2015.07.04 982 The Truth of the Great Gate Constant and the Coefficient of the Entrance. Infinite Truth vs. Human Opinion

2015.07.04 982 The Truth of the Great Gate Constant and the Coefficient of the Entrance. The Truth of Huh Kyung-young’s Infinite Principles and the Essence of Life’s Mission

What is the truth of “Daemun Sangsu” and “Hyungwan Gyesu”? It’s about the principles of the universe, where the visible and invisible aspects of life, like the mind and body, interact to sustain existence.

1. The Infinite Truth and Human Limitations
   He’s lectures offer an infinite truth that cannot be contained or fully grasped by human understanding, contrasting with limited human perspectives.

1.1. The Nature of Truth vs. Human Opinion

1. He’s lectures present an infinite truth that has no limits and cannot be fully contained or understood by ordinary human perspectives.

2. This truth is not merely an opinion or “sogyeon” (personal view), which is a limited human perspective.

3. Instead, it is a boundless truth that transcends human comprehension.

4. Human understanding, or “sogyeon,” is limited to expressing one’s inner thoughts about others.

5. For example, when choosing apartment representatives, people present their “sogyeon”.

6. In contrast, a presidential candidate’s speech is called “jeonggyeon” (political opinion), which is a higher level of discourse.

7. He’s lectures, however, are considered “gogyeon” (lofty opinion), representing a profound and elevated truth.

8. The Principles of “Daemun Sangsu” and “Hyungwan Gyesu”
   The concepts of “Daemun Sangsu” (main gate constant) and “Hyungwan Gyesu” (front door coefficient) explain how visible and invisible aspects of life, like the mind and body, interact to sustain existence.

2.1. The Symbolism of the Front Door (Hyungwan)

1. The front door (Hyungwan) is often misunderstood and improperly designed in homes.
2. Many people hang mirrors in the front door area, which is believed to drive away good fortune and invite negative spirits.
3. Mirrors in the front door can also pose a safety risk, as they might allow outsiders to see inside the home, potentially leading to harm.
4. The term “Hyungwan” (현관) can also refer to a “dark barrier” or a “bolt” (빗장 관), implying a connection to darkness.
5. Therefore, mirrors in the front door should be covered, for example, with a bamboo screen.

2.2. Optimal Home Layout and Energy Flow

1. The layout of a home significantly impacts the well-being of its residents, especially for married couples.
2. The main bedroom should ideally be located in the northern part of the house, where one can sleep with their head facing north.
3. Sleeping with one’s head facing south, especially in a room close to the “fire” (south), can lead to insomnia and other issues.
4. Rooms in the southern part of the house are better suited for children, as they are less affected by such energy flows.
5. Smaller rooms are more conducive to gathering energy and focus, making them ideal for prayer or meditation.
6. In contrast, larger rooms tend to scatter energy, making it harder to concentrate.
7. The smallest, most secluded rooms are considered the best for spiritual practices.
8. Current housing policies and designs in Korea are considered a “100% failure” because they do not align with these principles.
9. This flawed design contributes to family conflicts and societal problems.
10. He believes that those responsible for these housing policies should be held accountable.

2.3. Societal Consequences of Flawed Housing and Education

1. The current housing structure in Korea, particularly apartments, is predicted to lead to empty cities and a declining population.

2. This trend is already seen in Japan, where many apartments are vacant.

3. Banks are becoming hesitant to provide loans for apartments, anticipating a future collapse in real estate value.

4. The declining birthrate, partly due to policies that do not support marriage and family, will result in empty schools and universities.

5. This demographic shift will lead to a significant increase in foreign populations in Korean cities, potentially causing social issues.

6. He attributes these future problems to the current flawed housing and educational policies.

7. The current education system, particularly the emphasis on universities, is seen as a major cause of unemployment and societal decline.

8. It creates unrealistic expectations and a disconnect from practical skills, unlike in Japan where children are taught to value all professions.

9. He suggests that 70% of university students should instead attend technical high schools to develop practical skills.

10. To address this, Mr. Huh proposes eliminating the display of academic backgrounds in job applications and marriage to reduce societal pressure and promote practical skills.

11. The Cosmic Principles of “Nakseo” and “Hado”
    The ancient diagrams of “Nakseo” (洛書) and “Hado” (河圖) represent the fundamental cosmic principles of the universe, illustrating the interactions of elements and the creation of existence.

3.1. Nakseo: The Male Principle and Counter-Clockwise Flow

1. Nakseo represents the male principle (Yang) and describes a counter-clockwise flow of elements.
2. It starts with Water (수) at the bottom, represented by numbers 1 and 6.
3. Moving counter-clockwise, it progresses to Fire (화), then Metal (금), Wood (목), and finally Earth (토) in the center.
4. This sequence illustrates the “control cycle” (극, geuk) where one element controls another, such as water controlling fire (수극화).

3.2. Hado: The Female Principle and Clockwise Flow

1. Hado represents the female principle (Yin) and describes a clockwise flow of elements.
2. It was created by Fuxi (복희) thousands of years ago, inspired by patterns on a turtle’s back, signifying a divine origin.
3. Hado also starts with Water (수), but then moves clockwise to Wood (목) (3, 8), Fire (화) (2, 7), Metal (금) (4, 9), and Earth (토) (5, 10) in the center.
4. This sequence illustrates the “generation cycle” (생, saeng) where one element generates another, such as water generating wood (수생목).

3.3. The Three Extremes (Samgeuk) and Cosmic Roles

1. The Cheonbugyeong (천부경), an ancient Korean scripture, describes the universe as originating from “Ilsi Musi Ilseok Samgeuk” (일시무시일 석삼극), meaning “one begins without beginning, one divides into three extremes”.

2. These three extremes (Samgeuk) are Cheongeuk (천극 – heaven), Jigeuk (지극 – earth), and Ingeuk (인극 – human).

3. The Taegeuk (태극) symbol, often associated with the Korean flag, represents the Jigeuk (earth), which is encompassed by the “gwae” (괘 – trigrams).

4. Nakseo and Hado play a crucial role in the creation and movement of the universe, influencing phenomena like rainfall.

5. The trigrams on the Taegeukgi (Korean flag), such as Geon (건) and Gon (곤), are derived from these principles.

6. When the cosmic energy is imbalanced, it can lead to natural disasters like droughts, which historically prompted kings to seek divine intervention.

7. The Importance of “Sacheonju” and the Misinterpretation of “Innaecheon”
   The original Korean spiritual tradition emphasized “Sacheonju” (serving the Heaven lord), which was later misinterpreted as “Innaecheon” (man is heaven), leading to a decline in spiritual values and societal issues.

4.1. The Original Teaching of Donghak and its Distortion

1. The founder of Donghak (동학), Choi Je-u, taught “Sacheonju” (시천주), meaning to serve the Heaven lord or God.
2. This teaching emphasized the importance of honoring the absolute being in heaven.
3. It also included “Yeongsebulmang Mangsaji” (영세불망 망사지), meaning “never forget the myriad things of humanity”.
4. However, Cheondogyo (천도교), which succeeded Donghak, misinterpreted “Sacheonju” as “Innaecheon” (인내천), meaning “man is heaven”.
5. This shift led to the belief that every individual is divine, causing people to become arrogant and uncontrollable.
6. this Buddhist-influenced idea, where “everyone is a Buddha,” undermines the concept of an absolute God and leads to societal chaos.

4.2. Distinguishing “Jungyong” and “Jungdo”

1. He differentiates between “Jungyong” (중용 – the Doctrine of the Mean), a Confucian concept, and “Jungdo” (중도 – the Middle Way), a Buddhist concept.
2. Jungyong emphasizes upholding benevolence, righteousness, propriety, and wisdom (인의예지) to fulfill human duties.
3. In Jungyong, truth is distinct from falsehood, and good is distinct from evil.
4. Jungdo, in contrast, views seemingly opposite concepts as ultimately one and the same.
5. This includes good and evil (선악), beauty and ugliness (미추), happiness and misfortune (행불), and truth and falsehood (진위).
6. From the perspective of Jungdo, happiness and misfortune do not truly exist; instead, one lives by a sense of mission (사명감).
7. This means transcending personal feelings of happiness or unhappiness to fulfill one’s purpose.

4.3. The Concept of “Samyungam” (Sense of Mission)

1. all humans are “sinners” (죄인), regardless of whether they live a good or bad life.

2. This is because humans are inherently indebted to their parents and cannot fully repay them.

3. The only way to overcome this state of being a “sinner” is to live with a sense of mission (사명감).

4. Living with a sense of mission means dedicating oneself to a greater purpose, such as helping others or contributing to society.

5. Individuals who live with a sense of mission, like historical figures such as Yi Sun-sin, transcend personal happiness or misfortune.

6. They do not concern themselves with personal gain or loss, but rather with fulfilling their duty.

7. He criticizes modern society for teaching young people only about happiness and misfortune instead of instilling a sense of mission.

8. This leads to a lack of purpose and a focus on individual comfort rather than national contribution.

9. He aims to inspire a sense of mission in young people to prevent the nation’s decline.

10. The Intermediary Role of Religious Leaders and the Coming “Post-Religious Era”
    He criticizes the historical role of religious intermediaries and predicts a future “post-religious era” where direct connection with the divine will be emphasized.

5.1. Historical Critique of Religious Intermediaries

1. He criticizes the historical practice of religious institutions, such as the Roman Catholic Church, for acting as intermediaries between humans and God.
2. This included collecting significant wealth from followers and selling “indulgences” (면죄부).
3. Martin Luther challenged this system, leading to the Protestant Reformation and the creation of Christianity, which sought to remove intermediaries.
4. Luther also advocated for priests to marry, which reduced their absolute authority and brought them closer to ordinary people.
5. God desires a direct connection with humanity, without the need for intermediaries.
6. This direct connection is exemplified by the traditional Korean practice of praying to “Haneullim” (하늘님 – Heaven Lord) with a bowl of water.

5.2. The Coming “Post-Religious Era”

1. He predicts a “post-religious era” (탈종교 시대), where people will move away from traditional religious institutions.

2. This does not mean the disappearance of religion, but rather a shift away from organized religious practices.

3. Temples may become “temple stays” (숙박업) and churches may transform into cafes, reflecting a change in their function.

4. This trend is already evident in Europe and the United States, where many churches are closing.

5. Korea is seen as the last remaining stronghold, but it will eventually follow suit.

6. While Islam is currently growing, Mr. Huh claims he will resolve these religious issues in the future.

7. The Cosmic Structure of Life and the Human Body
   He explains the intricate cosmic structure that governs life, connecting the visible and invisible aspects of existence, and how the human body is a microcosm of the universe.

6.1. The Eight Causal Factors of Life

1. Human life (명, myeong) is sustained by eight causal factors that revolve around a central point, much like the eye of a typhoon.
2. These factors are divided into visible (Yang) and invisible (Yin) aspects.
3. The invisible aspects are nature (성품), mind (마음), energy (기), and breath (식).
4. The visible aspects are body (몸), essence (정), food (식), and touch (촉).

6.2. Visible Aspects: Body, Essence, Food, and Touch

1. The visible aspects are related to the physical world and interactions.
2. Touch (촉) is particularly important in the 21st century, as society is shifting from an era of ownership (소유) to an era of contact (접촉).
3. People are increasingly opting for renting rather than owning, as it offers convenience and reduces burdens.
4. Contact is essential for generating energy and life.
5. Food, when it comes into contact with the digestive system, creates vital energy (정력) that sustains the body.
6. Similarly, the contact between a man and a woman leads to the creation of sperm (정자) and, ultimately, a new life.
7. These processes occur within the “Hyungwan” (front door) of the home, symbolizing the inner workings of life.

6.3. Invisible Aspects: Nature, Mind, Energy, and Breath

1. The invisible aspects are related to the inner self and spiritual realm.

2. The mind (마음) originates from nature (성품), and nature originates from feeling (감).

3. While the physical body has a lifespan, the human soul (영혼), being an invisible entity, is eternal and has no lifespan.

4. The human body is composed of six elements (육체): earth (지), water (수), fire (화), wind (풍), space (공), and consciousness (식).

5. These six elements, both visible and invisible, are the fundamental components that generate all things in the universe.

6. The Nakseo and Hado principles are embedded within these six elements, demonstrating their cosmic significance.

7. The Path to Enlightenment: “Jigam, Josik, Geumchok”
   The ancient wisdom of Cheonbugyeong and Buddhist scriptures outlines a path to enlightenment through controlling senses, regulating breath, and avoiding harmful contacts.

7.1. The Five Skandhas and the Path to Information

1. Buddhist teachings, particularly from Sakyamuni, describe the universe and human experience through the five skandhas (색수상행식).
2. These are form (색), sensation (수), perception (상), mental formations (행), and consciousness (식).
3. These skandhas explain how sensory input (form) is processed through sensation and perception, leading to actions (mental formations) and ultimately stored as information (식) in the brain.
4. This process connects the physical elements (지수화풍공식) to the formation of consciousness.

7.2. The Three Practices: Jigam, Josik, Geumchok

1. The Cheonbugyeong outlines three key practices for spiritual development: Jigam (지감), Josik (조식), and Geumchok (금촉).

2. Jigam (지감) means to control one’s feelings and senses, preventing them from becoming overwhelming.

3. Josik (조식) means to regulate one’s breath, which is crucial for meditation and connecting with the spiritual realm.

4. Deep, even breathing helps in meditation and allows the soul to move freely.

5. Geumchok (금촉) means to avoid harmful contacts and temptations, such as alcohol, tobacco, drugs, or excessive indulgence in physical pleasures.

6. Giving in to these temptations can lead to ruin.

7. These three practices are central to the Middle Way (Jungdo) and are also found in Buddhist scriptures like the Tripitaka Koreana (대장경).

8. His Lineage and Mission for Global Unity
   He claims a unique lineage that connects him to various cultures, positioning him as a figure destined to bring about global unity.

8.1. A Diverse Ancestry for Global Leadership

1. He claims his facial features resemble those of European people, suggesting a diverse ancestry.
2. he could easily be made to look like a Westerner with makeup.
3. He traces his lineage back to Alexander the Great, who, after conquering vast territories, was deeply influenced by Indian culture’s respect for life.
4. Alexander arranged for 3,000 of his soldiers to marry Indian women, leading to the creation of the Aryan race.
5. This Aryan lineage eventually led to Huh Hwang-ok (허황옥), an Indian princess from Ayodhya who traveled to Korea and married King Suro of Gaya in 52 AD.
6. his family, the Huh clan, carries this mixed heritage of Greek, Indian, Chinese, and Korean blood.
7. This diverse background, he claims, is why he is destined to unify the world.

8.2. The Story of Huh Hwang-ok and the Pasa Pagoda

1. He recounts the story of Huh Hwang-ok’s journey to Korea, emphasizing its miraculous nature.
2. King Suro was divinely instructed to marry her, and she arrived on a ship carrying a Pasa Pagoda (파사탑).
3. This pagoda, made of a unique blue stone not found in Korea, was believed to calm the waves, allowing her safe passage.
4. The Pasa Pagoda is still preserved today at Huh Hwang-ok’s tomb.
5. Huh Hwang-ok and King Suro had ten children; two sons were given the Huh surname, establishing the Gimhae Huh clan, which cannot intermarry with the Gimhae Kim clan.
6. The remaining children became Japanese royalty or Buddhist monks.
7. All artifacts associated with Huh Hwang-ok bear a fish motif, which Mr. Huh connects to the fish symbol in Christianity, particularly the “five loaves and two fish” story.
8. This further reinforces his claim of a deep, ancient, and globally connected lineage.

What is the truth about the Great Gate Constant and the Coefficient of the Entrance? It is a complex system of cosmic principles that govern everything from human life and societal structures to the universe itself, emphasizing the importance of mission over happiness.

1. The Truth of the Great Gate Constant and the Coefficient of the Entrance
   The Great Gate Constant and the Coefficient of the Entrance are not mere opinions but infinite truths that cannot be contained, representing a higher level of understanding beyond individual perspectives.

1.1. Understanding Different Levels of Opinion

1. his lectures are not based on personal opinions but on infinite truth, which has no limits and cannot be confined.

2. There are different levels of expressing one’s thoughts, each with a distinct meaning :

3. Sogyeon (소견): A personal opinion or view, often used in casual settings like apartment representative elections.

4. Jeonggyeon (정견): A political view or stance, used by presidential candidates during speeches.

5. Gogyeon (고견): A highly esteemed or profound opinion, used when inviting a respected figure like President Huh Kyung-young to speak.

6. The Importance of Effective Communication
   Effective communication, especially in introductions, can significantly influence public perception, as seen in historical examples and political strategies.

2.1. The Impact of Introductions

1. Language often emerges unconsciously, highlighting the importance of practicing and mastering communication skills.

2. A powerful introduction can elevate a speaker’s status, as exemplified by Goebbels’ introduction of Hitler, which helped turn Hitler into a German star.

3. Political parties in Korea, like the Grand National Party and Democratic Party, often employ broadcasters for their communication skills to effectively introduce candidates or present political views.

4. Live broadcasts, such as a presidential candidate’s speech on KBS, require precise timing and coordination from a large staff, emphasizing the high stakes and meticulous planning involved.

5. The Principles of Great Gate Constant and Entrance Coefficient
   The Great Gate Constant and Entrance Coefficient are cosmic principles that explain the proper arrangement of living spaces and the consequences of ignoring these principles, leading to societal and personal decline.

3.1. Applying Dialectics to Cosmic Principles

1. He uses dialectics in his lectures to make complex topics engaging, unlike the often uninteresting lectures of politicians or professors.
2. The discussion will delve into the Great Gate Constant and Entrance Coefficient, using Sangsu (cosmic principles) and Gyesu (calculations) to explain their truths.

3.2. The Significance of the Entrance (Hyun-gwan)

1. The term Hyun-gwan (현관), meaning “entrance,” is often misunderstood; it literally means “dark barrier” or “dark connection”.
2. Placing a mirror in the entrance is considered detrimental because it can reflect images of people inside, potentially leading to danger or misfortune for the household.
3. To prevent misfortune, any glass in the entrance should be covered, ideally with a large screen or mat.

3.3. Optimal Room Placement and Its Effects

1. The ideal sleeping position is with the head facing north, as sleeping with the head towards the south (where fire energy is strong) can cause insomnia.

2. For families, the best room arrangements are:

3. Children (sons and daughters) should occupy the front rooms.

4. Parents should ideally use the smallest room in the house, as smaller rooms concentrate energy, which is beneficial for focus and prayer.

5. Leaving good rooms empty or using them for storage, while adults occupy less suitable rooms, can lead to family decline.

6. He criticizes current housing policies in Korea, stating they have completely failed because they do not consider these cosmic principles, leading to societal problems like family disputes and divorce.

7. Societal Decline and the Housing Crisis
   Ignoring cosmic principles in urban planning and housing design has led to a looming societal crisis, including deserted apartments, declining birth rates, and a loss of national identity.

4.1. Misguided Urban Planning and Its Consequences

1. Current housing policies often place bathrooms in the best locations, while residents occupy less favorable spots, indicating a fundamental flaw in design.
2. He predicts that many apartments will eventually become empty, similar to the situation in Japan, as people move out or into nursing homes, making management difficult.

4.2. Economic and Demographic Challenges

1. Banks are becoming hesitant to offer loans based on real estate collateral because they foresee a future where property values will plummet, reflecting a broader economic instability.

2. The declining birth rate, exacerbated by policies that do not encourage marriage and childbirth, will lead to empty schools and apartments, eventually resulting in a significant demographic shift where foreign populations may dominate Korean cities.

3. He attributes these problems to flawed housing policies and designs that disregard traditional wisdom and cosmic principles, leading to a “poor” (곤) quality of life.

4. To mitigate these issues, Mr. Huh suggests remodeling homes to include spaces for exercise or other beneficial activities, emphasizing that without such changes, Korea’s future is bleak.

5. Understanding Nakseo and Hado in Cosmic Principles
   Nakseo and Hado are ancient cosmic diagrams representing the fundamental principles of the universe, including the interactions of elements and the concept of Samgeuk (Three Extremes), which are crucial for understanding the flow of energy and natural phenomena.

5.1. The Principles of Nakseo (Male/Yang)

1. Nakseo represents the male, Yang (positive), and Heaven (천) aspects of the universe.
2. It follows a counter-clockwise direction, illustrating the Kek (overcoming) cycle of elements :
3. Water (수) is 1 and 6.
4. Fire (화) is 2 and 7.
5. Metal (금) is 4 and 9.
6. Wood (목) is 3 and 8.
7. Earth (토) is 5.
8. The cycle is Water overcomes Fire, Fire overcomes Metal, Metal overcomes Wood, Wood overcomes Earth, and Earth overcomes Water.

5.2. The Principles of Hado (Female/Yin)

1. Hado represents the female, Yin (negative), and Earth (지) aspects of the universe.
2. It follows a clockwise direction, illustrating the Saeng (generating) cycle of elements :
3. Water (수) is 1 and 6.
4. Wood (목) is 3 and 8.
5. Fire (화) is 2 and 7.
6. Metal (금) is 4 and 9.
7. Earth (토) is 5 and 10.
8. The cycle is Water generates Wood, Wood generates Fire, Fire generates Earth, Earth generates Metal, and Metal generates Water.

5.3. The Samgeuk (Three Extremes) and Their Role

1. The Cheonbugyeong (Book of Heaven Principles) describes the Samgeuk (Three Extremes): Cheongeuk (Heaven Extreme), Jigeuk (Earth Extreme), and Ingeuk (Human Extreme).

2. The Taegeuk symbol on the Korean flag represents Jigeuk (Earth Extreme).

3. Ingeuk (Human Extreme) is also known as Hwanggeuk (Emperor Extreme).

4. Nakseo and Hado play a crucial role in the universe by acting as the Gwae (trigrams/hexagrams) that move the Taegeuk (Earth).

5. Cosmic Influences and Societal Omens
   Cosmic energies influence natural phenomena and societal events, with unusual occurrences often serving as omens for significant changes, such as the emergence of a transformative leader.

6.1. The Role of Cosmic Energy in Natural Phenomena

1. Natural events like droughts are influenced by the movement of cosmic energy.
2. Historically, kings would pray and release prisoners during droughts, believing that even without direct fault, their actions could influence the negative cosmic energy affecting the land.

6.2. Omens of a New Era

1. Unusual societal atmospheres or feelings among the populace can be a sign preceding the arrival of a significant figure like Huh Kyung-young.

2. He describes a “dragon’s roar” (Yongteurim) as a period of intense societal upheaval, marked by widespread accidents, economic hardship, and confusion, which signals the emergence of a leader like himself.

3. The Distortion of Korean Spiritual Heritage
   The original Korean spiritual philosophy, Sicheonju, which emphasized serving Heaven, was distorted into Innaecheon, leading to a loss of national identity, a decline in traditional values, and a misguided pursuit of Western materialism.

7.1. The Transformation of Donghak Philosophy

1. The Cheonbugyeong, an ancient text from 10,000 years ago, is a foundational document of Korean civilization, predating other major world civilizations.
2. Choe Je-u, the founder of Donghak, originally taught Sicheonju (시천주), meaning “serve Heaven” or “serve God,” emphasizing the worship of a supreme being.
3. However, Cheondogyo, which succeeded Donghak, mistakenly changed Sicheonju to Innaecheon (인내천), meaning “man is Heaven”.
4. This shift led to a belief that all humans are divine, causing a loss of respect for a higher power and fostering arrogance, making societal control difficult.
5. He criticizes this Innaecheon philosophy, comparing it to Buddhist ideas that everyone is a Buddha, arguing that it blurs the distinction between humans and divine beings, weakening the spiritual foundation.

7.2. Distinguishing Jungdo and Jungyong

1. The Innaecheon philosophy is linked to Jungdo (중도), which suggests that good and evil, beauty and ugliness, happiness and misfortune are all the same.
2. In contrast, Confucius’s Jungyong (중용) emphasizes upholding In-ui-ye-ji (인의예지) (benevolence, righteousness, propriety, and wisdom) to fulfill human duties, clearly distinguishing between good and bad, happiness and misfortune.

7.3. The Loss of Korean Spiritual Identity

1. He refutes the idea that humans were “with God” before sin, stating that this misinterpretation of Sicheonju led to the belief that “man is Heaven”.

2. Koreans, who historically worshipped a “Heaven Lord” (Haneullim) before the arrival of Catholicism, had their own superior language and concept of God.

3. However, when Western missionaries introduced “God,” they replaced the Korean “Haneullim” with “Hananim” (하나님), effectively appropriating the native spiritual concept.

4. This resulted in Koreans losing their spiritual heritage and blindly pursuing Western materialism, which has now left them feeling empty and hollow.

5. He warns that this misguided path has led to a demographic crisis, with empty schools and universities, and a surplus of university graduates who are unprepared for practical jobs, contributing to high unemployment.

6. Unlike Japan, which values Gaeop (가업) (family business), Korea prioritizes Gamun (가문) (family prestige), leading to a disconnect between education and practical skills, and a reliance on foreign labor for manufacturing.

7. The Importance of Mission Over Happiness
   True fulfillment comes from living a life of mission rather than pursuing personal happiness, as exemplified by historical figures and spiritual teachings, which transcend the dualities of good and evil, gain and loss.

8.1. The Call for a Shift in National Priorities

1. 70% of Korean university students should instead attend vocational high schools to develop practical skills, emphasizing the need to reduce the number of universities and university-bound students for national survival.
2. He plans to implement policies as president to prevent the use of academic backgrounds in marriage and job applications, aiming to reduce the emphasis on academic prestige and promote a more merit-based society.
3. He highlights that his presence and image possess a unique energy that can transform any space into a sacred one, contrasting it with other religious figures or objects that lack such power.
4. He declares that society is entering a “post-religious era” (탈종교시대), where people will move away from traditional religious institutions, which will eventually transform into businesses like cafes or lodging (e.g., temple stays).

8.2. Historical Religious Reforms and the Role of Intermediaries

1. He recounts how Martin Luther initiated the Protestant Reformation by challenging the Catholic Church’s practice of collecting tithes from various nations, which flowed to Rome, and selling indulgences.
2. Luther also advocated for priests to marry, aiming to diminish their absolute authority as intermediaries between God and humans, thereby empowering individuals to have a direct relationship with God.
3. God does not desire intermediaries, citing the Korean tradition of praying directly to Heaven with a bowl of water as an example of this direct connection.
4. He notes that while Protestantism emerged from this reform, it has also fragmented into numerous denominations, with some modern pastors wielding excessive power, mirroring the issues Luther initially challenged.
5. He concludes that the current trend of post-religious era is evident in Europe and the US, with churches closing, and predicts that this trend will eventually reach Korea, while Islam continues to grow, a problem he claims to be here to solve.

8.3. Jungdo as a Life of Mission

1. Jungdo (중도) is distinct from Jungyong (중용).

2. Jungyong focuses on human duties and upholding In-ui-ye-ji, where truth is truth and falsehood is falsehood, and happiness and misfortune are separate.

3. In contrast, Jungdo views all dualities—truth and falsehood, good and evil, beauty and ugliness, happiness and misfortune—as ultimately the same, transcending these distinctions.

4. The core of Jungdo is living a life of mission (사명), where personal happiness or misfortune becomes irrelevant.

5. Historical figures like Ahn Jung-geun and Buddha exemplify this, prioritizing their missions over personal comfort or happiness, viewing such concerns as “luxuries”.

6. Mother Teresa, despite her physical appearance, lived a life of mission, fulfilling God’s purpose rather than seeking personal happiness or beauty.

7. From the perspective of Jungdo, all humans are considered “sinners” because they inevitably fall short in some way, even if they live virtuously.

8. The only way to transcend this state of being a “sinner” is to live with a sense of mission, dedicating oneself to a greater purpose.

9. He cites the example of a Saudi prince who, after experiencing wealth, decided to dedicate his fortune to philanthropy, driven by a sense of mission rather than personal happiness or misfortune.

10. He also mentions Paljin (팔진), which includes truth/falsehood, good/evil, beauty/ugliness, and happiness/misfortune, and Palpung (팔풍), which includes gain/loss, existence/non-existence, praise/criticism, and love/hate.

11. The Wisdom of Paljin and Palpung
    The ancient wisdom of Paljin (Eight Truths) and Palpung (Eight Winds) teaches that dualities like good and evil, gain and loss, and praise and criticism are ultimately the same, emphasizing the importance of embracing both positive and negative experiences to cultivate a sense of mission.

9.1. Embracing Dualities in Life

1. The Paljin (Eight Truths) includes: truth/falsehood, good/evil, beauty/ugliness, and love/hate, all of which are seen as ultimately the same.
2. The Palpung (Eight Winds) includes: gain/loss, existence/non-existence, and praise/criticism, which are also considered equal.
3. He quotes a saying: “He who praises my good is my enemy, and he who points out my evil is my teacher” (Do-o-seon-ja si-o-jeok, Do-o-ak-ja si-o-sa).
4. This means that criticism and opposition are essential for growth, just as darkness is necessary for light to exist, creating a balance (50% positive, 50% negative).

9.2. The Dangers of Unanimous Support

1. Historical figures like Shin Ik-hee and Kim Gu, who enjoyed 100% public support, were assassinated because they posed an insurmountable challenge to other political contenders.
2. He advocates for erecting statues of Syngman Rhee and Park Chung-hee in Gwanghwamun, recognizing their historical contributions despite controversies.
3. Syngman Rhee is praised for his integrity and frugality, as evidenced by his simple belongings and lack of personal wealth.
4. Park Chung-hee is credited with leading spiritual, material, and ideological revolutions in Korea, establishing anti-communism as a national policy.
5. Both leaders lived with a strong sense of mission, rather than pursuing personal happiness, which Mr. Huh sees as a hallmark of true leadership.

9.3. The Path to True Fulfillment

1. Syngman Rhee famously expressed that his “gift” from America was a louse, symbolizing his focus on the suffering of his people rather than material possessions.

2. seeking happiness or avoiding misfortune is a characteristic of “lowly” individuals; truly great people transcend these concerns and live with a sense of mission.

3. Admiral Yi Sun-sin exemplified this by considering his continued existence a “sin” while his country was invaded, emphasizing the paramount importance of duty and sacrifice.

4. He criticizes modern education for prioritizing happiness over instilling a sense of mission in young people, leading to a lack of national dedication and a focus on personal comfort.

5. He believes that his leadership will inspire a sense of mission in the youth, transforming the nation.

6. He encourages embracing challenges and difficulties as opportunities to accumulate good deeds, explaining that every action is recorded by Heaven and contributes to one’s spiritual “score”.

7. This cosmic record, like a movie, can be instantly reviewed upon entering the afterlife, determining one’s destiny.

8. The Core Principles of Cheonbugyeong and the Human Condition
   The Cheonbugyeong outlines the fundamental principles of human existence, emphasizing the importance of Sicheonju (serving Heaven) over Innaecheon (man is Heaven), and detailing the interconnectedness of mind, body, and spirit through concepts like Jigam, Josik, and Geumchok.

10.1. Reaffirming Sicheonju and the Samgeuk

1. the true Donghak philosophy is Sicheonju (serve Heaven), not Innaecheon (man is Heaven), which has led to self-centeredness and a loss of national identity.
2. He highlights the Samgeuk (Three Extremes) from the Cheonbugyeong: Cheongeuk (Heaven), Jigeuk (Earth), and Ingeuk (Human).
3. The Cheonbugyeong is presented as the original source of all major religious texts, including the Tripitaka Koreana (Buddhist scriptures) and the Bible, predating them by thousands of years.

10.2. The Interconnectedness of Life: Myeong (Life) as the Center

1. Myeong (명), or life, is at the center of nine interconnected elements, with eight surrounding factors influencing its existence.
2. These elements are divided into invisible (yin) and visible (yang) aspects :
3. Invisible (Yin): Gi (기) (energy), Myeong (명) (life), Sik (식) (breath/food).
4. Visible (Yang): Sin (신) (body), Jeong (정) (essence/sexual energy), Chok (촉) (touch/contact).
5. The 21st century is characterized as the “era of Chok (touch/contact),” where ownership (Soyu) is replaced by rental or shared access, reflecting a shift from material possession to experiential interaction.
6. Chok (contact) is fundamental for generating energy (food contact for Jeong) and creation (male-female contact for reproduction).
7. The invisible elements (mind, nature, feeling, energy, life, breath) are without mass and have eternal life, like the human soul, while visible elements (body, essence, touch) have mass and a finite lifespan.

10.3. The Six Elements of the Body and the Universe

1. The human body is composed of six elements: Ji (지) (earth), Su (수) (water), Hwa (화) (fire), Pung (풍) (wind), Gong (공) (space), and Sik (식) (consciousness).
2. These six elements exist in both visible (physical body) and invisible (formless) forms, representing the yin and yang of existence.
3. These six elements are the fundamental building blocks that generate all things in the universe, and they encompass the principles of Nakseo and Hado.

10.4. The Three Practices for Spiritual Cultivation

1. The Cheonbugyeong teaches three core practices for spiritual cultivation, which are also found in the Tripitaka Koreana and represent the essence of Jungdo and Jungyong :
2. Jigam (지감): “Cease feeling” or “control emotions”.

• This practice involves controlling sensory input, as described by Buddha’s Saek-su-sang-haeng-sik (색수상행식) (form, sensation, perception, mental formations, consciousness), where external stimuli are processed by the mind.

2. Josik (조식): “Regulate breath”.

• This practice emphasizes deep, even breathing, which is crucial for meditation and allows the soul to enter and exit the body.

3. Geumchok (금촉): “Prohibit contact”.

• This practice advises avoiding harmful or addictive contacts, such as alcohol, tobacco, drugs, or excessive indulgence in physical sensations, which can lead to ruin.

10.5. The Empty Center of Life

1. He compares Myeong (life) to the eye of a typhoon: it is the most powerful force, yet it is empty and formless.

2. The surrounding elements (mind, body, spirit, etc.) are what cause this empty center to spin and generate energy; if the center were full, the typhoon would not rotate.

3. Living with a Sense of Mission and the Future of Korea
   Living with a sense of mission is paramount for men, guiding them to contribute to society and family rather than pursuing fleeting happiness, and this principle is deeply rooted in His unique lineage, destined to unify the world.

11.1. The Role of Men and the Importance of Mission

1. Men should be assertive and influential in the outside world (Great Gate), but humble and yielding within the home (Entrance), listening to their wives.
2. Men should live with a clear sense of mission, focusing on goals like honoring their parents, contributing to their community, or serving their nation, rather than chasing personal happiness.

11.2. The Urgency of Spiritual Education

1. Time passes quickly, and those who fail to cultivate their spiritual understanding during their lifetime will regret it.
2. He assures his audience that by listening to his lectures, even if they don’t consciously remember everything, the knowledge will be stored and accessible in the afterlife, ensuring a positive spiritual outcome.

11.3. His Unique Lineage and World Unification

1. He hints at his unique lineage, noting his facial features resemble those of Europeans, and claims he can be made to look completely Western with makeup.
2. He traces his ancestry back to Alexander the Great, whose generals married Indian women, forming the Aryan race.
3. One descendant of this lineage is Huh Hwang-ok, an Indian princess from Ayodhya, who traveled to Korea’s Gaya kingdom in 52 AD and married King Suro.
4. This lineage, which includes Greek, Indian, Chinese, and Korean heritage, positions Mr. Huh as a figure capable of unifying the world, as he has ancestral ties to various global cultures.
5. The story of Huh Hwang-ok is documented in a book published by Chosun Ilbo, written by a Seoul National University professor, which details his genealogy and predicts the emergence of a “light from the East” from this bloodline.
6. The Huh clan in Korea carries this unique bloodline, characterized by larger eyes and noses compared to typical East Asians.
7. Huh Hwang-ok’s journey to Korea was guided by a divine voice, and she brought with her a mysterious Pasa-tap (파사탑) (wave-killing pagoda), a blue, naturally formed stone tower that calmed the seas during her voyage.
8. King Suro and Huh Hwang-ok had ten children, two of whom were given the Huh surname, establishing the Gimhae Huh clan, which cannot intermarry with the Gimhae Kim clan.
9. All artifacts associated with Huh Hwang-ok bear a fish motif, which Mr. Huh connects to the “two fish” (I-eo) symbol found in the teachings of Jesus, suggesting a deeper, shared spiritual origin.

Meeting Minutes: The Truth of Dae-mun Sang-su and Hyeon-gwan Gye-su

Ⅰ. Meeting Overview

Category	Details
Date	July 4, 2015
Title	Huh Kyung-young Lecture 982: The Truth of Dae-mun Sang-su and Hyeon-gwan Gye-su
Speaker	Huh Kyung-young
Source	YouTube Video: “허경영 강연 982회 ‘대문상수과 현관계수의 진리’ 20150704 (합본)”
Topic	Philosophy, spirituality, social commentary, and personal lineage

Ⅱ. Meeting Discussion
1. Introduction and the Nature of Truth

• his lectures are not mere opinions but rather “infinite truth” that cannot be contained or limited.

• He criticizes the inadequacy of introductions, contrasting them with the elaborate speeches given for figures like Hitler, which elevated him to a national star.

• He distinguishes between “opinion” (소견), “political opinion” (정견), and “profound opinion” (고견), placing his teachings in the highest category of “profound truth”.
  2. Architectural Principles and Their Impact on Life

• Entrance (Hyeon-gwan) and Main Gate (Dae-mun):

• He explains the traditional meaning of “Hyeon-gwan” (현관) as a “dark barrier” (어둠의 빗장).

• Mirrors should not be placed in the entrance, as they can cause misfortune and attract negative entities.

• Glass in the entrance can expose the interior of the home, leading to potential dangers.

• The entrance should be covered with a bamboo screen (대발).

• Bedroom Placement:

• The main bedroom should not be in the front of the house, especially if it faces south, as this can lead to insomnia.

• The head should always be placed towards the north for restful sleep.

• Smaller rooms are better for gathering energy and prayer, while larger rooms disperse it.

• The best rooms should be given to children, while parents should occupy smaller rooms.

• Placing bathrooms in the best locations is a mistake in housing design.

• Critique of Housing Policy:

• Current housing policies, particularly apartment designs, are deemed a “100% failure” and contribute to family breakdown.

• These designs lead to isolation, with many apartments eventually housing only one person who may end up in a nursing home.

• He predicts a future where many apartments will be empty, similar to Japan, and banks will be hesitant to provide loans based on real estate collateral.

• He suggests converting poorly located rooms into gyms or exercise spaces.
  3. Philosophical Concepts: ha-do, nak-seo, and the Three Extremes (Sam-geuk)

• Ha-do and Nak-seo:

• These ancient diagrams, attributed to Fu Xi (복희), represent the fundamental principles of the universe.

• Nak-seo (낙서) represents the male principle (yang) and follows a counter-clockwise direction, illustrating the cycle of mutual conquest (수극화, 화극금, 금극목, 목극토, 토극수).

• Ha-do (하도) represents the female principle (yin) and follows a clockwise direction, illustrating the cycle of mutual generation (목생화, 화생토, 토생금, 금생수).

• These principles are essential for understanding the movement of cosmic energy, including phenomena like rainfall.

• Sam-geuk (Three Extremes):

• Derived from the “classic of seal of Heaven” (천부경), the three extremes are Cheon-geuk (천극 – heaven), Ji-geuk (지극 – earth), and In-geuk (인극 – humanity).

• These concepts are foundational to the universe and predate other major religious texts like the Tripitaka Koreana (대장경) and the Bible.

• He explains that the “life” (명) of a person is at the center, surrounded by eight causal factors (여덟 개의 원인자).

• These factors include both invisible (기, 식) and visible (정, 촉, 몸) elements, representing the interplay of mind, body, and spirit.
  4. Critique of Religious and Educational Systems

• Dong-hak and Cheon-do-gyo:

• He criticizes Cheon-do-gyo (천도교) for misinterpreting Choi Je-u’s (최제우) original Dong-hak (동학) teaching of “Si-cheon-ju” (시천주 – serving the Lord of Heaven).

• Cheon-do-gyo changed it to “In-nae-cheon” (인내천 – man is heaven), which led to a weakening of the religion and a sense of self-importance among individuals, disrupting social order.

• this shift, influenced by Buddhist ideas of everyone being a Buddha, undermines the concept of an absolute divine being.

• Jung-yong (中庸) vs. Jung-do (中道):

• Confucius’s Jung-yong emphasizes upholding human virtues like benevolence, righteousness, propriety, and wisdom (인의예지).

• Jung-do, however, transcends dualities like good and evil, beauty and ugliness, happiness and misfortune, and truth and falsehood.

• From the perspective of Jung-do, happiness and misfortune are irrelevant; what matters is fulfilling one’s “mission” (사명).

• He cites historical figures like Ahn Jung-geun and Admiral Yi Sun-sin as examples of individuals who lived by a sense of mission rather than personal happiness.

• Decline of Traditional Religions:

• He foresees a “post-religious era” (탈종교 시대) where traditional religions will decline, with churches becoming cafes and temples relying on “temple stays”.

• He draws parallels to the Protestant Reformation led by Martin Luther, who challenged the Catholic Church’s intermediaries and emphasized a direct relationship with God.

• his arrival signifies a new era where he will resolve issues like the rise of Islam.

• Critique of Education:

• He blames universities for creating unemployment and fostering unrealistic expectations among young people.

• He advocates for a shift towards vocational education, suggesting that 70% of university students should pursue technical high school education.

• He proposes eliminating academic background from job applications and marriage considerations to reduce societal emphasis on “family lineage” (가문).

• He contrasts this with Japanese culture, where individuals are willing to take on family businesses regardless of their academic achievements.
  5. The Era of “Contact” (Chok) and the Nature of Life

• He declares the 21st century as the “Era of Contact” (촉 시대), where ownership (소유) is replaced by rental and shared access.

• He explains that “life” (목숨) is sustained by a continuous cycle of interaction and energy, like the eye of a typhoon.

• He differentiates between the physical body (육체), which has a lifespan, and the soul (영혼), which is eternal because it is not a visible substance.

• He introduces the concept of “Ji-gam” (지감 – stopping feelings), “Jo-sik” (조식 – regulating breath), and “Geum-chok” (금촉 – refraining from contact) as practices for spiritual discipline, akin to the teachings of the Tripitaka Koreana.
  6. Personal Lineage and Global Unification

• He claims a unique lineage that connects him to European (Greek), Indian, and Chinese cultures, stemming from the marriage of Alexander the Great’s soldiers with Indian women, leading to the Arian race.

• this lineage eventually led to Queen Huh Hwang-ok (허황옥) from Ayodhya, India, who came to Korea and married King Kim Su-ro of Gaya.

• his family, the Huh clan, carries this mixed heritage, characterized by large eyes and noses, distinguishing them from typical Mongolian features.

• He believes this diverse heritage positions him to unify the world.

• He mentions the “Pasa Pagoda” (파사탑), a mysterious stone pagoda brought by Huh Hwang-ok, as evidence of her journey and divine protection.

• He also notes the fish motif (물고기 무늬) found on Huh Hwang-ok’s artifacts and in the teachings of Jesus, suggesting a shared symbolic origin.

Ⅲ. Action Items

• Attendees are encouraged to reflect on the concepts of “infinite truth” and distinguish it from mere opinions.
• Individuals should re-evaluate their home layouts, particularly the placement of mirrors in entrances and the orientation of bedrooms, to align with auspicious principles.
• Consider adopting a “mission-driven” (사명감) approach to life, transcending personal happiness or misfortune, as exemplified by historical figures.
• Younger generations are advised to embrace the “Era of Contact” (촉 시대) by prioritizing shared access over ownership and to consider vocational training over traditional university paths.
• Attendees are encouraged to study their own cultural and historical roots, rather than solely focusing on foreign histories.
• He’s teachings on “Ji-gam, Jo-sik, Geum-chok” should be considered for personal spiritual discipline.

Philosophy, spirituality, social commentary, and personal lineage

Character Profiles

• Huh Kyung-young | Lecturer | Delivers a lecture on various topics including philosophy, social issues, and personal development.
• Jo Gyo-su (Professor Jo) | Introducer | Introduced the lecturer, but his introduction was deemed insufficient.
• Kim Go-mun (Advisor Kim) | Audience Member | Asked a question about “Jung-yong” (中庸).
• Park Hoe-jang (Chairman Park) | Audience Member | Answered a question about “Ji-geuk” (地極).

Character Relationship Diagram

Scene-by-Scene Summary

1 (00:00:00) Introduction and Critique of Introductions

• He acknowledges attendees from various places.
• He expresses dissatisfaction with the introduction provided by Professor Jo, stating it was inadequate.
• Huh Kyung-young contrasts current introductions with past practices where men gave elaborate introductions.
• his lectures are not mere “opinions” but “infinite truth”.
• Truth cannot be contained or limited by human perception.
• He explains that his lectures elevate one’s character, not just broaden their views.
• He differentiates between “sogyeon” (소견, opinion), “jeonggyeon” (정견, political view), and “gogyeon” (고견, profound view), placing his lectures in the “gogyeon” category.
• He mentions that skilled announcers are often used in politics for introductions, citing Hitler’s rise to fame through powerful introductions.
• He describes the high-pressure environment of live broadcasts for political speeches, where timing is crucial.
• He requests that phones be set to vibrate.
• his lectures incorporate “dialectics” (변증법) to make them engaging, unlike typical political or academic talks.

2 (00:06:39) Feng Shui and Housing Policy Critique

• the lecture will cover “daemun” (대문, main gate) and “hyeongwan” (현관, entrance) in relation to “sangsu” (상수, constant) and “gyesu” (계수, coefficient).
• He criticizes the common practice of making entrances dark and placing mirrors there, which he believes drives away good fortune and invites misfortune.
• He warns against placing mirrors or glass in the entrance, as it can expose the interior of the home and lead to danger.
• He explains the Chinese character for “hyeongwan” (현관) implies a “dark barrier”.
• He suggests covering mirrors with bamboo blinds.
• He advises on optimal room assignments within a house for family well-being, suggesting that parents should occupy smaller rooms to concentrate energy, while children can have larger rooms.
• He links sleeping in certain rooms (e.g., facing south) to insomnia due to conflict with “fire” energy.
• sleeping with one’s head to the north in a north-facing room promotes sleep.
• He criticizes Korea’s housing policies as a “100% failure,” attributing societal problems like family breakdown to poor architectural design.
• He suggests that if he were president, he would prosecute those responsible for flawed housing designs.
• adults should not occupy children’s rooms, as it disrupts natural order.
• He criticizes the placement of bathrooms in the best locations within homes.
• He predicts that many apartments will eventually become empty, leading to a housing crisis similar to Japan’s, and that banks are already aware of this trend.
• He attributes the declining birthrate and emptying schools to the failure to implement policies like giving 100 million won for marriage.
• He foresees a future where foreign populations will dominate Korean cities as the native population ages and declines.
• He criticizes modern housing for causing health issues like spinal problems due to furniture like sofas.
• He suggests converting problematic rooms into gyms.
• He believes Korea needs a complete remodeling of its housing structure to have hope.

3 (00:16:50) Explanation of Ha-do and Nak-seo

• Huh Kyung-young introduces the concepts of “Nak-seo” (낙서) for men and “Ha-do” (하도) for women, ancient diagrams representing cosmic principles.
• He explains the directional flow of elements (water, fire, metal, wood, earth) in Nak-seo, moving counter-clockwise.
• Ha-do was created by Bok-hui (복희) 10,000 years ago, inspired by a turtle’s back, representing a divine script.
• He describes the clockwise flow of elements in Ha-do.
• He illustrates the “생” (saeng, generation) cycle of elements (wood generates fire, fire generates earth, etc.).
• He connects these diagrams to the “Tae-geuk” (태극) symbol, representing male (yang) and female (yin) principles.
• He references the “classic of seal of Heaven” (천부경), an ancient Korean scripture, and its concept of “Sam-geuk” (삼극, three ultimates: heaven, earth, human).
• He explains that Ha-do and Nak-seo play a role in the movement of the universe.
• He relates these cosmic principles to phenomena like drought, suggesting that negative cosmic energy can cause such events.
• He describes “Yong-teu-rim” (용트림), a pre-cursor to his emergence, characterized by societal chaos and hardship.
• figures like himself appear during such chaotic times.

4 (00:24:40) Critique of Religious Philosophy and Education

• Huh Kyung-young discusses the “classic of seal of Heaven” (천부경) as a 10,000-year-old text, predating other civilizations.
• He criticizes the historical “Dong-hak” (동학) movement for misinterpreting “Si-cheon-ju” (시천주, serving heaven’s lord) as “In-nae-cheon” (인내천, man is heaven).
• “In-nae-cheon” led to a loss of respect for a higher power, causing societal chaos and self-importance among individuals.
• He contrasts this with Christianity, which maintained the concept of a singular God, leading to its growth.
• He criticizes the Buddhist idea that “everyone is a Buddha,” stating it diminishes the true nature of Buddha and himself.
• He differentiates between “Jung-yong” (중용, Confucian doctrine of the mean) and “Jung-do” (중도, Buddhist middle way).
• He explains “Jung-yong” as upholding “In-ui-ye-ji” (인의예지, benevolence, righteousness, propriety, wisdom).
• “Jung-do” transcends concepts of good/evil, beauty/ugliness, happiness/unhappiness, and truth/falsehood, viewing them as one.
• “Jung-do” is about fulfilling one’s “mission” (사명) rather than pursuing personal happiness or avoiding unhappiness.
• He cites historical figures like Sakyamuni and Mother Teresa as examples of those who lived by a sense of mission, transcending personal happiness or appearance.
• all humans are “sinners” in some sense, and true liberation comes from living with a sense of mission.
• He mentions a Saudi prince who, after accumulating wealth, decided to dedicate his fortune to philanthropy out of a sense of mission.
• He introduces “Pal-pung” (팔풍, eight winds), which includes concepts like gain/loss, existence/non-existence, praise/criticism, and love/hatred, all of which are seen as equal from the perspective of “Jung-do”.
• He explains that those who praise him are his “enemies,” and those who criticize him are his “teachers,” as opposition is necessary for balance and progress.
• He uses the analogy of electricity (positive and negative) to explain the necessity of both praise and criticism.
• He cites historical figures like Kim Gu, who was assassinated after receiving universal support, as an example of the danger of lacking opposition.
• if he becomes president, he will erect statues of Syngman Rhee and Park Chung-hee in Gwanghwamun, praising their integrity and dedication to national mission.
• He criticizes modern education for focusing on personal happiness rather than instilling a sense of mission in young people.
• He believes that a great leader inspires a sense of mission in the entire nation.
• He criticizes the current trend of highly educated individuals pursuing simple jobs for personal happiness, leading to a lack of national contribution.
• his emergence will instill a sense of mission in young people.

5 (00:43:00) Cosmic Principles and the Human Body

• Huh Kyung-young reiterates the importance of not confusing “Jin” (진, truth) and “Pung” (풍, wind).
• He explains that criticism is necessary for personal growth, using the analogy of someone insulting him or stepping on his shoe as opportunities to build “blessings”.
• He describes a cosmic record-keeping system where every action is recorded and evaluated instantly upon death, determining one’s destiny.
• He emphasizes the importance of living with a sense of mission, always mindful of “heaven”.
• He criticizes the shift from “Si-cheon-ju” to “In-nae-cheon” in Korean spiritual thought, which he believes led to the adoption of Western religious concepts.
• He explains the “Sam-geuk” (천극, 지극, 인극 – heaven, earth, human) from the “classic of seal of Heaven”.
• He corrects Chairman Park’s understanding of “Ji-geuk” (지극), explaining that it encompasses “Sim-gi-sin” (심기신 – mind, energy, body).
• He describes the nine-directional flow of energy from the center, representing the “Cheon-geuk”.
• the “classic of seal of Heaven” predates the Tripitaka Koreana by 7,500 years and is the origin of all scriptures, including the Bible.
• He traces the influence of Korean civilization (Hangha and Hongsan) through India (Sakyamuni, Tripitaka Koreana) to Egypt and the Orient, leading to the development of Buddhism and Christianity.
• He explains that “Myeong” (명, life/destiny) is at the center, surrounded by eight causal factors: “Seong-pum” (성품, character), “Ma-eum” (마음, mind), “Gi” (기, energy), “Ho-heup” (호흡, breath), “Eum-sik” (음식, food), “Jeong-nyeok” (정력, vitality), “Mom” (몸, body), and “Jeop-chok” (접촉, contact).
• He categorizes these factors into “invisible” (Gi, Ho-heup, Seong-pum, Ma-eum) and “visible/material” (Eum-sik, Jeong-nyeok, Mom, Jeop-chok).
• He introduces the concept of the 21st century as the “Age of Contact” (촉 시대), where people prioritize renting and access over ownership, citing examples of apartments and cars.
• He explains that “contact” (접촉) is essential for generating energy and life, whether through food, human interaction, or other forms of engagement.
• He compares “Myeong” (life) to the eye of a typhoon, which is empty but the most powerful part, symbolizing that life itself is formless but drives everything.
• invisible elements like the human soul have no lifespan and are eternal.
• He explains the human body is composed of “Yuk-che” (육체, physical body) and “Ji-su-hwa-pung-gong-sik” (지수화풍공식 – earth, water, fire, wind, space, consciousness), with the latter being formless.
• He describes how these six elements interact to create all things in the universe, linking them back to Ha-do and Nak-seo.
• He connects these concepts to Buddhist principles like “Saek-su-sang-haeng-sik” (색수상행식 – form, sensation, perception, mental formations, consciousness), explaining how sensory input leads to information in the brain.
• He introduces “Ji-gam” (지감, stopping sensation), “Jo-sik” (조식, regulating breath), and “Geum-chok” (금촉, avoiding harmful contact) as practices from the “classic of seal of Heaven” that align with the “Jung-do”.
• these practices are about moderation and avoiding excessive attachment to sensory experiences.
• He concludes that the “eye of the typhoon” (life) is empty but powerful, and its rotation sustains existence.
• He advises men to be assertive outside the home but not to nag their wives, and to live with a clear sense of mission rather than pursuing happiness.
• He encourages listeners to view his lectures as a profound form of learning that will benefit them in the afterlife.

6 (00:59:00) Huh Kyung-young’s Ancestry and World Unification

• Huh Kyung-young mentions that his face has a slight European resemblance.
• with professional makeup, he could appear fully American.
• He traces his ancestry through Alexander the Great, who was a student of Aristotle, who was a student of Plato, who was a student of Socrates.
• He recounts Alexander’s encounter with an Indian king who saved his 3,000 cavalrymen, leading Alexander to be deeply impressed by India’s culture of respecting life.
• Alexander then arranged for his 3,000 soldiers to marry Indian women, leading to the creation of the “Aryan race”.
• He mentions Hitler’s attempt to restore the Aryan race.
• He connects this lineage to Queen Huh Hwang-ok (허황옥), who came from Ayodhya (아유디아), an Indian kingdom, and whose descendants are the Huh clan in Korea.
• He explains that Queen Huh Hwang-ok’s lineage, mixed with Greek and Indian blood, traveled through China to Gaya in Korea, where she married King Kim Su-ro.
• this mixed heritage makes him capable of unifying the world, as he has ancestral ties to Europe, India, and China.
• He mentions a book published by Chosun Ilbo, written by a Seoul National University archaeology professor, that details his genealogy and predicts the emergence of a “light from the East”.
• the Aryan descendants who settled in India eventually formed Pakistan.
• He notes that people of the Huh clan often have large eyes and noses, unlike typical Mongoloid features, due to this mixed ancestry.
• He recounts the story of King Kim Su-ro receiving a divine message to marry Queen Huh Hwang-ok, who arrived by boat with a mysterious “Pasa-tap” (파사탑), a stone pagoda that calmed the waves.
• He describes the Pasa-tap as a blue, naturally formed stone structure, still preserved at Queen Huh Hwang-ok’s tomb.
• He explains that Queen Huh Hwang-ok and King Kim Su-ro had ten children, two of whom were given the Huh surname, while others went to Japan to become royalty or became monks.
• He notes that the Kim and Huh clans cannot intermarry due to this shared ancestry.
• He points out that Queen Huh Hwang-ok’s artifacts feature a fish motif, which he connects to Jesus’s “five loaves and two fish” miracle, suggesting a shared ancient symbol.
• He concludes by stating that his lineage is part of this long history and promises to share the book in a future lecture.

20150704_982_Truth_TheTruthOfGateConstantsAndEntranceCoefficients

The Truth of Gate Constants and Entrance Coefficients

Date: 2015-07-04

Keywords: Huh Kyung young, Truth, Philosophy, Korean Culture, Destiny

Content

The Nature of Truth and Human Perception
his lectures do not present mere opinions but rather infinite truth. truth is boundless and cannot be contained or limited by any vessel or human perspective. While human opinions might broaden, his teachings aim to elevate one’s character and dignity, rather than simply expanding one’s viewpoint. Opinions are expressions of one’s inner thoughts regarding another, as seen in apartment representative elections or political candidates’ speeches. However, the truth he presents transcends such limited expressions.

Levels of Discourse: From Opinion to Profound Wisdom
Huh Kyung young delineates different levels of discourse. “Opinion” (소견) refers to personal views, such as those expressed in apartment elections. Political candidates’ speeches are termed “political views” (정견), which are a step higher. When an esteemed figure like Huh Kyung young is invited to speak, his discourse is referred to as “profound wisdom” (고견). This progression highlights the increasing depth and significance of the spoken word, culminating in the profound truths he shares.

The Power of Introduction and Public Speaking
The manner in which a speaker is introduced significantly impacts their reception. Huh Kyung young recalls how historical figures like Hitler were elevated to stardom through powerful introductions. He notes that political parties often employ professional broadcasters for introductions to enhance the impact of their candidates’ speeches. This underscores the importance of eloquent and compelling introductions in public discourse.

Critiques of Modern Housing Policy and Lifestyle
Huh Kyung young offers a scathing critique of modern housing policies, particularly regarding apartment design. placing mirrors in entryways (현관) is detrimental, as it can reflect images that invite misfortune or even danger, such as facilitating crime. He also criticizes the common practice of placing master bedrooms in south-facing rooms, asserting that this orientation disrupts sleep due to the proximity to “fire” energy and the incorrect head orientation (south instead of north). He advocates for smaller rooms for couples, as they concentrate energy, while larger rooms dissipate it, making them less conducive for spiritual practices like prayer. He declares that Korea’s housing policy has “100% failed” and holds past policymakers accountable for creating environments that lead to family discord and societal problems.

The Decline of Korean Society: Population and Economic Issues
Huh Kyung young predicts a bleak future for Korea, where apartments will become vacant, mirroring Japan’s demographic crisis. He attributes this to declining birth rates and flawed policies. He foresees a future where entire cities, including Seoul, will be emptied of their Korean inhabitants, replaced by foreign populations from Southeast Asia and China. This demographic shift, he warns, will lead to social instability and a loss of national identity. He also notes that banks are already aware of the impending real estate bubble burst, making them hesitant to provide loans based solely on property collateral.

The Flaws of the Korean Education System
Huh Kyung young criticizes the Korean education system, particularly the overemphasis on university education. the proliferation of universities leads to a high unemployment rate among graduates, as their “eye-level” (expectations) are raised without practical skills. He contrasts this with Japan, where individuals are willing to pursue vocational trades regardless of their academic background. the current system prioritizes academic lineage over practical skills, leading to a shortage of skilled labor and an oversupply of university graduates who struggle to find suitable employment. He suggests that 70% of university students should instead attend vocational high schools.

The Era of Post-Religion and Direct Connection to the Divine
Huh Kyung young proclaims the advent of a “post-religion era,” where traditional religious institutions will decline. He predicts that temples will transform into lodging facilities (templestays) and churches into cafes as the elderly, who constitute the majority of their congregations, pass away. He draws a parallel to Martin Luther’s Reformation, which challenged the Catholic Church’s intermediary role between God and humanity. Huh Kyung young argues that God does not desire intermediaries and that humanity should have a direct connection to the divine, as practiced by the Korean people for millennia through their reverence for “Haneullim” (Heaven Lord). his presence signifies the end of traditional religious structures and the beginning of a direct spiritual connection.

Distinguishing Jungyong (中庸) and Jungdo (中道)
Huh Kyung young differentiates between “Jungyong” (中庸, the Doctrine of the Mean) and “Jungdo” (中道, the Middle Way). He explains that Confucius’s Jungyong emphasizes upholding virtues like benevolence, righteousness, propriety, and wisdom (인의예지) to fulfill human duties. In contrast, Jungdo transcends the dualities of good and evil, beauty and ugliness, happiness and unhappiness, and truth and falsehood. From the perspective of Jungdo, these apparent opposites are ultimately one. He illustrates this with the concept of “mission” (사명), stating that individuals living with a strong sense of mission, like historical figures or spiritual leaders, are not concerned with personal happiness or unhappiness but rather with fulfilling their divine purpose.

The Concept of “Eight Extremes” (八眞) and “Eight Winds” (八風)
Huh Kyung young introduces the concept of “Eight Extremes” (팔진), which includes pairs like good and evil, beauty and ugliness, happiness and unhappiness, and truth and falsehood. from the perspective of Jungdo, these are all one. He also mentions the “Eight Winds” (팔풍), which include gain and loss (득실), existence and non-existence (유무), praise and blame (찬난비난), and love and hatred (애정). He explains that in the realm of Jungdo, these dualities are also seen as unified. For instance, being praised or criticized is ultimately the same, as both contribute to one’s spiritual growth.

The Importance of Adversity and Spiritual Growth
Huh Kyung young posits that those who praise us are our “enemies,” while those who criticize us are our “teachers.” He explains that just as light requires darkness to exist, positive and negative forces are necessary for balance and spiritual development. He uses the example of historical figures like Kim Gu, whose universal popularity led to his assassination, suggesting that complete public approval can be dangerous. He encourages embracing criticism and challenges as opportunities for growth and accumulating spiritual merit.

Re-evaluating Historical Figures and National Identity
Huh Kyung young advocates for the re-establishment of statues for Presidents Syngman Rhee and Park Chung-hee in Gwanghwamun, Seoul. He praises Syngman Rhee for his incorruptibility and Park Chung-hee for his “spiritual revolution” and national development, despite the controversial nature of his coup. both leaders were driven by a profound sense of mission rather than personal gain or happiness. He contrasts their dedication with the materialistic pursuits of modern society, which he believes have led to a loss of national purpose.

The Essence of Life: Mission Over Happiness
Huh Kyung young asserts that focusing on personal happiness and unhappiness is a characteristic of “lowly humans.” He believes that truly developed individuals transcend these concerns and live with a strong sense of mission. He cites historical figures like Admiral Yi Sun-sin, who viewed his continued existence as a soldier while the nation was under threat as a source of shame, emphasizing his unwavering commitment to duty. Huh Kyung young laments that modern education prioritizes happiness over instilling a sense of mission in young people, leading to a decline in national spirit. He aims to re-instill this sense of mission in the youth.

The Cosmic Record and Divine Judgment
Huh Kyung young describes a cosmic record-keeping system where every action of a human being on Earth is meticulously recorded. the heavens capture “X-ray photos” at an astonishing rate (thousands of times per second), documenting one’s entire life. Upon death, this record is instantly analyzed, and one’s “score” determines their destiny. This emphasizes the importance of living a life guided by a sense of mission, as every action contributes to this ultimate judgment.

The True Meaning of “Sicheonju” (侍天主)
Huh Kyung young revisits the Donghak philosophy, emphasizing its original principle of “Sicheonju” (侍天主), which means “serving the Heaven Lord.” He laments that this profound concept was later distorted into “Innaecheon” (人乃天), meaning “man is heaven,” by Cheondoism. This shift, he argues, led to human arrogance and a loss of reverence for the absolute divine, contributing to societal chaos and the adoption of foreign religious ideologies. He stresses that humanity should re-embrace the principle of serving the heavens.

The Origins of World Civilizations and Religions
Huh Kyung young claims that the Cheonbugyeong (천부경), an ancient Korean text, predates the Tripitaka Koreana by 7,500 years and is the source of all major world religions, including Buddhism and Christianity. He explains that the Cheonbugyeong originated from the Hongsan and Haneul civilizations of the Korean people, then spread to India, influencing the creation of the Tripitaka and the teachings of Siddhartha Gautama. This knowledge then combined with the Indus and Egyptian civilizations, leading to the development of the “Orient civilization,” from which Buddhism and Christianity diverged around 2,000 BCE.

The Nine Elements of Life and the Era of “Contact”
Huh Kyung young presents a model of life centered around “Myeong” (명, life/destiny), which is sustained by eight surrounding elements. These elements are divided into invisible (spirit, breath, consciousness) and visible (body, essence, touch, food, vitality). He highlights that the 21st century is the “era of contact” (촉 시대), where ownership is becoming less important than access and experience. He uses the example of renting cars or apartments instead of owning them, emphasizing the convenience and practicality of “contact” over “possession.” He explains that just as food contacts the digestive system to create vitality, and men and women contact to create life, contact is fundamental to existence and creation.

The Six Elements of the Universe and the Nature of the Soul
Huh Kyung young explains that the human body is composed of six elements: earth, water, fire, wind, space, and consciousness (지수화풍공식). He distinguishes between the visible, physical body and the invisible, formless aspects of these elements. the soul, being non-material, is immortal and has no lifespan. These six elements, he states, are the fundamental building blocks that generate all things in the universe, and they encompass the principles of the Nakseo and Hado (ancient cosmological diagrams).

The Three Practices of Spiritual Cultivation: Jiham, Joshik, Geumchok
Huh Kyung young outlines three essential practices for spiritual cultivation derived from the Cheonbugyeong:

• Jiham (지감): Controlling one’s senses and feelings. This means not being overly attached to sensory experiences, embodying the principle of Jungdo.
• Joshik (조식): Regulating one’s breath. This practice, central to meditation, involves deep and even breathing, allowing the soul to enter and exit the body freely.
• Geumchok (금촉): Restraining from harmful contacts. This involves avoiding temptations like alcohol, tobacco, drugs, and excessive indulgence in physical pleasures, which can lead to ruin. these three practices encapsulate the essence of the Tripitaka and Jungdo philosophy.

The Lineage of Huh Kyung young: A Global Heritage
Huh Kyung young reveals his unique lineage, tracing it back to Alexander the Great’s encounter with Indian culture. He explains that Alexander’s soldiers married Indian women, giving rise to the Aryan race. From this lineage, Princess Huh Hwang-ok of Ayodhya (India) traveled to Korea and married King Suro of Gaya, establishing the Gimhae Huh clan. Huh Kyung young claims to be a descendant of this mixed heritage, embodying a blend of European, Indian, Chinese, and Korean bloodlines. This diverse ancestry, he asserts, positions him as a figure destined to unify the world.

The Miraculous Arrival of Princess Huh Hwang-ok
Huh Kyung young recounts the miraculous journey of Princess Huh Hwang-ok to Korea. He describes how King Suro received a divine message to marry her. The princess arrived on a ship carrying a “Pasa Tower” (파사탑), a mysterious stone pagoda said to calm waves. This tower, made of unique blue stone not found in Korea, is still preserved at her tomb. The princess’s family brought with them artifacts bearing fish motifs, which Huh Kyung young connects to the “two fish” symbol associated with Jesus and the miracle of the loaves and fish. This narrative underscores the divine and mystical origins of his lineage.

The Truth of the Great Gate Constant and the Coefficient of the Entrance

1. The Infinite Truth Beyond Human Opinion
   It is with some reluctance that I introduce this topic. In the past, when we were in Yeouido, men would make introductions. When a man introduced, a lengthy preamble would precede the main discourse, speaking of leading the great world and guiding the Republic of Korea. However, if one merely dismisses it as a “broad opinion,” there is nothing more to say. Such broad opinions are human constructs. My lectures are not to be viewed as mere opinions; they are the Infinite Truth. This Infinite Truth knows no bounds. Can it be contained within a vessel? No, it cannot. Truth is not a mere opinion; it is boundless. Therefore, it cannot be contained anywhere. It is for this reason that it is received with special magnanimity.

Some have stated that accepting President Huh Kyung-young’s Infinite Truth is a process of broadening one’s own opinion. However, it is not merely the broadening of individual opinions; rather, it is the elevation of one’s character and dignity. An opinion is the expression of one’s inner thoughts regarding another. For instance, one might declare, “My opinion is thus.” This is akin to presenting one’s views when electing a building representative in an apartment complex. When a presidential candidate delivers a speech, it is not an opinion but a political view, which is of a slightly different dimension, a higher level. For local elections, it is an opinion, but for self-governing body elections, it is a political view. When someone like me is invited, it is referred to as a lofty view. One might say, “We shall hear President Huh Kyung-young’s profound and lofty view of truth.” This is somewhat acceptable. Language emerges spontaneously. Because language emerges spontaneously, one must be proficient in it through daily practice.

Consider the introduction of Hitler, who dominated Germany. Who introduced Hitler? There was a person who spoke before Hitler came to lecture—Goebbels. Goebbels introduced Hitler magnificently, and Hitler instantly became a star in Germany. Similarly, the Grand National Party and the Democratic Party in Korea employ many journalists and former announcers because these individuals are skilled at speaking when introducing political views or other presentations. Thus, such individuals are employed. Journalists must perform this role exceptionally well. When it is announced, “President Huh Kyung-young will now present his political views,” and it is broadcast on KBS, the program begins precisely on time. Since it is a live broadcast, all one hundred staff members are in extreme tension. The time allotted for the presidential candidate’s presentation is precisely measured and displayed on the camera. The candidate must speak only within that time and conclude promptly; even a slight overrun is unacceptable.

My lectures require a certain dialectical method for you. Ordinary lectures by politicians or professors are uninteresting. My lectures contain a significant dialectical method. We could not cover all the constants last week because there is so much material. Therefore, I will explain the Great Gate and the Entrance using constants and coefficients, so please take note.

2. The Esoteric Meanings of the Entrance and the Home’s Layout
   What is the Great Gate? How is the Entrance written in Chinese characters? No one has ever known when I have asked. It is astonishing. The Entrance should be kept dark. Yet, people install mirrors and lights there, creating chaos. If you illuminate the Entrance and hang a mirror, all the blessings will depart, and spirits will enter. Therefore, you must not hang a mirror in the Entrance. Observe carefully: if a mirror is placed there, someone looking into it might see a woman undressing. Thus, it is absolutely forbidden to install glass in the Entrance because when the door is opened, a person inside might be reflected, or someone outside might see the person inside. A newspaper delivery person could assault a housewife. Such situations must be avoided. Therefore, if there is glass in the Entrance, that household will decline.

The character for “관” (關) also means a bolt or bar. It is the character used in “관련” (關聯), meaning “to be related” or “connected.” This is a simplified character. The full character is different. It is the character for a bolt. it means “related” or “connected,” and also a bolt. Therefore, it is the bolt of darkness; it is related to darkness. What should be used to block it, perhaps a mirror? No, use a large bamboo mat to cover it.

Therefore, those who ignorantly live with glass in their Entrance must cover it. If you have a room here, the main bedroom should be moved here. If there is no room here, it should be moved here, or to this room. Then everything will go well. If you sleep in this room, you will not suffer from insomnia. However, there is no housewife who sleeps in this room who does not suffer from insomnia. What does this mean? Why would that be? Is the fire close or not close? Fire is an enemy to me. My head is not water. Where should the head always be placed when sleeping? It should be placed to the north, but this is the south. Even if you place your head here, it is useless. Then everyone will suffer from insomnia. If you place your head towards the north, you will fall asleep as soon as you lie down. It may seem insignificant, but the truth of the universe is contained within this, which is why I am explaining it. We must also know common sense.

to whom should this room be given? The son. And this one? The daughter. For the front rooms, couples should, if possible, use the smallest room in the house. In the past, our main bedrooms were small, not large. Does energy gather in a small room ? Does it scatter in a large room ? It scatters. people wonder if prayer will be more effective in a large room or a small room. It is most effective in a small room, especially a secluded one. Communication between oneself and God scatters in a large space; one cannot achieve mental focus. Therefore, these good rooms are left empty, used only for clothes, as if striving for ruin. This means that Korea’s housing policy has been 100% a failure. Has it not? It has been a 100% failure.

All officials involved in past housing policies should be arrested once I become president. They designed apartment housing policies in such a manner, did not consult national geomancers for research, and promoted such a culture. They are all destroyers. That is why people fight in these rooms, sleep in these rooms, and get divorced. Can we blame only individuals for this? I mentioned earlier that the stomach is the mouth, and this is not a stomach. Did I not say that? And that person changed. It is the same. Adults should go to the back rooms. Children can come here because they need to study. It is fine. Do children’s skin look old if exposed to sunlight? If adults occupy the space where children should be, and children are relegated to back rooms, that household will decline. Therefore, superficial knowledge of feng shui is insufficient. Only those who possess perfect knowledge of the world can explain it.

Since this is the north, the kitchen’s location is good. However, people place the bathroom here. They put the bathroom in the best spot and then go to the worst spot themselves. Those who implemented this housing policy must be dealt with. What will become of these many apartments? Eventually, only one person will live in each. Everyone else will leave. The structure is such that this one person will eventually go to a nursing home. This is a headache to manage. Like Japan, these many apartments will eventually become empty. After suffering enough ruin, people will leave these places.

Therefore, banks are already hesitant to provide loans, even with apartments as collateral or real estate, if the person’s credit is poor. Why? Because the banks know that these properties will soon become bubbles. They know how real estate will evolve, so they do not readily grant loans just because someone owns property. They do not grant them easily. In the past, collateral alone was sufficient. Now, we clearly know that we will follow Japan’s path. If Huh Kyung-young promises 100 million won for marriage, and that promise is not kept, children will disappear, and Seoul’s apartments will become as empty as rural elementary schools. This era is approaching.

while there are adults now, soon they will go to nursing homes, and downtown Seoul will be empty. Who will be there? People from the Philippines, Vietnam, Laos, Bangkok, Singapore, Malaysia, and China will roam our streets. If one of them stabs someone with a knife, everyone will flee. It will be difficult to see Koreans. This is going well. It is progressing very well. Can you not foresee the future? The construction of these apartments is the primary cause of this situation.

Our ancestors warned, “Be careful, do this and that.” Why is this character “곤” (困) the character for poverty? Despite these warnings, people do not understand and build such structures. What are they doing? If you sit on a sofa here, you will get spinal problems. If you watch TV here, what kind of house is this? I cannot even speak. If you must use this room, turn it into a gym. Install equipment and make it an exercise room. Therefore, if our country does not remodel its housing structure as I have described, there is no hope for the future.

3. The Cosmic Principles of Luo Shu and He Tu
   This side represents the male, and that side represents the female. The male is associated with Luo Shu. the male constant refers to Luo Shu. Looking at it, what is at the very bottom? It is Water. Water is 1 and 6. On this side, it is 1 Water 6. Luo Shu moves counter-clockwise, ascending to Fire. Fire is 2 and 7. Now, what is here? It is Metal. What is that? 4 Metal 9. It descends here. This is Wood. 3 and 8. Then the center is Earth. Earth is 5. Then it comes here and descends again. Water overcomes Fire, Fire overcomes Metal, Metal overcomes Wood, Wood overcomes Earth, and Earth overcomes Water. This represents the males.

On the other side is the female, which is He Tu. Who created He Tu and Luo Shu? Fuxi. Fuxi created He Tu and Luo Shu ten thousand years ago. How did Fuxi create them? He realized them by observing the back of a turtle from the heavens; they were characters given by heaven. what is Luo Shu? Here, Water is the fundamental beginning, 1 and 6. Then Luo Shu must move clockwise. What is here? Here is Wood. Wood is 3 and 8. Then, if it goes north again, what is here? What is here? After 3 and 8, there is Fire. here, what was originally here? It was the place of Metal. Since Fire is here, it is 2 and 7. Then it descends again. Here is Metal, 4 and 9. Then it comes back here. There is Earth. Earth is 5 and 10.

Now, I will explain this in a simpler way, though it is somewhat complex. Observe: this assists this. What does Water generate? Water generates Wood. Then what is Wood? Again, Wood generates Fire. I drew the direction incorrectly. It descends here, goes this way, and comes this way. 2 Fire 7, 3 Wood 8, 5 Earth 10, 4 Metal 9, 1 Water 6. As I write, observe: Wood generates Fire, then Fire generates Earth, Earth generates Metal, Metal generates Water, Water generates Wood. Is that how it goes? It circles back. what is this? Does it look like this? This part is empty. How does this one look? It is a “ㄱ” shape. This is the Taiji. This is Luo Shu, heaven, male, Yang. This is the female. This is He Tu.

this forms the Taiji. In the Cheonbugyeong, it states: “One begins, there is no beginning, one begins, it divides into three extremes, there is no end, the root.” there are three extremes here. What are the three extremes? There are the Earth Extreme and the Human Extreme. there are these three extremes: Heaven Extreme, Earth Extreme, Human Extreme. To which of these three extremes does the Taiji of the Korean flag belong? The Earth Extreme. This is the Taiji. It is the Earth Extreme. This is the earth. Then these trigrams encompass the earth. here, this is the Heaven Extreme, and this is called the Taiji. What is this called? This is called the Imperial Extreme.

these three extremes from the Cheonbugyeong, which I lectured on before, and Luo Shu and He Tu play a role in creating this universe. They play the role of trigrams. The trigrams Qian, Kun, Kan, Li—here are Zhen, Dui, Kan, Gen, Kun, Xun, Qian. in the Korean flag, this is the Qian trigram. This is the Qian trigram. these trigrams of the Taiji become He Tu and Luo Shu, moving the earth itself.

If it does not rain now, there must be a reason. It is because the energy of the universe is moving in that way. Did I write down the reason for the lack of rain in these three extremes? Mr. Yang, did you write this down? I should write down the reason for the lack of rain. Why does it not rain? Even if the king has done nothing wrong, if it does not rain, must the king pray ? Yes, even if the king has done nothing wrong, he must release prisoners and pray to heaven. This means that although the king seems to have done nothing wrong, there is actually a bad energy in the circulating forces of heaven.

Currently, Korea has such a strange energy. the people have a strange feeling. This is a sign before Huh Kyung-young appears. When Huh Kyung-young truly starts, it is called a “dragon’s writhing.” Clouds gather, the whole country experiences thunder and lightning, accidents occur everywhere, chaos erupts, people run out of rice, banks refuse to give money, foreclosures are placed, and companies face closure. When such a situation arises, it is called a dragon’s writhing. When the heavens and earth are shrouded in fog, and one cannot see an inch ahead, does the dragon ascend ? When such a mysterious phenomenon occurs, someone like Huh Kyung-young appears.

these three extremes of the Taiji, the Cheonbugyeong with its “One begins, there is no beginning, one begins, it divides into three extremes, there is no end, the root,” is a text from ten thousand years ago, created ten thousand years ago. This civilization is our civilization, the Yellow River civilization, the Hongshan civilization. However, our people made one mistake. Our people made one mistake. When Choi Je-u founded Donghak, heaven clearly stated, “Serve the Heaven Lord.” “Serve the Heaven Lord, the Scripture of Transformation.” But what is this “Serve the Heaven Lord”? It means to serve God, the divine being of heaven. Choi Je-u clearly spoke of this “Serve the Heaven Lord, the Scripture of Transformation.” There is also “Eternal remembrance of all things.” This person spoke of “Serve the Heaven Lord, the Scripture of Transformation” and “Eternal remembrance of all things,” meaning that humans should never forget all ten thousand things. “Eternal remembrance of all things” means to know all human things.

Choi Je-u spread this Donghak ideology, but later, Cheondoism, in inheriting it, made a mistake. Cheondoism misunderstood this. They changed it to “Man is Heaven.” They changed “Serve the Heaven Lord” to “Man is Heaven.” They brought heaven down, so everyone claimed to be superior. Everyone claimed to be a king. Thus, the country became uncontrollable. One should serve God, the absolute being in heaven, but all humans were influenced by Buddhism. Everyone claimed to be a Buddha. There is a clear difference between you and a real Buddha, between you and Huh Kyung-young, as vast as heaven and earth, yet you equate yourselves with God. You simply say, “I am Buddha.” What was Wonhyo? He said, “I am also Buddha.” What this means is that by changing it to “Man is Heaven,” Cheondoism weakened. However, Christianity, which steadfastly maintained its original doctrine, flourished. If people’s psychology leads them to say, “I am also God,” everything becomes chaotic. “I am Buddha, and you are Buddha”—this was a distorted message when Buddhism was propagated to humans. There is clearly a being who created this universe and all your cells, yet you all claim to be Buddha. That is where the problem arose. This is Buddhist thought. “Man is Heaven” is called the Middle Way. This Middle Way ideology was interpreted by Confucius as the Doctrine of the Mean.

the Doctrine of the Mean and the Middle Way are distinctly different. What is the Doctrine of the Mean? Mr. Kim, what is the ideology of the Doctrine of the Mean? Benevolence, righteousness, propriety, wisdom. the Doctrine of the Mean is about upholding benevolence, righteousness, propriety, and wisdom, fulfilling human duties. Then what is the Middle Way? What is the Middle Way? It is alright. I should take off this jacket. Is it alright to take it off?

However, some interpret “Man is Heaven” as meaning that humans and heaven were together before the fall. No, that is not the issue. They were not together even before the fall. That is a miscorrection. They also missed that “Man is Heaven, and Heaven is Man” is what “Serve the Heaven Lord” meant. That is why our country, our people, cling desperately to the history of Israel. If this had been preserved, we would have had the God we served, and our people would have had the best language in the world. And we would have had the best God. God existed before Catholicism came. Our people prayed to the Heaven Lord. That was the term our people used for God. Their name for God is “God.” They brought “God,” but we changed it to the name of our Heaven Lord. our people understood it immediately. When they changed “God” to “Heaven Lord,” when they changed “Yahweh” to “Heaven Lord,” our people had to understand it. they attached the name of the Heaven Lord our people served.

what did our people lose? They lost territory, faith, and the Heaven Lord; they lost everything. And then the entire nation plunged into materialism, chasing after Western things. But what is it now? It is empty. Empty. Only hollow echoes remain. They built useless apartments all over the country, and soon they will all be empty. Elementary schools will be empty in October, middle schools are gradually emptying, high schools are emptying, and now universities must be cut in half. 100 universities would be sufficient out of 300. Even if our 300 universities are cut to 100, the number of people going to university in Korea is the highest in the world. why do we have unemployment? Because of universities. The cause of all unemployment and national ruin in Korea lies in universities. Do you understand again? The cause of killing young people lies in universities.

From these universities, children learn and their expectations rise, but in reality, they are chasing clouds. they are absolutely not like the Japanese. What do the Japanese value most? Family business. Family business. Even if a son graduates from Harvard, if his father sells steamed buns, he comes back to sell steamed buns. We do not teach such realistic expectations. Our education has become such that if a father sells steamed buns, his son must hold a high position. what do we value in Korea? Family lineage. Family lineage. What do Chinese people value? Money. Family assets. They only care about money. Family assets. people who pursue family businesses or family assets do not discriminate based on the dignity of work. However, we have been educated strangely, clinging to family lineage, family business, and family assets, resulting in many university graduates but no jobs. And the real manufacturing skills are learned by Vietnamese people who come here. Our factories cannot operate. Our factories cannot operate without foreigners; that is what will happen eventually. And eventually, all production jobs will no longer be held by Koreans. Because the population will be mostly elderly. I warned 25 years ago that Korea is heading for ruin. “Listen to my words quickly.” ” that crazy person,” they said, not listening to him.

70% of our university students should only have high school diplomas. They should graduate from technical high schools. how many more universities need to be reduced? They need to be reduced because of the declining population, and the number of people going to university needs to be reduced for us to survive. This era is coming. in the future, when people marry or do anything, academic background will absolutely not be allowed to be used. When applying for a job, even if you write it down, the school name will not be allowed to be used. If I become president, no matter how good a university you graduated from, the academic background name must never be used. This is because women tend to look only at men’s academic backgrounds when marrying, which creates serious problems. we must first save our people in that way.

The reason I speak of “Serve the Heaven Lord” is that there is clearly a heaven, and my energy is opposite to yours. If you are all Buddhas, then you should emit the same energy as me. If you look at Huh Kyung-young’s picture, you should feel powerful, but if you place Huh Kyung-young’s picture here, this place becomes sacred. All infinite energy emanates from here. But if you place other pictures, statues, religious leaders, or anything else here, there is no energy. Yet, you go there and pray and create a commotion. If you truly listen to my words and hang my picture, everything will change. What era is religion in now? What era is it? It is the post-religious era. It becomes unnecessary. It is the post-religious era. What does the post-religious era mean? It means moving beyond religion. It does not mean religion disappears, but that people emerge from religion.

Will our children in the future carry rice and climb up to the monasteries? Give money to female university students now; they will not go. Temples will survive by offering temple stays, meaning they will become lodging businesses. Churches will transform into cafes and such. This era is as clear as day. Once the elderly pass away, will there be anyone to go to church? No. why did the German people, in the past, when looking at Roman Catholicism, wonder why they had to give 30% of their income from farming to Rome, Italy? People all over the world went to the Pope in Rome, Italy. Why did we have to give 10% of the money we earned from farming, and then another 20-30% for various other things? All that German money went to Italy. They were displeased. who challenged this? Luther. “Why should we Germans pay money to Rome? Let’s not do it.” He almost had his head cut off by the Pope in Rome. And did the Pope appoint kings in various countries ? He did. challenging him would surely mean death, but he risked his life to break away. “Why should we Germans give our hard-earned money to Rome, Italy? Why should we British people give our money here? Why should French people give their money here? Why does the whole world give money to Italy?” And they built a grand Roman cathedral like a House, and then they said, “Bring more money, and we will absolve your sins.” They sold indulgences. There was an intermediary between humans and God. This was the practice of Catholicism. Luther reformed this and eventually created Protestantism.

After creating Protestantism, Luther was also surprised by something else. He realized that priests were acting too much as God’s representatives, so to abolish their absolute power, he declared that priests must marry. Did he not say that? He said they must marry and have children. Imagine how surprised people were when he said that clergy should marry. When Luther said such things, Western society was shocked. And what actually happened is what we see in today’s pastors. This reduced the authority of priests. Does God want the authority of intermediaries to increase ? He does not. Originally, humans and God communicated directly. That is how our people prayed to God by placing water. Were there churches then? The Cheonbugyeong shows that our people believed in God tens of thousands of years ago. I am giving this lengthy explanation to clarify what these three extremes are and why God wanted us to believe in them.

Christianity, Protestantism, emerged, and Protestantism further split into hundreds of thousands of denominations. This spread throughout the world, but these people, especially pastors in Korea, are now more formidable than Catholics. Large churches, are they not? They wield power. No, it will not work. Heaven is watching everything. I am already here. I am watching everything. the wind of the post-religious era is blowing in this society. Where does it start? Churches are collapsing in Europe. 500 churches disappear every day in America. And now Korea is the last remaining. Meanwhile, Islam continues to grow. That is the current trend. But Islam will be pacified by Huh Kyung-young in the future. I came to solve such problems.

Now, regarding the Middle Way. Yes, earlier, the Doctrine of the Mean. Yes, the Doctrine of the Mean of Confucius is benevolence, righteousness, propriety, and wisdom. The Doctrine of the Mean is about upholding benevolence, righteousness, propriety, and wisdom. upholding benevolence, righteousness, propriety, and wisdom. What do you think the Middle Way is? Mr. Kim, what is the Middle Way? I am lecturing on this right now, explaining what the Middle Way is. The Middle Way is written right here. The Middle Way is the human duty of benevolence, righteousness, propriety, and wisdom. The Middle Way means that humans are Buddha. Humans are not Buddha; they are human. Humans can become Buddha, and humans can remain human. That is what it means. this is the Middle Way of truth. That is, good and evil, in the eight truths, good and evil, good and evil, beauty and ugliness, then what? Fortune and misfortune. good and evil, beauty and ugliness, fortune and misfortune. misfortune and fortune are all the same. That is correct. And one is missing here, since there are eight. Since there are eight truths, one is missing. Truth and falsehood. truth and falsehood, good and evil, beauty and ugliness, fortune and misfortune. Truth and falsehood are the same, good and evil are the same, beauty and ugliness are the same, and misfortune and fortune are the same.

However, from the perspective of the Doctrine of the Mean, truth is truth, and falsehood is falsehood. This is the Middle Way and the Doctrine of the Mean. From the perspective of the Doctrine of the Mean, an unkind person is evil. But beauty and ugliness are clearly visible. From the perspective of truth, they are. But from the perspective of the Middle Way, when looking at happiness, how should it be viewed? From the Middle Way, when looking at happiness and misfortune, how should it be viewed? Just answer that. They are one. In the Doctrine of the Mean, happiness and misfortune are separate. If you do not uphold this, you are unfortunate. If you uphold this, you become a happy person. But from the perspective of the Middle Way, when looking at happiness and misfortune, how should it be described? They must be seen as one. But that is not it. What is it specifically? Misfortune is also happiness. That is how it is viewed, but when interpreting this in other words, it is this: Mission. That is, from the perspective of the Middle Way, one only needs to fulfill one’s mission as a human being; happiness and misfortune do not exist.

Consider great figures. Who? Ask Ahn Jung-geun, “Are you happy or unhappy?” He would say, “I am fulfilling my mission as a citizen of the Republic of Korea and departing.” He would say that at the execution ground. “Are you happy now?” “What are happiness and misfortune? As a man, I came to Korea and lived with a sense of mission to do what I had to do. I do not live for such things as happiness and misfortune. I came as a human and merely fulfilled my given mission. Happiness and misfortune are luxuries for me.” This state is called the Middle Way. Ask Sakyamuni, “Are you happy or unhappy?” He would say, “I have a mission from heaven. I must preach the truth to the people of the world. I did not come to eat and sit around, or to play with maidservants. I did not come to seek happiness; I came to fulfill my mission as a human.” “Then what is that mission?” “My mission is to go to remote areas and preach the truth to those who do not know it. My mission is to die doing that.” ” really? Wouldn’t it be better to marry, have a wife, and live in a House?” “No, that is not my mission. There are many others who can do that. Let them do it.” For such people, do happiness and misfortune exist ? They do not.

Therefore, the Doctrine of the Mean feels happiness and misfortune, while the Middle Way transcends happiness and misfortune. Mother Teresa was not beautiful. In terms of beauty and ugliness, she was ugly. But Mother Teresa did not live for her appearance. Was she happy or unhappy? She lived with a sense of mission. She fulfilled the mission given to her by God. If she were to boast before God that she was happy or unhappy, she would go to hell. You must remember this. What I am saying now. good and evil. What about good people? What kind of sinners are good people? Good people are also sinners. Evil people are also sinners. Everyone is a sinner. if you tell any human, “You have no sin,” they would say, “No, I am not without sin. Compared to my parents who loved and raised me, I am an unfilial child and a sinner.” Who is not a sinner? even if a human lives a good life, they must always consider themselves a sinner to their parents in their heart. can one escape this ? One cannot escape it. No, one cannot. What is the way to escape? Huh Kyung-young. One lives with a sense of mission. With a sense of mission.

With a sense of mission, one thinks, “I must do something for the world.” Recently, a Saudi prince created a foundation with all his wealth, like Bill Gates, saying, “I will also serve.” what did that person realize? After spending lavishly, at over 60 years old, he realized, “Now I must live with a sense of mission. I must help many people.” Did this person create the foundation because of happiness or misfortune? No. That person has a lot of money and is not unhappy. However, happiness and misfortune, truth and falsehood, right and wrong, good and evil, beauty and ugliness, fortune and misfortune are things that lowly people consider. One is missing. Affection is missing. That is elsewhere. That belongs to the Eight Winds. What are the Eight Winds? The Eight Winds include gain and loss, existence and non-existence. This is what I wrote as an example. Gain and loss, meaning there is no gaining or losing. Gain and loss. Existence and non-existence, meaning there is no existence or non-existence. Praise and blame. This is praise and blame. If someone praises me or blames me, it is the same. Why is that? “He who calls me good is my enemy.” “He who calls me good is my enemy.” Then, “He who calls me evil is my teacher.” “He who calls me evil is my teacher.” those who call me evil and blame me are my teachers. even if anti-fans say, “Huh Kyung-young is a terrible person,” I should be grateful, should I not? That person must exist for the light to turn on. If there were only positive, it would be like Kim Gu. The whole nation kept calling Kim Gu a good person. Then someone eliminated Kim Gu. That is the law of heaven. There is no house, only a great gate. Kim Gu had only a great gate, no entrance. If there is light, there must be darkness for the light to turn on. It is 50% positive, 50% negative. When President Park Chung-hee was elected, did the people of Honam oppose him ? When Kim Dae-jung was elected, did the people of Gyeongsangdo oppose him ? But Shin Ik-hee and Kim Gu were both assassinated in the middle. But why did they die? 100% of the people supported them. It was said that the election was meaningless. Who kills such people? The next presidential candidates eliminate them secretly. Because there is no way to compete with them, the only option is to eliminate them with a gun.

If I become president, I will erect statues of President Syngman Rhee and President Park Chung-hee in Gwanghwamun. I am that kind of person. President Park Geun-hye could not do it. Historically, Syngman Rhee was an incorruptible person in our country. If you look at Syngman Rhee’s belongings, none of them were without patches. Even a single frying pan used in the Blue House or Ihwajang was patched and reused. he never touched money. He was truly an iron man. the people who dragged Syngman Rhee’s statue by the neck during the April 19 Revolution went too far. It was Lee Ki-bung who committed election fraud, not Syngman Rhee. Syngman Rhee’s statue should be returned to its original place in Gwanghwamun. President Park Chung-hee was a person who brought about a spiritual revolution in our country. The May 16 coup, whether it was legally a coup or not, I, as someone from heaven, do not consider such legalities. What I value more is that he brought about a spiritual revolution for our lazy people. Then, did he bring about a material revolution ? Yes, he did. Then he brought about a precise ideological revolution against North Korea. he firmly established anti-communism as the number one national policy, bringing about a spiritual, material, and ideological revolution in our country. Therefore, statues of President Park Chung-hee and President Syngman Rhee, as the founding presidents of our country, should be erected in Gwanghwamun. They are models. Both of them were incorruptible and did not care about money.

they both lived with a sense of mission, rather than for themselves. What happiness could those two have had? When Syngman Rhee returned from America, his wife, Francesca, asked if he brought any gifts, and he gave her a louse, placing it on her palm. “Is this a gift?” she asked. He replied, “It is a living creature. When I was in America, I did not wash my clothes often, so I got lice. This louse on my body is a living creature. This is a gift. What gift could we give? There are countless people who cannot eat now. Seeing this makes me realize that we must make our people live well.” This is what Syngman Rhee said. those people did not live by truth and falsehood, good and evil, beauty and ugliness, affection and hatred. They were not people who calculated gain and loss, how much money would come to them or not. do such people experience happiness and misfortune? No. Only lowly people desire happiness and misfortune. once a person reaches a certain level, happiness and misfortune do not exist. They simply say, “Cut off my head.” Even before the guillotine, Admiral Yi Sun-sin did not wonder, “Will I die or live?” Admiral Yi Sun-sin famously said, “He who seeks to live shall die, and he who seeks to die shall live.” But he also said something else. What? You only know that you do not know. “Do not speak of it after I die.” No, not that. “While the Japanese invaders are rampant in this country, for a soldier to still have his life is itself a sin against the nation. While the Japanese are entrenched in Gyeongsangdo, for a soldier to still have his head attached is itself a sin. It is shameful to be alive. Therefore, we must fight quickly.” How terrifying a person he was! “Consider it shameful to still have your life.” Ask him, “Are you happy?”

we are only teaching young people about happiness and misfortune. We are not instilling a sense of mission. They should have the spirit of, “I will go out and die for my nation.” But because thieves are rampant at the top, they say, “Why should I risk my life for such a country?” the people lack a sense of mission. The country is falling apart. A great leader is one who inspires a sense of mission in all citizens. “Happiness and misfortune,” they say, “the national politics are a mess, and thieves are everywhere, so let’s just focus on happiness and misfortune.” This has created petty individuals. A Seoul National University graduate says he will just open a coffee shop in Paldang. “I will just find my own happiness.” “Why should I work for the nation?” “It’s a headache,” they say. If such a world is created, the country will be ruined. because Huh Kyung-young has appeared, all young people will be instilled with a sense of mission in the future. You must remember that well. You asked about the Middle Way and got scolded. If Mr. Kim had not asked about the Middle Way, would I have told these stories ? No, I would not have. The lecture would have moved on to something else. Time is running out again. But it was good to hear, was it not?

You must not confuse the Eight Truths and the Eight Winds. What are the Eight Truths? I just erased them. What are the Eight Truths? Truth and falsehood, good and evil, beauty and ugliness, affection and hatred. What are the Eight Winds below? The Eight Winds are gain and loss, existence and non-existence. It is not important whether there is existence or non-existence. Praise and blame are not important. Blame should always be 50%. If someone insulted me on the subway on my way to work today, the more they insulted me, the more blessings I accumulated today. Because I endured it. But if no one insulted me, no one stepped on my shoe, and I did nothing all day, then I accumulated no blessings all day. if someone challenges me, I will accumulate blessings, but if no one challenges me, that day is empty. Haha. But people sit there saying, “Just try to challenge me.” If someone falls and writhes in front of me, I hope someone gives me a good opportunity to quickly take them to the hospital. You should go out and think about how others can cause you harm that day. If someone lightly hit my car, and I generously forgave them, such an opportunity should come, but no one touches my car, for example. how can I get a high score in this world? The X-ray photos taken by heaven of the 7 billion people on Earth are taken how many times per second? 1,000 to 10,000 times per second. there is a recording device that, when you arrive in heaven, if you insert your earthly actions into a switch, your 100-year cycle will instantly appear and then disappear in one second. Then your high score will appear. Is that not amazing? Why is that? You have seen movies in theaters. You watched a movie for two hours, and if someone asks you if the movie was good or not, you immediately say, ” that movie was fun.” Just as that recording device in the brain can instantly interpret, your entire life cycle is entered into that Heaven interpreter. Then, if your name is entered, that cycle will instantly show your score. You will be told, “You go that way, you go that way.” Your path is precisely determined.

we must live with a sense of mission. What does a sense of mission always contain? Heaven. It is not “Man is Heaven.” What is it? “Serve the Heaven Lord.” That was our Donghak ideology, our national religion, but at some point, “Serve the Heaven Lord” disappeared and became “Man is Heaven.” people say, “Man is Heaven,” and everyone boasts about how great they are. Why? Because that good Donghak ideology, that good ideology of “Serve the Heaven Lord,” was changed to “Man is Heaven,” and Westerners took advantage of this opportunity and said, “This is God.” most of us are studying the history of Israel. Is that right ? We do not know the history of our ancestors, but we are studying the history of those people desperately. You must know this.

Here, in the Three Extremes, there are the Heaven Extreme, Earth Extreme, and Human Extreme. you must answer as I ask. Should I write this in Korean too? Students might not know the Earth Extreme and Human Extreme. what is in the Heaven Extreme? Here, the Heaven Extreme. the three of the Heaven Extreme and the three of the Earth Extreme. The Earth Extreme is a square. The three of the Human Extreme. Let me ask one thing. What is the Earth Extreme? If Chairman Park knows that, it would be extremely sincere, but Mr. Kim taught us that it is mind, energy, and body. that is wrong. Chairman Park, that is mind, energy, and body. That is what he meant, but I am asking about the entire Earth Extreme. Always know the center. Arrows emanate from here in eight directions. Look, Chairman Park. Nine arrows emanate like this. how many directions are there now? One, two, three, four, five, six, seven, eight. Eight directions. This is the Heaven Extreme, this is the Earth Extreme, and this is the Human Extreme. This is in the Cheonbugyeong. The Tripitaka also originated from here. All scriptures also branched out from here. This preceded the Tripitaka by 7,500 years. The Cheonbugyeong was created by our people, the Yellow River civilization, the Hongshan civilization, which became the Yellow River civilization. Our civilization on the Yellow River in China, this Cheonbugyeong, went down to India. Sakyamuni’s side imitated it there, and that became the Tripitaka. Then that was imitated again. Where did it go? The Indus Valley Civilization of India and the Yellow River Civilization merged, and then the Indus Valley Civilization and the Egyptian Civilization were added. What civilization emerged from the addition of the Egyptian Civilization? The Oriental Civilization. All of the Oriental Civilization originated from here. That Oriental Civilization is Christianity. Buddhism and Christianity. That is the Oriental Civilization, from which Buddhism and Christianity split. That is only a few thousand years ago, 2,000 years ago. This existed ten thousand years ago and was created by our people. the Prajnaparamita Sutra and the Diamond Sutra of the Tripitaka all originated from here. This is the original. no one understands our people’s heritage, and I have to lecture on it for them to understand. The elderly who lecture on the Cheonbugyeong cannot explain it properly like this. They cannot analyze it and make it interesting like I can.

What is here is human life. Life is at the center. This life is sustained by eight causal factors. Observe carefully. What is below this? The mother of energy is life. What is the mother of life? Breath. Life dies if it does not breathe. it is energy, life, breath. This energy, life, breath is invisible. This side is invisible. This side is visible. what is this side? It is constants. This is the Great Gate. This is the female. This is yin. This is the Entrance. is the body visible ? Yes, it is visible. Then what is this? Essence. Then what is this? Touch. One needs material to touch. body, essence, touch. what era is the 21st century? Professor Cho, what era is the 21st century? The era of touch. The 21st century is the era of touch. Why is that? Observe carefully. This era is passing. What is this? Ownership. Ownership is now passing. You lived in the era of ownership. But young people do not know what ownership is anymore. Why? If you tell young people to buy a 1 billion won apartment, they ask, “Father, why buy it? We can just rent it.” That is touch. I can just go and touch it and live there. I do not need to buy a Boeing 747 just because I fly it 100 times, do I? “Father, why buy a house when I only come home a few times in my life? Do I buy a plane just because I fly it often? I just pay the rent.” For a car, if you buy a 100 million won car and sell it a year later, they give you 30 million won. You lose 70 million won. You can rent that car for a whole year for 20 million won, for example. children’s thinking has changed to a rental concept. Ownership is now bothersome. You have to pay car tax, and if there is an accident, you are responsible. But when you rent a car, the other party takes full responsibility and handles all repairs. will children rent cars in the future? the future is the era of touch. What is this touch? It is contact.

what is contact? All the energy in our body is generated when food comes into contact with the large intestine and stomach. Then vitality is created. Then vitality maintains the body. This side is all material. Then, when a man and a woman make contact, sperm is produced. Then a human is created. It is the same. whether it is food or a woman, they must come into contact. If they come into contact, this is created. This happens inside the house. It happens inside the Entrance. This is this side. This is the outside. The outside world. What is the mind? What is the mother of the mind? Nature. Nature. the mother of the mind is nature, and the mind comes from nature. Where does nature come from? From sensation. From sensation. mind, nature, sensation.

Now, observe carefully. Does life come from sensation, nature, mind, energy, breath, food, contact, food, vitality, vitality, and body ? Mind, energy, body, nature, life, essence, sensation, breath, touch. That is life. when you look at this life, what comes to mind? What is this? This is the eye of a typhoon. Life is the eye of a typhoon. This life spins when these things are present. Infinite energy emanates, but in reality, life itself, though called life, has no form, does it? No, it does not. Our energy comes from life, but this energy comes from breath, which is air. Does this have mass ? No, it does not. This side has mass. Things with mass are yin. Things with mass have a lifespan, do they not? Yes, they do. Things without mass have no lifespan, do they not? No, they do not. does the human soul have a lifespan ? The human soul must live forever even if you die. Why? Because it is not visible matter, its lifespan is eternal. what is your body? Your body is earth, water, fire, wind.

Observe carefully. Earth, water, fire, wind. Then what? Emptiness. Then what? Consciousness. your body is made of six elements. this word “육체” (肉體), meaning physical body, refers to this. Earth, water, fire, wind, emptiness, consciousness. These six elements are correct, are they not? This physical body has no form. our physical body is flesh, visible to the eye, but this physical body, though the same physical body, has no form. This physical body, earth, water, fire, wind, emptiness, consciousness, has no form. But observe. Earth. If there is no water, the earth is dead. No fruit will grow. Water. Fire. If there is no fire, water does not exist. Then fire. If there is no wind, you do not know if fire exists or not. Fire does not light. Does fire light if there is no air? No, it does not. Then wind. If there is no space, wind cannot exist. If there is no space. Space comes from consciousness. these six elements are the physical body, and this physical body and that physical body are yin and yang. This is yin, and that is yang. Yin, six rests. Yang, six rests, earth, water, fire, wind, emptiness, consciousness. This one should be here, and that one should be there. these six elements, earth, water, fire, wind, emptiness, consciousness, create all things in the universe. They create all things in the universe. the Luo Shu and He Tu I mentioned earlier are all contained within this. Within this, Luo Shu and He Tu are created.

this is the Heaven Extreme, Earth Extreme, and Human Extreme. Now, let me ask you. The mind comes from nature, and the mother of nature is sensation. What did the Cheonbugyeong say to do if one truly realizes this sensation? It said to return to the mind and nature. Listen carefully. You keep forgetting. Observe carefully. This mind, nature, sensation. If these are perfectly activated, the Tripitaka of 80,000 volumes emerges from here. the human mind comes from nature, and nature comes from sensation, from feeling. Here, there are form, sensation, perception, volition, consciousness. form is matter, sensation is feeling, perception is feeling, volition is action, and consciousness is information. form, sensation, perception, volition, consciousness, is what Sakyamuni spoke of. All things in this universe enter our brain through form, sensation, perception, volition, consciousness. We see colors, our sensory organs feel them, we perceive them, then they manifest as actions, and that is recorded in the brain as information. Then this becomes consciousness. earth, water, fire, wind, emptiness, consciousness becomes consciousness through form, sensation, perception, volition, consciousness. Then, how could the Cheonbugyeong have spoken of such things at that time? It is of a very high dimension. this means to stop sensation. Do not forget it now. It means to always stop this sensation. The character “지” (止) means to stop. Do not be too obsessed with sensation. this is the Middle Way, and in Confucianism, it is the Doctrine of the Mean. It all comes out here. Stop sensation. Then, for energy, life, and breath, breathing is always the most important. How does one breathe? The character “조” (調) means to regulate. Regulate breathing. Regulate breath. When Sakyamuni meditated in India, breathing was always the most important. This means to meditate. At that time, always be aware of your breath entering and leaving. If your breath stops, you are no longer of this world. while you have breath, humans are alive. If you breathe comfortably and deeply, straighten your back and breathe deeply. Then you are meditating. Regulate breath. What is this? Prohibit touch. it means to avoid women in bars if possible. Mind, nature, sensation, energy, life, essence, breath, touch. Stop sensation, regulate breath, prohibit touch. If possible, be careful if there is a beautiful woman. avoid alcohol if there is alcohol, avoid cigarettes if there are cigarettes, avoid drugs if there are drugs. Prohibit them. Prohibit touch. Without this, if you just eat, the sense of touch pulls you in. If you take opium, you keep seeking opium. If you drink alcohol, you keep seeking alcohol. if you become obsessed with touch, you become a ruin. our ancestors said we must stop sensation, regulate breath, and prohibit touch. this is the Tripitaka. The Middle Way is all contained here. This is the Middle Way. This is the Doctrine of the Mean. Is that right ?

What I have just spoken of, I said it was the eye of a typhoon, did I not? Here, there is energy and everything. this spins. When it spins, does the life in the center have form ? No, it does not. It has no form, but it is the most powerful. The eye of a typhoon is completely empty. But if it were full, would the typhoon spin ? No, it would not. our life is empty. It is empty, but these things make it spin. If you draw this as a circle, it becomes eight. If you draw it like this, it becomes a circle. Then it is a wheel. When this wheel starts to spin, life is alive, but if it stops, it disappears. There is no end to what I can say, but I have lectured on one line of the Cheonbugyeong today. I have also lectured on the Cheonbugyeong. Men only boast in the courtyard of the Great Gate. What is inside the Entrance? That is a dark place, and one must listen to the words of a dark person. a foolish person is smart at home. They do the opposite. A truly smart person should be smart outside, not smart with his wife at home.

Our young people who listen to my lectures in the future, men should not nag their wives at home. They should yield. When they go outside, men can speak their minds freely. It is fine. But when they speak, they should not talk about happiness or misfortune. They must live with a sense of mission. A man must have a clear goal. “My parents suffered so much, so I want to create a truly magnificent burial site for my parents in our family and then pass away.” Then that is happiness. one must live with a sense of mission, whether it is to build a bridge for the people in this village, or to do something for our country. Coming to listen to my lectures is accumulating immense blessings without even realizing it. Later, when you return, what is the fastest thing in the world? Age. Age. these people saw me 10 or 20 years ago. But in another 20 years, how old will these people be? Time flies like a bullet. But only those who did not study while on Earth will regret it now. Later, if you know this and go there, even if you do not remember it now, if you keep listening, when you arrive there, you will remember everything. When you go there and they ask, “What did you do?” you will see Huh Kyung-young there. Everything in your mind will come out. ” I do not want to go there.” ” then you are fine.” “Where did you learn that?” I will appear right there. coming here means you are studying more than if you had attended Harvard University for 1,000 years.

Let me briefly tell you about Queen Huh Hwang-ok. Since there is a question, let me just say one thing and finish. If you look closely at my face, it resembles a European person somewhat. If you look closely at my face, it resembles a Westerner somewhat. It is true. I can even make myself look completely American when I wear stage makeup later. I am not wearing makeup now, but if that famous makeup artist from Myeongdong who created many Miss Koreas does my makeup, I can instantly be transformed into a Westerner. Then, when I appear, you might think, ” is that not an American?” That is what I mean.

Now, listen carefully. Socrates’ disciple was Plato, Plato’s disciple was Aristotle, and Aristotle’s disciple was Alexander the Great. Alexander the Great was Greek. Socrates was from Athens. from Athens, Greece. where did this lineage enter? After Alexander conquered the world, his conquered territory was 6.7 million square kilometers, a very vast territory. He invaded India. While invading India with 3,000 cavalrymen, his best officers, they were suddenly trapped in a snowfield and were about to die. But the Indian king saved them. the Indian king saved all 3,000 of them; not a single one died. Alexander the Great, who was on the verge of death, asked the Indian king, “Why did you save us?” The king replied, “We do not even eat cows, so how could we let people die? Even if our country is conquered or consumed by someone, we must first save lives.” Alexander was so shocked by these words that he asked, “What is the culture of India?” The king replied, “We have a culture that respects life.” Alexander was so deeply impacted that he stopped fighting after that. He returned to his country and died a year later. At that time, he told the 3,000 cavalrymen who had come with him, “Please, let us form a marital alliance with such a noble people as yours.” he arranged marriages for the 3,000 men. He gave each of them three Indian women, making 9,000 women. 9,000 women were paired with them, and they married and lived in India. The lineage that emerged from this was the Aryan race. Hitler tried to restore this Aryan race but died. You know that. Hitler tried to restore and change the world’s races. What race did he try to change it to? The Aryan race, a mix of Greek and Indian people.

who was the woman who emerged from this Aryan race? It was Huh Hwang-ok from Ayodhya. Huh Hwang-ok. Huh is my surname. This person was Princess Huh Hwang-ok of Ayodhya. This princess’s father, the Indian king, sought asylum in China due to a political upheaval in India. he lived in China for over ten years, in a place called Bogung in China. After living there, these people came to the Korean Peninsula, to Gaya. This was in 52 AD. the European people mixed with Indians, and that blood went to China, mixed with Chinese, and then came to Gaya, mixing with King Suro and the Korean people. I was born from that lineage. the Messiah does not come from an insignificant lineage. That is what I mean. I can unify the world because Europe is my homeland, India is my homeland, and China is my homeland. I have all the ancestral lands to unify the world. I was born from a lineage that has all of these. And that story is in a book called “Huh Hwang-ok” from the Chosun Ilbo. I put it in my car today to bring it, but I forgot it. I will show it to you next time. The Chosun Ilbo published it. It is a book written by a Seoul National University professor from the Department of Archaeology. My genealogy is clearly laid out there. It says that a light from the East will emerge from that lineage. That lineage mixed as it came from the West to the East. the people who lived together in India, when there was a king in India, that specific group of people lived in Pakistan. it was separated. you see many Indian people with large noses like Greeks. Those are all from that lineage. After several thousand years, they spread out. Pakistan is where many of them live. Our Huh family, so our Huh family, carries the bloodline of Huh Hwang-ok. their characteristic is large eyes and a large nose. At that time, Koreans typically had small noses. Mongolians typically had small noses and wide cheekbones. But our faces are not large because of the Western mix. my face is not large, but my nose and other features are well-developed. My eyes are large. But Koreans of northern descent have small eyes and prominent cheekbones. That is the northern lineage, the original lineage from Mongolia. I came to unify the world, and I carry this bloodline.

When Huh Hwang-ok from Ayodhya came to Gaya, King Suro was not yet married, though he was a king. But suddenly, one morning, a voice from heaven was heard, saying, “Go to Jeju Island and meet your wife. She is the one I am sending from heaven.” This is written in that Chosun Ilbo book. he sent people to Jeju Island, and they saw a ship approaching. On this ship, hundreds of people were aboard, and in the center of the ship, there was a stone pagoda. It was twice my height. The name of this pagoda was Pasatop, meaning it calms the waves. It means a pagoda that kills the waves. this Pasatop is still preserved as a cultural heritage in front of Huh Hwang-ok’s tomb. Anyone can go and see it. It is all there. If you just load that Pasatop onto a ship, the waves disappear. there were no waves on the journey from India to here. Many people overcame the storms of that time and arrived. This Pasatop is made of blue stone, a stone not found in Korea. It looks mysterious. There are no marks of it being chiseled; it is entirely naturally broken, forming a pagoda. it looks incredibly fantastical. It looks like a pagoda that fell from the sky. I have seen it many times there. this princess was coming on this Pasatop. King Suro welcomed her and made her his princess. They had ten children, and two of them were given the surname Huh. Since she came from India and had no family, he bestowed the surname upon them. the Gimhae Kim family and the Gimhae Huh family cannot marry. they had eight sons and two daughters, ten children, but only two sons were given the surname Huh. The rest went to Japan and became Japanese royalty. They went to Japan and some became monks. These records are in this book.

it says that King Suro was 19 years old when he married. King Suro was young. King Suro heard that voice, and Huh Hwang-ok from Ayodhya also heard that voice and came. the place they sought refuge in China was Boju. They stayed in Boju, China, for over ten years before coming. What is interesting is that all the artifacts they brought had this symbol. What is this? A fish. All their possessions had fish patterns. if you go to Huh Hwang-ok’s tomb, there is a fish pattern. And in all of Jesus’s actions, like the feeding of the five thousand, there is a fish symbol. There are two fish, are there not? These two fish are the symbol that Huh Hwang-ok brought. I come from within that. it is a long history.

The Infinite Truth: A Philosophical Discourse by Huh Kyung-young

1. The Boundless Nature of Truth and Human Perception
   Truth, as expounded in this discourse, transcends the limitations of individual perspectives or “narrow views.” Unlike human opinions, which are often confined and expressed in specific contexts—such as a resident representative’s address or a political candidate’s platform—truth is infinite and cannot be contained within any vessel. Political views, or jeonggyeon, represent a slightly higher echelon of thought, while gogyeon, or profound insights, are reserved for those who articulate elevated truths. The spontaneous emergence of language, often without conscious effort, underscores the importance of cultivating profound understanding.

2. The Art of Presentation and the Power of Introduction
   The manner in which an individual is introduced can profoundly influence public perception. For instance, Joseph Goebbels’ eloquent introductions transformed Adolf Hitler into a national figure in Germany. Similarly, political parties in Korea often employ skilled broadcasters to introduce their candidates, recognizing the impact of articulate presentation. A well-crafted introduction elevates His message, ensuring it resonates with the audience.

3. Dialectical Approach to Understanding Universal Principles
   Unlike conventional lectures by politicians or academics, this discourse employs a dialectical method to engage the audience. This approach is crucial for exploring complex universal principles, such as the concepts of sangsu (cosmic constants) and gyesu (coefficients), particularly as they relate to the symbolism of the main gate and the entrance of a dwelling.

4. Esoteric Wisdom of the Entrance: Design and Its Consequences
   The design of a home’s entrance, or hyeon-gwan, holds significant esoteric meaning. It is advised to keep the entrance dimly lit and to avoid placing mirrors there. A mirror at the entrance is believed to repel good fortune and invite negative entities. Furthermore, a mirror can compromise privacy, potentially exposing residents to danger when the door is opened. The character for gwan (關), meaning “barrier” or “connection,” signifies its association with darkness and concealment. Therefore, any glass or reflective surfaces at the entrance should be covered to prevent misfortune.

5. Optimal Room Allocation and the Flow of Cosmic Energy
   The arrangement of rooms within a home significantly impacts the well-being of its occupants. For instance, the master bedroom should ideally be located in a position that allows the head to face north during sleep, as sleeping with the head towards the south can lead to insomnia due to the proximity of “fire” energy. Children, particularly sons and daughters, should occupy the front rooms, while parents should ideally reside in the smallest room. Smaller rooms are believed to concentrate gi (life energy), whereas larger spaces can dissipate it, making smaller, secluded rooms more conducive to spiritual practices like meditation.

6. Critique of Modern Housing Policies and Societal Decline
   Current housing policies, particularly those promoting large apartments, are deemed a complete failure. Such designs are seen as contributing to family discord and societal breakdown. He contends that those responsible for these policies should be held accountable for their destructive impact on national culture and well-being. The trend of building numerous apartments, which are increasingly becoming vacant, mirrors Japan’s demographic challenges and portends a future where cities are depopulated and infrastructure crumbles. Financial institutions are already recognizing this impending crisis, becoming more cautious about lending against real estate.

7. Demographic Shifts and the Future of Korean Society
   The declining birthrate, exacerbated by policies that fail to incentivize marriage and family, is leading to a future where schools and universities will be largely empty. This demographic void will inevitably be filled by foreign populations, potentially leading to social instability. The current housing designs are identified as a primary cause of this impending national decline.

8. The Principles of Nakseo and Hado: Cosmic Order and Interaction
   The universe operates according to fundamental principles, exemplified by Nakseo (洛書) and Hado (河圖), ancient diagrams representing cosmic order. Nakseo, associated with masculine energy (Yang, Heaven), depicts the interaction of the five elements (water, fire, metal, wood, earth) in a clockwise destructive cycle (su-geuk-hwa, water overcomes fire; hwa-geuk-geum, fire overcomes metal, etc.). Hado, representing feminine energy (Yin, Earth), illustrates a clockwise generative cycle (su-saeng-mok, water generates wood; mok-saeng-hwa, wood generates fire, etc.). These diagrams, attributed to the mythical figure Bokhui, reveal the intricate relationships that govern the cosmos.

9. The Three Extremes (Samgeuk) and the Cheonbugyeong
   The Cheonbugyeong, an ancient Korean scripture, speaks of the “Three Extremes” (Samgeuk): Heaven (Cheongeuk), Earth (Jigeuk), and Humanity (Ingeuk). The Taegeuk symbol, often seen on the Korean flag, represents Jigeuk, the Earth extreme. Beyond Taegeuk, there is Hwanggeuk (皇極), representing the Human extreme. These three extremes, along with the Nakseo and Hado principles, are fundamental to the functioning of the universe, influencing phenomena such as rainfall.

10. The “Dragon’s Thrashing” and the Advent of a New Era
    Unusual atmospheric phenomena and societal unrest are interpreted as signs preceding a significant cosmic event, referred to as the “Dragon’s Thrashing.” This period of turmoil, characterized by widespread chaos and hardship, signals the emergence of a transformative figure like Huh Kyung-young.

11. The Misinterpretation of Sicheonju and the Rise of Innaecheon
    A critical error in Korean spiritual history occurred when the Donghak philosophy, founded by Choe Je-u, shifted from Sicheonju (時天主, “serving the Heaven Lord”) to Innaecheon (人乃天, “man is heaven”). Sicheonju emphasized revering the absolute divine being in heaven. However, the adoption of Innaecheon led to a human-centric view, where every individual claims divinity, fostering arrogance and societal fragmentation. This shift, influenced by Buddhist concepts of universal Buddhahood, diminished the recognition of a distinct, supreme creator.

12. Distinguishing Jungyong from Jungdo: Ethical Conduct vs. Transcendent Mission
    The concepts of Jungyong (中庸, “the Doctrine of the Mean”) and Jungdo (中道, “the Middle Way”) are distinct. Jungyong, rooted in Confucian ethics, emphasizes upholding virtues such as benevolence, righteousness, propriety, and wisdom (in-ui-ye-ji). It involves discerning between good and evil, truth and falsehood, and striving for happiness through virtuous conduct. In contrast, Jungdo transcends the dualities of happiness and unhappiness, good and evil, beauty and ugliness. It is characterized by a profound sense of samyeong (使命, “mission” or “calling”), where individuals dedicate themselves to a higher purpose, unconcerned with personal gain or suffering. Figures like Ahn Jung-geun and Siddhartha Gautama exemplify this transcendent commitment to their missions.

13. The Eight Truths (Paljin) and the Eight Winds (Palpung): Beyond Dualities
    The Paljin (八眞, “Eight Truths”) encompass fundamental dualities: truth and falsehood (jin-wi), good and evil (seon-ak), beauty and ugliness (mi-chu), and love and hatred (ae-jeung). Jungdo perceives these as ultimately unified, transcending their apparent opposition. Similarly, the Palpung (八風, “Eight Winds”) refer to the eight worldly conditions that influence human experience: gain and loss (deuk-sil), existence and non-existence (yu-mu), praise and blame (chan-nan), and happiness and unhappiness (haeng-bul). A person living by Jungdo remains unaffected by these “winds,” viewing both praise and criticism as opportunities for growth.

14. The Principle of Balance and the Fate of Leaders
    Cosmic law dictates a balance between positive and negative forces. Leaders who receive unanimous public support, lacking any opposing force, are often destined for an untimely end, as seen in the assassinations of figures like Shin Ik-hee and Kim Gu. This suggests that a degree of opposition is necessary for a leader’s longevity and the stability of the nation.

15. Re-evaluating Historical Figures and the Spirit of Mission
    Historical figures like Syngman Rhee and Park Chung-hee, despite their controversies, are presented as embodying a profound sense of mission. Syngman Rhee, known for his integrity and frugality, and Park Chung-hee, credited with spiritual, material, and ideological revolutions, are seen as leaders driven by a calling rather than personal gain or happiness. Their lives exemplify the samyeong that transcends ordinary human desires for comfort and pleasure.

16. The Essence of Samyeong and the Decline of National Spirit
    True greatness lies in a commitment to samyeong, a mission that transcends personal happiness or suffering. Admiral Yi Sun-sin’s declaration that “those who seek to live shall die, and those who seek to die shall live” encapsulates this spirit. He considered it shameful for a soldier to remain alive while the nation was under threat. The current educational system, by prioritizing individual happiness over a sense of national mission, fosters a generation of “small-minded individuals” who are unwilling to contribute to the greater good.

17. The Cheonbugyeong and the Ninefold Cosmic Structure
    The Cheonbugyeong reveals a ninefold cosmic structure, with Heaven (Cheongeuk), Earth (Jigeuk), and Humanity (Ingeuk) at its core. This ancient text, predating the Tripitaka by 7,500 years, is considered the origin of various world civilizations and religions, including Buddhism and Christianity, which are seen as derivations of this original Korean wisdom.

18. The Interconnectedness of Life: Mind, Body, and Spirit
    Human existence is a complex interplay of visible and invisible elements. Life (myeong) is sustained by invisible forces: breath (sik), vital energy (gi), and the mind (sim), which originates from one’s nature (seong) and feelings (gam). Simultaneously, life is supported by visible, material aspects: the body (sin), essence (jeong), and contact (chok), which arises from physical interaction and sustenance.

19. The Era of Contact (Chok) and the Decline of Ownership (Soyu)
    The 21st century is characterized as the “Era of Contact” (Chok), marking a shift away from the “Era of Ownership” (Soyu). Younger generations increasingly prefer renting or accessing services over owning assets like apartments or cars, recognizing the burdens and diminishing returns of ownership. This preference for “contact” or “access” reflects a fundamental principle: interaction (e.g., food with the digestive system, male and female contact) generates vitality and creation.

20. The Eye of the Typhoon: The Formless Power of Life
    Life (myeong) is likened to the eye of a typhoon: formless yet possessing immense power. While the surrounding elements (mind, nature, feelings, vital energy, breath, essence, body, contact) swirl and interact, the core of life itself remains empty, yet it is the driving force.

21. The Eternal Nature of the Soul and the Transient Nature of the Body
    Invisible elements, such as vital energy and the human soul, are without mass and thus possess eternal life. In contrast, the physical body, composed of earth, water, fire, wind, space, and consciousness (ji-su-hwa-pung-gong-sik), is material and therefore subject to mortality. This distinction highlights the enduring nature of the spiritual realm compared to the transient physical world.

22. The Six Elements of Creation and the Unity of Hado and Nakseo
    The six elements—earth, water, fire, wind, space, and consciousness—are fundamental to the creation of all things in the universe. These elements are interconnected and interdependent; for example, water is essential for fertile land, fire requires air, and space is necessary for wind. These principles are intrinsically linked to the cosmic diagrams of Hado and Nakseo, which are contained within this six-element framework.

23. The Three Practices for Spiritual Cultivation: Jigam, Josik, and Geumchok
    Ancient wisdom, particularly from the Cheonbugyeong and the Tripitaka, prescribes three practices for spiritual cultivation:

• Jigam (至感, “Ceasing Sensations”): This practice involves controlling one’s sensory perceptions and not being overly swayed by external stimuli. It aligns with the Middle Way, preventing individuals from becoming enslaved by their senses.
• Josik (調息, “Regulating Breath”): This emphasizes the importance of deep, even breathing, a core practice in meditation. Regulating breath is crucial for maintaining life and facilitating the movement of the soul.
• Geumchok (禁觸, “Restraining Contact”): This practice advises caution against harmful or addictive contacts, such as alcohol, tobacco, or drugs. Uncontrolled “contact” can lead to ruin, as seen in addiction.

24. The Wisdom of Gender Roles and the Pursuit of Mission
    In traditional understanding, men are encouraged to assert themselves in the public sphere, while within the home, they should defer to women. Men are advised to live with a clear sense of mission, rather than being preoccupied with personal happiness or unhappiness. This mission could involve contributing to family legacy, community development, or national progress.

25. The Swift Passage of Time and the Eternal Record of Deeds
    Time passes swiftly, and life’s experiences are meticulously recorded in the cosmic realm. Upon transitioning from this life, individuals’ actions and accumulated wisdom are instantly assessed, determining their next path. Therefore, living a life of purpose and continuous learning is paramount.

26. The Ancestral Lineage of Huh Kyung-young and the Global Mission
    Huh Kyung-young’s lineage is traced through a unique historical narrative, connecting him to a diverse ancestry that includes Greek, Indian, Chinese, and Korean roots. This lineage begins with Alexander the Great’s soldiers, who intermarried with Indian women, giving rise to the Aryan race. A descendant of this lineage, Princess Huh Hwang-ok of Ayodhya, India, traveled to Korea’s Gaya kingdom in 52 CE, marrying King Suro. This mixed heritage, documented in historical texts, is presented as evidence of Huh Kyung-young’s destined role in unifying the world.

27. The Miraculous Journey of Princess Huh Hwang-ok and the Pasatop
    King Suro of Gaya received a divine message to marry a woman from Jeju Island. Simultaneously, Princess Huh Hwang-ok, having sought refuge in China, also received a divine directive to travel to Gaya. Her journey from India to Korea was facilitated by a miraculous stone pagoda called Pasatop (波死塔), which means “wave-killing pagoda.” This unique blue stone pagoda, naturally formed and without chisel marks, is said to have calmed the seas, allowing her safe passage. The Pasatop is preserved as a cultural heritage artifact at her tomb.

28. The Symbol of the Twin Fish and a Prophetic Lineage
    Princess Huh Hwang-ok’s artifacts bear the symbol of twin fish, a motif also found in the narratives of Jesus, such as the “five loaves and two fish” (obyeong-ieo). This shared symbol is presented as a profound historical connection, indicating a prophetic lineage from which Huh Kyung-young emerges.

The Truth of the Great Gate Constant and the Coefficient of the Entrance

1. The Boundless Truth and Human Perception
   Huh Kyung-young’s lectures are not mere opinions or limited perspectives; they are expressions of an infinite truth. This truth, being boundless, cannot be contained within any conventional vessel of thought or understanding. It transcends human limitations, offering insights that are not subject to the narrow confines of individual viewpoints. Unlike ordinary human opinions, which are often presented in specific contexts—such as a resident representative’s statement in an apartment meeting or a political candidate’s platform—Huh Kyung-young’s teachings are considered an ultimate truth. Human perspectives, or 소견 (sogyeon), are personal expressions of one’s inner thoughts regarding others. Political views, or 정견 (jeonggyeon), represent a slightly higher level of discourse, typically seen in electoral campaigns. However, when inviting a figure like Huh Kyung-young, the appropriate term is 고견 (gogyeon), signifying profound and noble insights. This distinction highlights the elevated nature of his discourse, which is not merely about broadening one’s personal views but about elevating one’s character and understanding through the reception of infinite truth.

2. The Dialectical Approach to Universal Principles
   Huh Kyung-young’s lectures employ a unique 변증법 (byeonjeungbeop), or dialectical method, which distinguishes them from the often unengaging presentations of politicians or professors. This approach is designed to unravel complex universal principles, making them accessible and compelling. For instance, the concepts of the 대문 (daemun), or main gate, and the 현관 (hyeongan), or entrance, are explored through the lens of 상수 (sangsu), or constants, and 계수 (gyesu), or coefficients. This method allows for a deeper understanding of how these seemingly mundane architectural elements are imbued with profound cosmic significance. The dialectical process involves presenting contrasting ideas and then synthesizing them to reveal a higher truth, ensuring that the audience gains a comprehensive and engaging insight into the subject matter. This method is crucial for conveying the intricate connections between everyday life and the vast principles of the universe, encouraging a holistic understanding rather than a fragmented one.

3. The Esoteric Wisdom of the Entrance and Its Implications
   The 현관 (hyeongan), or entrance, holds significant esoteric wisdom, often misunderstood in modern practices. Historically, the term 관 (gwan), meaning “gate” or “barrier,” also implies a connection to darkness or obscurity. Therefore, the entrance should ideally be kept dim. Placing mirrors or bright lights in the entrance is considered detrimental, as it is believed to expel good fortune and invite negative entities. For example, a mirror at the entrance could reflect a person entering, potentially exposing the interior of the home and its occupants to outsiders, leading to unforeseen dangers. Such practices are thought to bring ruin to a household. The character 관 (gwan) can also refer to a “bolt” or “bar,” further emphasizing its role as a boundary or a point of connection with the unknown. Understanding this ancient wisdom is crucial for maintaining the harmony and well-being of a home, as it highlights the subtle yet powerful influence of architectural design on spiritual and physical environments.

4. Harmonizing Living Spaces with Cosmic Energies
   The arrangement of living spaces, particularly bedrooms, significantly impacts well-being, aligning with cosmic energies. For instance, the main bedroom, often occupied by the couple, should ideally be the smallest room in the house. This is because a smaller room concentrates 기 (gi), or vital energy, whereas a larger room tends to dissipate it. This principle suggests that spiritual practices like prayer are more effective in smaller, more secluded spaces, such as a small room or even a closet, where mental focus is less scattered. Conversely, larger rooms, if not utilized properly, can lead to a dispersion of energy, hindering spiritual and mental clarity. The direction of sleep is also critical; one’s head should ideally face north to avoid insomnia and promote restful sleep, as facing south is associated with the element of 화 (hwa), or fire, which can disrupt sleep. These principles extend to the allocation of rooms: children should occupy rooms at the front of the house, while adults should reside in smaller, rear-facing rooms. Neglecting these arrangements, such as leaving prime rooms empty or using them for storage, is seen as a path to misfortune.

5. The Flawed Design of Modern Housing and Societal Decline
   Modern housing policies, particularly the design of apartments, are fundamentally flawed and contribute to societal decline. These designs often disregard ancient wisdom regarding the optimal flow of energy and human well-being. For example, placing bathrooms in the most auspicious locations, while relegating residents to less favorable areas, disrupts the natural balance of a home. Such architectural choices are seen as acts of destruction, leading to conflict, divorce, and general unhappiness within families. The current housing model, characterized by large, often empty apartments, is predicted to lead to a future where single individuals inhabit vast spaces before eventually moving to nursing homes, leaving cities desolate, much like the abandoned elementary schools in rural areas. This trend is exacerbated by declining birth rates and a shift in financial institutions’ lending practices, as banks foresee a future where real estate values plummet. The emphasis on material possessions and poorly designed living spaces is viewed as a primary cause of national decline, leading to a future where foreign populations may eventually dominate urban centers.

6. The Cosmic Dance of Luo Shu and He Tu
   The universe operates through intricate patterns, exemplified by the 낙서 (Luo Shu) and 하도 (He Tu), ancient diagrams representing cosmic order. 낙서 (Luo Shu), associated with masculine energy and heaven, depicts the interaction of the five elements—Water, Fire, Wood, Metal, and Earth—in a cycle of mutual destruction, or 상극 (sangguk). Starting with Water (1, 6), it moves counter-clockwise to Fire (2, 7), then Metal (4, 9), Wood (3, 8), and finally Earth (5) at the center. This sequence illustrates a dynamic balance where each element overcomes another: Water extinguishes Fire (수극화 (suguk-hwa)), Fire melts Metal (화극금 (hwageuk-geum)), Metal cuts Wood (금극목 (geumgeuk-mok)), Wood penetrates Earth (목극토 (mokgeuk-to)), and Earth absorbs Water (토극수 (toguk-su)). This constant interplay of opposing forces maintains cosmic equilibrium.

7. The Generative Cycle of He Tu and the Essence of Tai Chi
   In contrast to 낙서 (Luo Shu), 하도 (He Tu) represents feminine energy and the earth, illustrating a cycle of mutual generation, or 상생 (sangsaeng). This diagram, also attributed to Fuxi, is believed to have originated from observations of a turtle’s back, symbolizing a divine revelation. 하도 (He Tu) begins with Water (1, 6) and moves clockwise, generating Wood (3, 8), then Fire (2, 7), Earth (5, 10), and finally Metal (4, 9), which in turn generates Water. This cycle demonstrates how each element nurtures the next: Water nourishes Wood (수생목 (susaeng-mok)), Wood fuels Fire (목생화 (moksaeng-hwa)), Fire creates Earth (화생토 (hwasaeng-to)), Earth produces Metal (토생금 (tosaeng-geum)), and Metal collects Water (금생수 (geumsaeng-su)). Together, 낙서 (Luo Shu) and 하도 (He Tu) form the 태극 (Taegeuk), the ultimate symbol of cosmic balance and the interplay of yin and yang, representing the fundamental forces that govern the universe.

8. The Three Extremes and the Cosmic Framework of Cheonbugyeong
   The 천부경 (Cheonbugyeong), an ancient scripture, elucidates the concept of the 삼극 (samgeuk), or Three Extremes: 천극 (Cheongeuk) (Heaven Extreme), 지극 (Jigeuk) (Earthly Extreme), and 인극 (Ingeuk) (Human Extreme). The 태극 (Taegeuk) symbol, often seen on the Korean flag, represents the 지극 (Jigeuk), signifying the earthly realm. Surrounding this earthly extreme are the 궤 (gwe), or trigrams, such as 건 (geon), 곤 (gon), 감 (gam), and 리 (ri), which are derived from the principles of 하도 (He Tu) and 낙서 (Luo Shu). These trigrams, in conjunction with the 태극 (Taegeuk), dynamically influence the earth, governing phenomena like weather patterns. The 천극 (Cheongeuk) is associated with the ultimate Heaven principle, while the 인극 (Ingeuk) is referred to as the 황극 (Hwanggeuk), or Imperial Extreme, representing the human realm’s connection to the divine. These three extremes, as described in the 천부경 (Cheonbugyeong), provide a comprehensive framework for understanding the universe’s creation and operation, with 하도 (He Tu) and 낙서 (Luo Shu) serving as the foundational principles that animate this cosmic structure.

9. The Misguided Evolution of Donghak Thought: From Si Cheonju to Innaecheon
   The original philosophy of 동학 (Donghak), founded by Choe Je-u, was rooted in 시천주 (Si Cheonju), meaning “serving the Heaven Master.” This principle emphasized the worship of a singular, absolute divine being in heaven. However, as 동학 (Donghak) evolved into 천도교 (Cheondogyo), a critical shift occurred: 시천주 (Si Cheonju) was replaced by 인내천 (Innaecheon), meaning “man is heaven.” This transformation, while seemingly empowering, led to a profound spiritual misdirection. By asserting that every individual is divine, it effectively brought heaven down to earth, fostering a sense of self-importance and undermining the concept of a transcendent absolute. This shift mirrored certain Buddhist influences, where all beings are considered potential Buddhas, blurring the distinction between the human and the divine. this change weakened the spiritual foundation, leading to a society where individuals claim divinity without recognizing the true, absolute creator. This deviation from 시천주 (Si Cheonju) is seen as a fundamental error that diluted the original spiritual power and clarity of 동학 (Donghak).

10. The Distinction Between Jungyong and Jungdo: Paths to Wisdom
    The concepts of 중용 (Jungyong) and 중도 (Jungdo), often conflated, represent distinct philosophical paths. 중용 (Jungyong), associated with Confucianism, emphasizes adherence to 인의예지 (in-ui-ye-ji)—benevolence, righteousness, propriety, and wisdom. It is a path of human morality, focusing on fulfilling one’s duties and maintaining balance in human affairs. In this framework, truth is distinct from falsehood, and good is separate from evil. Happiness and unhappiness are perceived as direct consequences of one’s actions and adherence to these virtues.

In contrast, 중도 (Jungdo), or the Middle Way, transcends these dualities. It is a path that views seemingly opposing concepts—such as truth and falsehood, good and evil, beauty and ugliness, happiness and unhappiness—as ultimately one. This perspective suggests that human beings are not inherently divine but are capable of becoming divine or remaining human. The essence of 중도 (Jungdo) lies in recognizing the unity of all phenomena, moving beyond conventional judgments of duality.

11. The Path of Mission: Transcending Happiness and Unhappiness
    From the perspective of 중도 (Jungdo), the concepts of happiness and unhappiness cease to exist as separate entities; instead, life is viewed as a 사명 (samyeong), or mission. This means that an individual’s purpose is to fulfill their inherent mission, rather than to pursue personal happiness or avoid suffering. Great historical figures, such as Ahn Jung-geun or Siddhartha Gautama (Buddha), exemplify this principle. When asked about their happiness or unhappiness, they would assert that their lives were dedicated to a higher calling—a mission for humanity or the propagation of truth. For them, personal comfort or emotional states were secondary, even irrelevant, to the profound duty they felt.

This perspective elevates human existence beyond the mundane pursuit of pleasure or avoidance of pain. It suggests that true fulfillment comes from dedicating oneself to a purpose that transcends individual desires. Such individuals do not seek happiness; they embody their mission, understanding that their actions contribute to a greater cosmic design. This profound sense of 사명 (samyeong) allows them to transcend the ordinary human experience of joy and sorrow, living a life of unwavering purpose.

12. The Unity of Opposites: Eight Truths and Eight Winds
    The philosophy of 중도 (Jungdo) embraces the unity of opposites, encapsulated in the 팔진 (paljin), or Eight Truths, and the 팔풍 (palpung), or Eight Winds. The 팔진 (paljin) asserts that concepts like truth and falsehood (진위 (jinwi)), good and evil (선악 (seonak)), beauty and ugliness (미추 (michu)), and love and hatred (애증 (aejeung)) are fundamentally one. This means that from a higher perspective, these dualities are merely different facets of a single reality.

Similarly, the 팔풍 (palpung), or Eight Winds, emphasizes the unity of gain and loss (득실 (deuksil)), existence and non-existence (유무 (yumu)), and praise and criticism (찬난 (channan)). This perspective suggests that receiving praise or criticism, gaining or losing, are all part of the same experience. For instance, one who praises you is considered an enemy (도오선자 시오적 (do-o-seonja si-o-jeok)), as excessive praise can lead to complacency. Conversely, one who criticizes you is a teacher (도오악자 시오사 (do-o-akja si-o-sa)), as criticism offers opportunities for growth and self-reflection. This profound understanding encourages individuals to embrace all experiences, recognizing their inherent value in the journey of self-realization.

13. The Impermanence of Life and the Eternal Soul
    The human experience is characterized by the impermanence of the physical body and the eternal nature of the soul. While the physical body, composed of 지수화풍 (jisu-hwa-pung) (earth, water, fire, wind) and 공식 (gongsik) (space and consciousness), has a finite lifespan, the human soul is eternal. This is because the soul, unlike the physical body, is without mass or form, making it immune to the constraints of time and decay. The physical body is a temporary vessel, subject to the cycles of birth, growth, and death, much like all material phenomena. However, the soul, being non-material, transcends these limitations, existing perpetually. This distinction highlights a fundamental aspect of human existence: the temporary nature of our physical form versus the everlasting essence of our spiritual being. Understanding this duality encourages a focus on spiritual development and the recognition of our eternal nature, rather than solely on the transient aspects of physical life.

14. The Six Elements of Existence: Body, Mind, and Spirit
    Human existence is intricately woven from six fundamental elements, encompassing both the visible and invisible realms. The physical body, or 육체 (yukche), is composed of 지수화풍공식 (jisu-hwa-pung-gongsik): earth, water, fire, wind, space, and consciousness. These elements are interdependent; for instance, earth cannot thrive without water, water cannot exist without fire, fire needs wind to burn, and wind requires space to move. Space, in turn, is connected to consciousness. This physical 육체 (yukche) is the tangible aspect of our being.

Beyond the physical, there are invisible components that sustain life. These include 심 (sim) (mind), 성 (seong) (nature/character), 감 (gam) (feeling/sensation), 기 (gi) (vital energy), 명 (myeong) (life/destiny), and 식 (sik) (breath/respiration). These elements are interconnected, forming a dynamic system that supports life. For example, the mind originates from one’s nature, which in turn arises from feelings. Life itself is sustained by vital energy and breath. This holistic view emphasizes that human existence is a complex interplay of both material and immaterial forces, all working in concert to maintain life and consciousness.

15. The Three Practices for Spiritual Cultivation: Jiham, Josik, Geumchok
    Ancient wisdom, particularly from the 천부경 (Cheonbugyeong) and the 대장경 (Daejanggyeong), prescribes three essential practices for spiritual cultivation: 지감 (Jigam), 조식 (Josik), and 금촉 (Geumchok).

지감 (Jigam) means “to cease excessive sensation.” It advises against being overly consumed by sensory experiences and emotions. This practice encourages mindfulness and detachment from the constant influx of external stimuli, allowing one to achieve inner peace and clarity. It is about controlling one’s reactions to feelings and perceptions, preventing them from dominating the mind.

조식 (Josik) translates to “regulating the breath.” This practice emphasizes the importance of deep, even breathing, similar to meditation techniques found in various spiritual traditions. By consciously controlling the breath, one can calm the mind, enhance vital energy, and facilitate a deeper connection with the self. It is believed that the soul enters and exits the body through the breath, making its regulation crucial for spiritual well-being.

금촉 (Geumchok) means “to refrain from harmful contact.” This practice warns against engaging in activities or substances that lead to addiction or negative consequences, such as excessive alcohol, tobacco, drugs, or even unhealthy relationships. It highlights the addictive nature of sensory contact and the importance of self-control to avoid becoming a “ruined person.” These three practices collectively form a comprehensive path to spiritual enlightenment, promoting balance, self-awareness, and detachment from worldly attachments.

16. The Eye of the Typhoon: The Formless Power of Life
    Life, or 명 (myeong), is likened to the eye of a typhoon: a powerful, central force that is itself formless and empty. Just as the eye of a typhoon is a calm, clear center surrounded by immense rotational energy, life itself is an intangible essence that orchestrates the complex interplay of various energies. If the eye of the typhoon were filled, the storm would cease to rotate. Similarly, the formless nature of life allows it to be the dynamic core around which all other elements revolve. This concept suggests that true power resides not in tangible form but in the void, the empty space that enables all movement and existence. The surrounding elements—mind, energy, breath, and physical sensations—are what give life its dynamic expression, but the core itself remains an unmanifested, yet supremely potent, force. This understanding underscores the profound mystery and inherent power of life’s formless essence.

17. The Legacy of Huh Hwang-ok and the Global Lineage of Huh Kyung-young
    The lineage of Huh Kyung-young is deeply connected to the historical figure of 허황옥 (Huh Hwang-ok), a princess from Ayodhya, India, who traveled to the ancient Korean kingdom of Gaya in 52 CE. This connection signifies a unique blend of global heritage. 허황옥 (Huh Hwang-ok)‘s ancestry traces back to the 아리아족 (Aria-jok), a people formed from the intermarriage of Greek soldiers, followers of Alexander the Great, and Indian women. This lineage, therefore, incorporates European, Indian, and eventually, through her marriage to King Suro of Gaya, Korean heritage.

This diverse ancestry is presented as a foundational element for Huh Kyung-young’s universal mission. His claim to have roots in Europe, India, China, and Korea positions him as a figure capable of unifying the world. This narrative is supported by historical accounts, including a book published by Chosun Ilbo, which details the 허황옥 (Huh Hwang-ok) lineage and predicts the emergence of a “light of the East” from this mixed heritage. This rich, multicultural background is seen as a testament to his destiny to lead global unification, transcending national and ethnic boundaries.

18. The Miraculous Journey and Divine Signs of Huh Hwang-ok
    The arrival of 허황옥 (Huh Hwang-ok) in Gaya was marked by miraculous events and divine guidance. King Suro, then 19 years old and unmarried, received a Heaven voice instructing him to find his queen on Jeju Island, stating that she was sent by heaven. Simultaneously, 허황옥 (Huh Hwang-ok) also received a divine message, prompting her journey from Ayodhya. Her voyage across the sea was facilitated by a mystical 파사탑 (Pasatap), or “wave-killing pagoda,” a stone tower placed on her ship. This tower, described as twice the height of a person and made of a unique blue stone not found in Korea, was believed to calm the waves, ensuring a safe passage through turbulent waters. The 파사탑 (Pasatap), which appears naturally formed without chisel marks, is still preserved today at 허황옥 (Huh Hwang-ok)‘s tomb as a cultural heritage, serving as a tangible testament to her extraordinary journey. This miraculous voyage underscores the divine nature of her arrival and her destined role in Korean history.

19. The Symbol of Two Fish and the Universal Connection
    The legacy of 허황옥 (Huh Hwang-ok) is further distinguished by the symbol of two fish, which adorned all her artifacts and possessions. This distinctive motif, found on items from her journey and at her tomb, serves as a unique identifier of her heritage. Intriguingly, this symbol resonates with the 이어 (i-eo), or “two fish,” associated with the miracles of Jesus, particularly the feeding of the five thousand with five loaves and two fish. This parallel suggests a deeper, universal connection between seemingly disparate historical and spiritual narratives.

For Huh Kyung-young, this shared symbol is not a mere coincidence but a profound indicator of his own universal mission and lineage. It implies that the spiritual currents flowing through 허황옥 (Huh Hwang-ok)‘s history are part of a larger, interconnected cosmic design that culminates in his own role. The presence of the two fish symbol across different cultures and spiritual traditions highlights a common thread of divine intervention and a shared heritage that transcends geographical and temporal boundaries, reinforcing the idea of a unified global destiny.

Meeting Minutes: The Truth of the Great Gate Constant and the Coefficient of the Entrance

Ⅰ. Meeting Overview

Category	Details
Date	July 4, 2015
Topic	The Truth of the Great Gate Constant and the Coefficient of the Entrance
Speaker	Huh Kyung-young
Key Concepts	Infinite Truth, Gate Constant (大門 象数), Entrance Coefficient (玄關 計数), Hadu (河圖), Nakseo (洛書), Three Extremes (三極), Heaven, Earth, Human Extremes (天極, 地極, 人極), Taeguk (太極), Hwanggeuk (皇極), Cheonbugyeong (天符經), Eight Truths (八眞), Eight Winds (八風), Geogam (至感), Josik (調息), Geumchok (禁觸), Mission (使命), Post-Religious Era (脫宗敎時代), Huh Hwang-ok (許皇玉)

Ⅱ. Meeting Discussion

• Introduction to Infinite Truth

  • He’s lectures are not mere opinions but infinite truth, boundless and unable to be contained.
  • This truth expands one’s character and dignity, not just their personal views.
  • Personal opinions are expressed in contexts like apartment representative elections, while political views are for presidential candidates.
  • For esteemed figures like the speaker, their insights are referred to as “고견” (noble opinions).
  • The way one is introduced significantly impacts their reception, as seen with figures like Hitler and his introducer, Goebbels.
  • Politicians often use broadcasters for introductions due to their eloquent speaking skills.
  • He’s lectures incorporate dialectics to maintain audience engagement, unlike typical political or academic speeches.

• Gate Constant and Entrance Coefficient

  • The discussion will delve into the Gate Constant and Entrance Coefficient using numerical and symbolic interpretations.
  • The term “현관” (entrance) is related to “빗장 관” (關), signifying a dark barrier.
  • Mirrors in the entrance are discouraged as they can reflect private scenes, potentially leading to danger and misfortune for the household.
  • To block reflections, a large screen or curtain should be used.
  • The layout of a house, particularly the placement of bedrooms, significantly impacts well-being.
  • Sleeping with one’s head facing south can cause insomnia due to the proximity of “fire” energy, while facing north promotes sleep.
  • Smaller rooms are better for couples as they concentrate “qi” (energy), while larger rooms disperse it.
  • He criticizes current housing policies for failing to consider these principles, leading to family conflicts and societal issues.
  • He predicts that many apartments will eventually become vacant, similar to Japan, due to demographic changes and a decline in real estate value.
  • The decline in birth rates and the aging population will lead to empty schools and a shrinking workforce, with foreign populations potentially filling the void.
  • The current housing design is seen as a primary cause of these societal problems.

• Nakseo (洛書) and Hadu (河圖)

  • Nakseo represents masculine energy (Yang, male, heaven) and follows a counter-clockwise progression of elements: Water (1,6), Fire (2,7), Metal (4,9), Wood (3,8), with Earth (5) at the center.
  • The elemental interactions in Nakseo are characterized by “克” (conquest): Water conquers Fire, Fire conquers Metal, Metal conquers Wood, Wood conquers Earth, and Earth conquers Water.
  • Hadu represents feminine energy (Yin, female, earth) and follows a clockwise progression of elements: Water (1,6), Wood (3,8), Fire (2,7), Metal (4,9), with Earth (5,10) at the center.
  • The elemental interactions in Hadu are characterized by “生” (generation): Water generates Wood, Wood generates Fire, Fire generates Earth, Earth generates Metal, and Metal generates Water.
  • These two diagrams, Nakseo and Hadu, form the basis of the Taeguk (太極) symbol.

• Three Extremes (三極) and Cheonbugyeong (天符經)

  • The Cheonbugyeong, an ancient text, describes the “Three Extremes”: Heaven (天極), Earth (地極), and Human (人極).
  • The Taeguk symbol is associated with the Earth Extreme (地極), while the Hwanggeuk (皇極) is associated with the Human Extreme (人極).
  • Nakseo and Hadu play a role in the “궤” (trigram) functions that govern the movement of the Earth.
  • Natural phenomena like drought are attributed to imbalances in these cosmic energies.
  • He suggests that current societal unrest is a “용트림” (dragon’s writhing), a prelude to his emergence.
  • The Cheonbugyeong, dating back 10,000 years, is considered the origin of various civilizations and religious texts, including the Tripitaka and the Bible.

• Critique of Religious Evolution

  • He criticizes the shift in Donghak (Eastern Learning) philosophy from “시천주” (serving the Heaven Lord) to “인내천” (man is heaven).
  • This change, influenced by Buddhist ideas of universal Buddhahood, led to a loss of reverence for a transcendent God and an overemphasis on human self-importance.
  • Christianity, by maintaining the concept of a distinct God, has thrived.
  • the concept of “인내천” and “중도” (middle way) in Buddhism, which equates good and evil, beauty and ugliness, happiness and misfortune, differs from Confucius’s “중용” (doctrine of the mean), which emphasizes human morality and discernment.
  • “중도” is defined as living with a “사명” (mission), transcending happiness and misfortune, as exemplified by historical figures like Ahn Jung-geun and Siddhartha Gautama.
  • “중용” involves experiencing happiness and misfortune, while “중도” transcends them.
  • All humans are inherently “죄인” (sinners), and true liberation comes from living with a sense of mission.
  • He also criticizes the adoption of Western religious concepts, arguing that Koreans had their own concept of “하늘님” (Heaven Lord) before the introduction of Christianity.
  • The current era is a “탈종교시대” (post-religious era), where traditional religions are declining, and people are seeking direct spiritual connection.
  • He cites the historical example of Martin Luther’s Reformation, which challenged the Catholic Church’s intermediary role and led to the rise of Protestantism.
  • God desires a direct relationship with humanity, without intermediaries.

• The Eight Truths (八眞) and Eight Winds (八風)

  • The Eight Truths encompass: True/False (眞僞), Good/Evil (善惡), Beautiful/Ugly (美醜), and Love/Hate (愛憎).
  • The Eight Winds encompass: Gain/Loss (得失), Existence/Non-existence (有無), Praise/Blame (讚難), and Happiness/Misfortune (幸不).
  • These concepts are interconnected, and a wise person views them as unified.
  • those who praise him are his enemies, while those who criticize him are his teachers.
  • figures like Kim Gu and Shin Ik-hee, who enjoyed universal support, were assassinated because they lacked opposition, which is necessary for balance.
  • He advocates for erecting statues of Presidents Syngman Rhee and Park Chung-hee in Gwanghwamun, recognizing their historical contributions and integrity.
  • These leaders lived with a strong sense of mission, transcending personal happiness or misfortune.
  • He criticizes modern education for focusing on happiness and misfortune rather than instilling a sense of mission in young people.
  • He believes that a great leader inspires a sense of mission in the entire nation.

• The Human Body and the Universe

  • The human “명” (life/destiny) is at the center, surrounded by eight causal factors.
  • The invisible aspects are “기” (energy), “명” (life), and “식” (breath).
  • The visible aspects are “신” (body), “정” (essence/semen), and “촉” (touch/contact).
  • The 21st century is the “촉의 시대” (era of touch/contact), where ownership is less important than access and experience (e.g., renting instead of buying).
  • Contact (촉) is essential for generating energy (정력) from food and for procreation.
  • The mind (심) originates from nature (성), which comes from feeling (감).
  • Life (명) is sustained by the interplay of mind, nature, feeling, energy, life, breath, body, essence, and touch.
  • The “명” (life) is like the eye of a typhoon, empty yet powerful, driving the surrounding energies.
  • Invisible elements like “기” (energy) and the human soul have no mass and are eternal, unlike visible, material things.
  • The human body is composed of six elements: Earth (地), Water (水), Fire (火), Wind (風), Space (空), and Consciousness (識).
  • These six elements, in their visible and invisible forms, represent the Yin and Yang that generate all things in the universe.
  • The Cheonbugyeong’s principles of “지감” (stopping sensations), “조식” (regulating breath), and “금촉” (restraining contact) are crucial for spiritual development.
  • These practices are analogous to the “중도” and “중용” philosophies found in the Tripitaka.

• The Speaker’s Heritage and Mission

  • He claims a unique lineage, tracing his ancestry through Huh Hwang-ok, an Indian princess who married King Suro of Gaya.
  • This lineage, he asserts, connects him to European (Greek), Indian, Chinese, and Korean cultures, making him uniquely positioned to unite the world.
  • Huh Hwang-ok’s journey from Ayodhya to Gaya, guided by a divine voice, is documented in historical texts.
  • She brought with her a “파사탑” (Pasa Pagoda), a mysterious stone pagoda that calmed the waves, and her artifacts bore fish motifs, similar to symbols associated with Jesus.
  • He’s physical features (large eyes, prominent nose) are attributed to this mixed heritage.
  • He believes his mission is to instill a sense of purpose in young people and lead the nation away from its current path of decline.

Ⅲ. Action Items

• Review and internalize the principles of “지감” (stopping sensations), “조식” (regulating breath), and “금촉” (restraining contact) for personal spiritual development.
• Reflect on the concept of “사명” (mission) as a guiding principle for life, transcending personal happiness or misfortune.
• Consider the implications of the “탈종교시대” (post-religious era) and the shift towards direct spiritual connection.
• Examine personal biases regarding “가업” (family business), “가문” (family lineage), and “가산” (family wealth) in career choices and societal values.
• Advocate for housing policies that prioritize well-being and consider traditional principles of energy flow and room placement.

대문 상수 (大門 象数): Cosmic Gate Constant

The fundamental, unchanging numerical principles governing the universe, often associated with the external, visible aspects of existence.
Synonyms: Universal Archetype, Cosmic Principle, Macrocosmic Constant

현관 계수 (玄關 計数): Threshold Coefficient
The calculated, often hidden, numerical values associated with the entrance or inner workings of a system, representing the subtle influences and internal dynamics.
Synonyms: Esoteric Index, Inner Chamber Metric, Microcosmic Factor

무한 (无恨): Infinite Truth
A truth without limits or boundaries, transcending all human understanding and conventional frameworks.
Synonyms: Boundless Reality, Ultimate Verity, Unrestricted Principle

진리 (眞理): Absolute Truth
The ultimate, unchangeable reality that is not subject to human opinion or limited perspective.
Synonyms: Fundamental Reality, Ultimate Truth, Eternal Verity

소견 (所見): Limited Perspective
An individual’s personal opinion or viewpoint, often constrained by their experiences and understanding, in contrast to universal truth.
Synonyms: Personal Opinion, Subjective View, Individual Insight

정견 (政見): Political Stance
A formal political opinion or platform presented by a candidate or party, representing a more structured and public viewpoint than a mere personal opinion.
Synonyms: Political Platform, Policy Statement, Official Viewpoint

고견 (高見): Profound Insight
A highly esteemed and wise opinion, often from a respected figure, implying deep understanding and elevated perspective.
Synonyms: Elevated Wisdom, Sagacious View, Distinguished Opinion

변증법 (辨證法): Dialectical Method
A method of reasoning and discourse that involves the presentation of opposing ideas to arrive at a higher truth, often used to make complex topics engaging.
Synonyms: Socratic Method, Argumentative Reasoning, Dynamic Inquiry

관 (關): Barrier/Connection
Refers to a “gate” or “barrier,” but also implies “connection” or “relation,” highlighting its dual nature as both an obstruction and a link. In the context of a “hyun-gwan” (entrance), it suggests a hidden or dark barrier.
Synonyms: Gateway, Junction, Interconnection

화 (火): Fire Element
One of the five elements (Wu Xing), representing energy, passion, and often conflict or misfortune when out of balance, especially in relation to sleeping arrangements.
Synonyms: Fiery Energy, Combustive Force, Yang Principle

수 (水): Water Element
One of the five elements (Wu Xing), representing fluidity, wisdom, and often associated with the head and proper alignment for rest.
Synonyms: Aqueous Principle, Fluidity, Yin Principle

낙서 (洛書): Lo Shu Square
A magical square from ancient Chinese numerology, representing the cosmic order and used in various divination and philosophical systems, often associated with male energy (Yang).
Synonyms: Luo River Diagram, Cosmic Grid, Yang Diagram

하도 (河圖): River Map
An ancient Chinese cosmological diagram, representing the fundamental patterns of the universe and the interplay of Yin and Yang, often associated with female energy (Yin).
Synonyms: Yellow River Diagram, Primordial Chart, Yin Diagram

수극화 (水克火): Water Conquers Fire
A principle from the Five Elements theory, where water is seen as overcoming fire, representing a cycle of control or destruction.
Synonyms: Water Overcoming Fire, Elemental Control (Water-Fire), Destructive Cycle (Water)

화극금 (火克金): Fire Conquers Metal
A principle from the Five Elements theory, where fire is seen as overcoming metal.
Synonyms: Fire Overcoming Metal, Elemental Control (Fire-Metal), Destructive Cycle (Fire)

금극목 (金克木): Metal Conquers Wood
A principle from the Five Elements theory, where metal is seen as overcoming wood.
Synonyms: Metal Overcoming Wood, Elemental Control (Metal-Wood), Destructive Cycle (Metal)

목극토 (木克土): Wood Conquers Earth
A principle from the Five Elements theory, where wood is seen as overcoming earth.
Synonyms: Wood Overcoming Earth, Elemental Control (Wood-Earth), Destructive Cycle (Wood)

토극수 (土克水): Earth Conquers Water
A principle from the Five Elements theory, where earth is seen as overcoming water.
Synonyms: Earth Overcoming Water, Elemental Control (Earth-Water), Destructive Cycle (Earth)

수생목 (水生木): Water Generates Wood
A principle from the Five Elements theory, where water is seen as nourishing and producing wood, representing a cycle of generation or creation.
Synonyms: Water Nurturing Wood, Elemental Generation (Water-Wood), Creative Cycle (Water)

목생화 (木生火): Wood Generates Fire
A principle from the Five Elements theory, where wood is seen as fueling and producing fire.
Synonyms: Wood Fueling Fire, Elemental Generation (Wood-Fire), Creative Cycle (Wood)

화생토 (火生土): Fire Generates Earth
A principle from the Five Elements theory, where fire is seen as producing ash, which becomes earth.
Synonyms: Fire Producing Earth, Elemental Generation (Fire-Earth), Creative Cycle (Fire)

토생금 (土生金): Earth Generates Metal
A principle from the Five Elements theory, where earth is seen as producing metal (minerals).
Synonyms: Earth Yielding Metal, Elemental Generation (Earth-Metal), Creative Cycle (Earth)

금생수 (金生水): Metal Generates Water
A principle from the Five Elements theory, where metal is seen as producing water (condensation, or the sound of metal resonating like water).
Synonyms: Metal Producing Water, Elemental Generation (Metal-Water), Creative Cycle (Metal)

천극 (天極): Celestial Apex
The highest principle or ultimate reality associated with the heavens, representing the divine or cosmic origin.
Synonyms: Heaven Extreme, Divine Principle, Cosmic Origin

지극 (地極): Terrestrial Zenith
The principle or reality associated with the earth, representing the material world and the foundation of existence. Often equated with Taegeuk (太極).
Synonyms: Earthly Extreme, Material Foundation, Terrestrial Principle

인극 (人極): Human Pinnacle
The principle or reality associated with humanity, representing the human experience and potential. Often equated with Hwanggeuk (皇極).
Synonyms: Human Extreme, Anthropocentric Principle, Apex of Humanity

태극 (太極): Supreme Ultimate
A fundamental concept in East Asian philosophy, representing the primordial undifferentiated unity from which all existence arises, often depicted as the Yin-Yang symbol. In this context, it is specifically linked to the “Terrestrial Zenith” (地極).
Synonyms: Great Ultimate, Grand Terminus, Primordial Unity

황극 (皇極): Imperial Ultimate
A philosophical concept representing the ultimate standard or principle for human governance and morality, often associated with the “Human Pinnacle” (人極).
Synonyms: Sovereign Standard, Royal Apex, Human Governance Principle

시천주 (侍天主): Serve the Heaven Lord
A core tenet of Donghak (Eastern Learning), emphasizing the reverence and service to the divine being within oneself and in the heavens.
Synonyms: Reverence for the Divine, Upholding the Heaven Master, Divine Service

조화 (造化): Cosmic Transformation
The creative and transformative power of the universe, often associated with the divine will or natural processes.
Synonyms: Divine Creation, Universal Metamorphosis, Natural Order

영세불망 만사지 (永世不忘 萬事知): Eternal Remembrance of All Knowledge
The idea of never forgetting all things, implying a comprehensive understanding and eternal wisdom.
Synonyms: Everlasting Omniscience, Perpetual Awareness, Universal Cognition

인내천 (人乃天): Man is Heaven
A central doctrine of Cheondogyo (Heaven Way), asserting the inherent divinity and equality of all human beings, often interpreted as humans becoming divine themselves.
Synonyms: Human Divinity, Immanent Heaven, Anthropocentric Divinity

중도 (中道): Middle Way (Buddhist Concept)
In Buddhism, the path of moderation between extremes, avoiding both excessive indulgence and severe asceticism. Here, it is interpreted as transcending dualities like good/evil, happiness/unhappiness, and focusing on one’s mission.
Synonyms: Path of Moderation, Non-Dualistic Path, Transcendent Path

중용 (中庸): Doctrine of the Mean (Confucian Concept)
In Confucianism, the principle of maintaining balance and harmony, acting in accordance with moral virtues like benevolence, righteousness, propriety, and wisdom. Here, it is contrasted with “Middle Way” as being concerned with maintaining balance within dualities.
Synonyms: Golden Mean, Balanced Conduct, Ethical Harmony

인의예지 (仁義禮智): Benevolence, Righteousness, Propriety, Wisdom
The four cardinal virtues in Confucianism, representing the fundamental moral principles for human conduct.
Synonyms: Four Virtues, Confucian Morals, Ethical Principles

팔진 (八眞): Eight Truths
A set of eight fundamental dualities or concepts that are seen as ultimately unified or transcended in the “Middle Way” perspective. These include true/false, good/evil, beautiful/ugly, love/hate.
Synonyms: Eight Realities, Octad of Principles, Fundamental Dualities

진위 (眞僞): True and False
The duality of truth and falsehood, which the “Middle Way” perspective views as ultimately unified.
Synonyms: Authenticity and Falsity, Reality and Illusion, Veracity and Deception

선악 (善惡): Good and Evil
The duality of moral good and evil, which the “Middle Way” perspective views as ultimately unified.
Synonyms: Morality and Immorality, Virtue and Vice, Right and Wrong

미추 (美醜): Beautiful and Ugly
The duality of beauty and ugliness, which the “Middle Way” perspective views as ultimately unified.
Synonyms: Aesthetic and Unaesthetic, Attractiveness and Repulsion, Grace and Deformity

행불 (幸不): Happiness and Unhappiness
The duality of happiness and misfortune, which the “Middle Way” perspective views as ultimately unified, transcended by a sense of mission.
Synonyms: Fortune and Misfortune, Joy and Sorrow, Well-being and Adversity

사명 (使命): Divine Mission
A profound sense of purpose or calling, often divinely inspired, that transcends personal happiness or suffering.
Synonyms: Life’s Purpose, Sacred Calling, Ultimate Vocation

죄 (罪): Sin/Transgression
A moral or spiritual offense, often implying a deviation from divine or ethical standards.
Synonyms: Guilt, Offense, Wrongdoing

팔풍 (八風): Eight Winds
A Buddhist concept referring to the eight worldly conditions that can sway human beings: gain and loss, honor and dishonor, praise and blame, pleasure and pain. The “Middle Way” seeks to remain unmoved by these.
Synonyms: Eight Worldly Concerns, Octad of Influences, Mundane Attachments

득실 (得失): Gain and Loss
The duality of acquiring and losing, which the “Middle Way” perspective views as ultimately unified.
Synonyms: Profit and Deficit, Acquisition and Deprivation, Advantage and Disadvantage

유무 (有無): Existence and Non-existence
The duality of having and not having, or being and not being, which the “Middle Way” perspective views as ultimately unified.
Synonyms: Presence and Absence, Possession and Lack, Being and Non-being

찬난 (讚難): Praise and Blame
The duality of receiving praise and criticism, which the “Middle Way” perspective views as ultimately unified, seeing both as opportunities for growth.
Synonyms: Acclaim and Censure, Commendation and Reproach, Approval and Disapproval

애증 (愛憎): Love and Hate
The duality of affection and animosity, which the “Middle Way” perspective views as ultimately unified.
Synonyms: Affection and Animosity, Liking and Disliking, Attachment and Aversion

도오선자 시오적 (道吾善者 是吾賊): He who praises my goodness is my enemy.
A philosophical maxim suggesting that excessive praise can lead to complacency or blind spots, thus acting as a hindrance.
Synonyms: Flattery is Treachery, Praise as a Foe, The Praiser as Adversary

도오악자 시오사 (道吾惡者 是吾師): He who points out my faults is my teacher.
A philosophical maxim emphasizing the value of criticism and those who offer it for personal growth and self-improvement.
Synonyms: Criticism as Guidance, The Critic as Mentor, Fault-finder as Instructor

탈종교시대 (脫宗敎時代): Post-Religious Era
A period characterized by a decline in traditional religious adherence and the emergence of new spiritual or secular approaches to life, where individuals seek meaning beyond established religious institutions.
Synonyms: Secular Age, Spiritual but Not Religious Era, Beyond Organized Religion

명 (命): Life Force/Destiny
The central life force or essence of existence, often seen as the “eye of the typhoon” – formless yet powerful, sustained by various interconnected elements.
Synonyms: Vitality, Essence of Being, Cosmic Mandate

식 (息): Breath/Respiration
The act of breathing, representing the fundamental life-sustaining process and a key element in meditation and spiritual practice.
Synonyms: Respiration, Vital Breath, Life-giving Air

기 (氣): Life Energy
The vital life force or energy that animates all living things, often associated with breath and unseen forces.
Synonyms: Chi, Vital Force, Prana

정 (精): Essence/Vitality
The refined essence or vital energy, often associated with bodily fluids, reproductive energy, and the foundation of physical being.
Synonyms: Quintessence, Seminal Energy, Core Vitality

촉 (觸): Contact/Touch/Interaction
The act of physical or sensory contact, representing interaction and engagement with the world, and in the modern context, the shift from ownership to access (renting, sharing).
Synonyms: Sensation, Engagement, Interfacing

소유 (所有): Ownership/Possession
The state of having and holding something as one’s property, contrasted with the modern “contact” or “access” economy.
Synonyms: Property, Holding, Proprietorship

심 (心): Mind/Heart
The faculty of thought, emotion, and consciousness, often seen as originating from one’s nature or disposition.
Synonyms: Consciousness, Psyche, Inner Being

성 (性): Nature/Disposition
One’s inherent character, temperament, or fundamental nature, from which the mind and emotions arise.
Synonyms: Innate Quality, Temperament, Essential Character

감 (感): Feeling/Sensation
The faculty of perception, emotion, or intuition, serving as the origin of one’s nature and mind.
Synonyms: Perception, Intuition, Affect

지수화풍 (地水火風): Earth, Water, Fire, Wind
The four classical elements in various philosophical traditions, representing the fundamental components of the physical world.
Synonyms: Four Great Elements, Elemental Constituents, Cosmic Building Blocks

공 (空): Emptiness/Void
In Buddhist philosophy, the concept that all phenomena are devoid of inherent existence or self-nature. Here, it’s one of the six components of the body.
Synonyms: Shunyata, Vacuity, Non-substantiality

식 (識): Consciousness/Discernment
The faculty of awareness, recognition, and understanding, often seen as the sixth component of the body, alongside the five elements.
Synonyms: Cognition, Awareness, Perception

지감 (至感): Cease Sensations
A spiritual practice of calming or stopping excessive sensory input and emotional reactions, to achieve inner peace and clarity.
Synonyms: Still the Senses, Halt Perceptions, Transcend Feelings

조식 (調息): Regulate Breath
A spiritual practice of controlling and harmonizing one’s breathing, often used in meditation to achieve mental focus and inner balance.
Synonyms: Breath Control, Harmonize Respiration, Mindful Breathing

금촉 (禁觸): Prohibit Contact
A spiritual practice of avoiding harmful or distracting physical and sensory contacts, to prevent attachment and maintain purity.
Synonyms: Abstain from Harmful Contact, Restrain Sensual Engagement, Avoid Temptation

파사탑 (波死塔): Wave-Quelling Pagoda
A mythical or sacred stone pagoda believed to have the power to calm ocean waves, symbolizing divine protection and safe passage.
Synonyms: Storm-Calming Stupa, Ocean Pacifier, Divine Beacon

The Truth of the Great Gate Constant and the Coefficient of the Entrance

1. The Boundless Truth and Human Perception
   Huh Kyung-young introduces his teachings not as mere opinions but as boundless truth (무한 진리, muhan jinri), which transcends all limitations and cannot be contained by any vessel of human understanding. while individuals may broaden their perspectives through his teachings, the ultimate goal is the elevation of one’s character and dignity, not merely the expansion of personal views. He distinguishes between personal opinion (소견, sogyeon), which is a declaration of one’s inner thoughts, often seen in local elections or community meetings , and political opinion (정견, jeonggyeon), a more elevated form of discourse used by national leaders. For figures of profound wisdom, the term exalted opinion (고견, gogyeon) is used, signifying a highly refined and truthful perspective. language often emerges unconsciously, necessitating constant practice to master its appropriate use. He illustrates this with the example of Goebbels’ powerful introductions of Hitler, which elevated Hitler to a national star. Similarly, political parties in Korea often employ skilled broadcasters to introduce speakers, ensuring their messages are delivered effectively. his lectures incorporate a significant degree of dialectics (변증법, byeonjeungbeop), making them more engaging than typical political or academic presentations.

2. The Esoteric Meanings of “Daemun” and “Hyeon-gwan”
   Huh Kyung-young delves into the esoteric meanings of Daemun (대문, 大門, Great Gate) and Hyeon-gwan (현관, 玄關, Entrance), explaining them through the principles of Sangsu (상수, 象数, Symbol and Number) and Gyesu (계수, 計数, Calculation). He notes that few understand the true meaning of Hyeon-gwan, which literally translates to “dark gate” or “dark barrier”. He warns against placing mirrors or bright lights in the Hyeon-gwan, as this can drive away good fortune and invite negative entities. A mirror in the entrance can also compromise privacy and safety, potentially leading to harm. The character for gwan (關) in Hyeon-gwan also means “barrier” or “to relate,” signifying a connection to darkness. He advises covering any glass in the Hyeon-gwan and suggests specific room arrangements within a house to promote well-being. For instance, sleeping with one’s head facing north is crucial for restful sleep, as the south direction (associated with fire) can cause insomnia. He recommends that parents occupy smaller rooms, which are believed to concentrate energy, while larger rooms, where energy disperses, are more suitable for children. He criticizes modern housing policies for failing to consider these cosmic principles, leading to family discord and societal problems. current housing designs are fundamentally flawed and that those responsible for such policies should be held accountable. He predicts that many apartments will eventually become vacant, mirroring Japan’s demographic crisis, as the population declines and the elderly move into care facilities. This demographic shift will lead to foreign populations dominating Korean cities, further exacerbating social issues. He attributes these societal problems to flawed housing policies that disregard ancient wisdom. He suggests converting poorly designed rooms into spaces for exercise, emphasizing the need for a complete remodeling of national housing to restore hope.

3. The Principles of Nakseo and Hado
   Huh Kyung-young explains the ancient cosmic diagrams of Nakseo (낙서, 洛書, Luo River Diagram) and Hado (하도, 河圖, Yellow River Diagram), which represent the fundamental energies of the universe. Nakseo, associated with masculinity (양, yang), heaven (천, cheon), and men, follows a counter-clockwise destructive cycle of elements: Water (수, su) conquers Fire (화, hwa), Fire conquers Metal (금, geum), Metal conquers Wood (목, mok), Wood conquers Earth (토, to), and Earth conquers Water. Hado, associated with femininity (음, eum), earth (지, ji), and women, follows a clockwise generative cycle: Water generates Wood, Wood generates Fire, Fire generates Earth, Earth generates Metal, and Metal generates Water. These diagrams, created by Fuxi (복희씨, Bokhui-ssi) ten thousand years ago, are derived from celestial patterns observed on a turtle’s back. He illustrates how these elemental interactions form the basis of the universe, akin to the Taegeuk (태극, 太極, Supreme Ultimate) symbol.

4. The Three Extremes and the Cheonbugyeong
   Huh Kyung-young connects these cosmic principles to the Cheonbugyeong (천부경, 天符經, Scripture of Heaven Seals), an ancient text that describes the universe’s creation. The Cheonbugyeong speaks of Three Extremes (삼극, 三極, Samgeuk): Heaven Extreme (천극, 天極, Cheongeuk), Earthly Extreme (지극, 地極, Jigeuk), and Human Extreme (인극, 人極, Ingeuk). the Taegeuk symbol on the Korean flag represents the Earthly Extreme. The Hwanggeuk (황극, 皇極, Imperial Extreme) corresponds to the Human Extreme. Nakseo and Hado play a crucial role in the functioning of these extremes, influencing cosmic phenomena such as rainfall. He explains that natural disasters, like droughts, are not random but are signs of negative cosmic energy, often preceding the emergence of a significant figure like himself. He describes this period as a “dragon’s writhing” (용트림, yongteurim), characterized by chaos and societal upheaval, signaling the arrival of a savior.

5. The Distortion of Korean Spirituality: From Sicheonju to Innaechon
   Huh Kyung-young discusses a critical error in Korean spiritual history, specifically the distortion of the Donghak (동학, 東學, Eastern Learning) philosophy. Choe Je-u (최재우, Choe Jae-u), the founder of Donghak, originally taught Sicheonju (시천주, 侍天主, Serving the Heaven Lord), which means to serve the God of Heaven. This teaching emphasized eternal remembrance of all things (영세불망만사지, 永世不忘 萬事知, yeongsebulmang mansaji), implying a deep understanding of human existence. However, the subsequent Cheondogyo (천도교, 天道教, Religion of the Heaven Way) movement mistakenly altered this core principle to Innaechon (인내천, 人乃天, Man is Heaven). This shift, he argues, led to a loss of respect for the absolute divine, fostering an ego-centric view where every individual believes themselves to be divine. He contrasts this with Christianity, which maintained the concept of a singular God, and thus thrived. He criticizes the Buddhist influence that led to the “Man is Heaven” concept, asserting that it blurs the distinction between humans and the divine. He also differentiates between Jungdo (중도, 中道, Middle Way), which he associates with the “Man is Heaven” idea, and Jungyong (중용, 中庸, Doctrine of the Mean), which Confucius taught as upholding benevolence, righteousness, propriety, and wisdom (인의예지, 仁義禮智, in-ui-ye-ji).

6. The Loss of National Identity and the Crisis of Education
   Huh Kyung-young laments that Koreans, due to the adoption of foreign religious concepts, have lost their original spiritual heritage. He points out that the term “Hananim” (하나님, God) was originally a Korean term for the Heaven Lord, which was later appropriated to translate the Western “God” or “Yahweh”. This, he argues, led to the loss of not only territory and faith but also their unique spiritual identity, pushing the nation towards materialism. He criticizes the current educational system, particularly the overemphasis on university education, which he believes is a primary cause of unemployment and national decline. He contrasts this with Japan’s emphasis on family business (가업, 家業, gaeop), where children, regardless of their academic achievements, continue their family’s trade. In Korea, however, there is an excessive focus on family lineage (가문, 家門, gamun), leading to a disconnect between education and practical skills. He predicts that this will result in a shortage of skilled labor, with foreigners filling manufacturing jobs, and an aging population unable to sustain the economy. He advocates for a drastic reduction in the number of universities and a greater emphasis on vocational training. He also proposes policies to eliminate academic background as a factor in marriage and employment, aiming to rectify societal imbalances.

7. The Era of Post-Religion and the Role of the Messiah
   Huh Kyung-young declares that humanity is entering a post-religion era (탈종교시대, 脫宗敎時代, taljonggyosidae), where traditional religious institutions will become obsolete. He foresees temples becoming lodging facilities and churches transforming into cafes, as younger generations lose interest in conventional religious practices. He draws a parallel to the Protestant Reformation, where Martin Luther challenged the Catholic Church’s intermediary role between God and humanity, advocating for direct communion. Luther also promoted marriage for priests to diminish their absolute authority. God desires a direct relationship with humanity, as evidenced by ancient Korean practices of praying to the Heaven Lord without intermediaries. the proliferation of Protestant denominations and the growing power of modern pastors indicate a deviation from this direct connection. the decline of religion in Europe and America is a precursor to a similar trend in Korea, with Islam being the only religion currently expanding. He presents himself as the solution to these global religious and societal problems.

8. Jungdo, Jungyong, and the Concept of Mission
   Huh Kyung-young further elaborates on Jungdo (중도, 中道, Middle Way) and Jungyong (중용, 中庸, Doctrine of the Mean). He explains that Jungyong, rooted in Confucianism, emphasizes upholding benevolence, righteousness, propriety, and wisdom (인의예지, 仁義禮智, in-ui-ye-ji), where truth is distinct from falsehood, and good from evil. In contrast, Jungdo, influenced by Buddhist thought, views all dualities—such as truth and falsehood, good and evil, beauty and ugliness, happiness and misfortune—as ultimately one. He introduces the concept of Eight Truths (팔진, 八眞, paljin), which includes truth and falsehood (진위, 眞僞, jinwi), good and evil (선악, 善惡, seonak), beauty and ugliness (미추, 美醜, michu), and happiness and misfortune (행불, 幸不, haengbul). For those who embody Jungdo, happiness and misfortune cease to exist; instead, life is lived with a profound sense of mission (사명, 使命, samyeong). He cites historical figures like Ahn Jung-geun and Siddhartha Gautama (Buddha) as examples of individuals who transcended personal happiness and misfortune to fulfill their missions. Mother Teresa, despite her physical appearance, lived a life dedicated to her divine mission, not personal happiness. all humans are inherently “sinners” (죄인, 罪人, joein), even those who live virtuously, due to their inherent shortcomings. The only way to transcend this state is to live with a sense of mission. He mentions the example of a Saudi prince who, after experiencing immense wealth, decided to dedicate his fortune to philanthropy, driven by a sense of mission rather than personal happiness or misfortune.

9. The Eight Winds and the Path of the Sage
   Huh Kyung-young introduces the Eight Winds (팔풍, 八風, palpung), which represent the eight worldly concerns that can sway ordinary people. These include gain and loss (득실, 得失, deuksil), existence and non-existence (유무, 有無, yumu), praise and blame (찬난, 讚難, channan), and happiness and misfortune (행불, 幸不, haengbul). for a sage, these dualities are seen as one. He quotes the saying, “He who praises my good is my enemy; he who points out my faults is my teacher” (도오선자 시오적, 도오악자 시오사, 道吾善者 是吾賊, 道吾惡者 是吾師, do-o-seonja si-o-jeok, do-o-akja si-o-sa). This means that criticism and opposition are essential for growth, just as negative and positive poles are necessary for electricity. He illustrates this with historical figures like Kim Gu and Shin Ik-hee, who, despite widespread public support, were assassinated because they lacked opposition, making them “gates without entrances”. In contrast, leaders like Park Chung-hee and Syngman Rhee, who faced strong opposition, were able to achieve significant reforms. He praises Syngman Rhee for his integrity and Park Chung-hee for his spiritual, material, and ideological revolutions. Both leaders, he states, lived with a profound sense of mission, transcending personal happiness or misfortune. He criticizes modern society for teaching young people to pursue only happiness, neglecting the importance of mission and sacrifice for the nation. a true leader inspires a sense of mission in all citizens, rather than fostering a focus on personal happiness.

10. The Cosmic Structure of Life and the Six Bodies
    Huh Kyung-young explains the intricate cosmic structure that sustains life, centered around life (명, 命, myeong). Life is supported by eight causal factors, which he categorizes into the unseen (음, eum) and the seen (양, yang). The unseen aspects, associated with the Great Gate (대문, daemun) and femininity, include mind (심, 心, sim), nature (성, 性, seong), feeling (감, 感, gam), energy (기, 氣, gi), life (명, 命, myeong), and breath (식, 息, sik). The seen aspects, associated with the Entrance (현관, hyeon-gwan) and masculinity, include body (신, 身, sin), essence (정, 精, jeong), and contact (촉, 觸, chok). the 21st century is the “era of contact,” where ownership is replaced by rental and shared experiences. Just as food contact in the stomach generates energy, and male-female contact generates life, all creation arises from contact. He illustrates how these nine elements form a dynamic system, like the eye of a typhoon, where the formless “life” is the most powerful force. He distinguishes between the unseen, which is eternal and without mass (like the human soul), and the seen, which has mass and a finite lifespan. He then introduces the concept of the Six Bodies (육체, 六體, yukche), which are earth (지, 地, ji), water (수, 水, su), fire (화, 火, hwa), wind (풍, 風, pung), space (공, 空, gong), and consciousness (식, 識, sik). These six elements, he explains, generate all things in the universe and are intrinsically linked to Nakseo and Hado.

11. The Three Practices of Ancient Wisdom
    Huh Kyung-young reveals the three essential practices derived from ancient wisdom, particularly the Cheonbugyeong, which are crucial for spiritual development. These practices are:

• Stopping the Senses (지감, 止感, jigam): This involves controlling one’s sensory perceptions and not being overly attached to them. He connects this to the Buddhist concept of form, sensation, perception, mental formations, and consciousness (색수상행식, 色受想行識, saek-su-sang-haeng-sik), explaining how sensory input leads to information processing in the brain.
• Regulating the Breath (조식, 調息, josik): This emphasizes the importance of deep, even breathing, which is central to meditation practices like those taught by Siddhartha Gautama. He notes that the soul enters and exits the body through breath.
• Forbidding Contact (금촉, 禁觸, geumchok): This advises against harmful or addictive contacts, such as alcohol, tobacco, drugs, or excessive indulgence in physical pleasures. He explains that uncontrolled contact can lead to addiction and ruin.
  These three practices, he states, encapsulate the essence of the Tripitaka (대장경, 大藏經, daejanggyeong) and the principles of Jungdo and Jungyong. He concludes by reiterating that men should be assertive outside the home but yield to women within, and that all individuals, especially men, should live with a clear sense of mission rather than pursuing fleeting happiness. attending his lectures is a profound act of accumulating merit, as the knowledge imparted will be remembered in the afterlife.

12. The Ancestral Lineage of Huh Kyung-young and the Global Messiah
    Huh Kyung-young shares details about his unique ancestral lineage, which he claims connects him to a global heritage. He notes that his facial features resemble those of Europeans. He traces his ancestry back to Alexander the Great, whose generals married Indian women, giving rise to the Aryan race. From this lineage, he states, came Princess Huh Hwang-ok (허황옥, 許皇玉, Huh Hwang-ok), who traveled from Ayodhya, India, to the ancient Korean kingdom of Gaya in 52 CE. He explains that this lineage, a blend of Greek, Indian, Chinese, and Korean bloodlines, is the source of his ability to unite the world. He mentions a book published by Chosun Ilbo, written by a Seoul National University archaeology professor, which details this genealogy and predicts the emergence of a “light of the East” from this lineage. He notes that the descendants of this lineage, including the Huh clan in Korea, often have distinct features like large eyes and prominent noses, unlike typical East Asian features. He recounts the story of Huh Hwang-ok’s arrival in Gaya, guided by a divine voice, and her marriage to King Suro. She brought with her a mysterious Pasa Pagoda (파사탑, 波死塔, pasatap), a blue, naturally formed stone tower that calmed the waves, allowing her safe passage. This pagoda is still preserved at her tomb. He also mentions that Huh Hwang-ok’s artifacts bear a fish motif (물고기 무늬, mulgogi munui), which he connects to the “two fish” (이어, 二漁, ieo) symbol associated with Jesus’s miracles, suggesting a deeper, shared spiritual heritage. He concludes by asserting that his diverse lineage and the ancient prophecies confirm his role as a global messiah.

The Truth of the Great Gate Constant and the Coefficient of the Entrance

1. Keyword Frequency

• God: 24
• Truth: 10
• Mission: 10
• Apartment: 9
• Door: 8
• Heaven: 8
• Korea: 8
• Life: 8
• Mind: 8
• Religion: 8
• World: 8
• Buddha: 7
• Education: 7
• Entrance: 7
• Family: 7

2. Today’s Central Metaphor
   The core message is conveyed through the metaphor of life as the eye of a typhoon, which, though seemingly empty, is the most powerful and central force, driven by surrounding elements like emotion, nature, and physical interaction.

3. Lecture in Numbers

• 1, 6 (Water): Represents the element of water in the male (Nakseo) cosmic diagram.
• 2, 7 (Fire): Represents the element of fire in the male (Nakseo) cosmic diagram.
• 4, 9 (Metal): Represents the element of metal in the male (Nakseo) cosmic diagram.
• 3, 8 (Wood): Represents the element of wood in the male (Nakseo) cosmic diagram.
• 5 (Earth): Represents the central element of earth in the male (Nakseo) cosmic diagram.
• 5, 10 (Earth): Represents the element of earth in the female (Hado) cosmic diagram.
• 100% (Housing Policy Failure): Korea’s housing policy has completely failed.
• 30% (Catholic Income): Historically, Roman Catholics in Germany were expected to give 30% of their income to Rome.
• 10% (Catholic Income): A portion of the 30% income given to Rome was a 10% tithe.
• 500 (Churches): Approximately 500 churches are disappearing daily in the US.
• 70% (High School Graduates): He suggests that 70% of Korean university students should have pursued vocational high school education.
• 300 (Universities): Korea currently has around 300 universities.
• 100 (Universities): He believes that 100 universities would be sufficient for Korea.
• 10,000 years (Bokhee’s Creation): The Hado and Nakseo diagrams were created by Bokhee 10,000 years ago.
• 7,500 years (Cheonbugyeong’s Age): The Cheonbugyeong is 7,500 years older than the Tripitaka Koreana.
• 1 second (Heaven Record): In heaven, a person’s entire 100-year life cycle is reviewed in 1 second.
• 1,000-10,000 times per second (Heaven X-ray): Heaven records human actions at a rate of 1,000 to 10,000 times per second.
• 6.7 million square kilometers (Alexander’s Territory): Alexander the Great conquered a territory of 6.7 million square kilometers.
• 3,000 (Alexander’s Cavalry): Alexander the Great brought 3,000 cavalry officers to India.
• 3 (Indian Women): Alexander’s 3,000 officers were each given three Indian women to marry.
• 9,000 (Indian Women): A total of 9,000 Indian women were given to Alexander’s officers (3,000 officers x 3 women each).
• 52 AD (Huh Hwang-ok’s Arrival): Huh Hwang-ok arrived in Gaya (Korea) in 52 AD.
• 19 years old (King Suro’s Age): King Suro was 19 years old when he married Huh Hwang-ok.
• 10 (Children): Huh Hwang-ok and King Suro had 10 children.
• 2 (Huh Children): Two of their sons were given the Huh surname.
• 8 (Kim Children): Eight of their children retained the Kim surname.

4. Signature Sentence
   “중용은 행복과 불행을 느끼는 것이고 중도는 행복과 불행을 초월하는 것이예요.” (Jung-yong is feeling happiness and unhappiness, and Jung-do is transcending happiness and unhappiness.)

5. Concise Summary & Highlights
   This lecture explores the profound truths of the universe, human existence, and societal issues through ancient wisdom.

• Infinite Truth: The lecture begins by defining truth as infinite and boundless, transcending human opinions.
• Housing Policy Critique: It criticizes current housing policies, particularly apartment designs, for causing family discord and societal problems.
• Cosmic Diagrams (Hado & Nakseo): The lecture delves into the ancient Korean cosmic diagrams, Hado and Nakseo, explaining their roles in universal creation and the interplay of elements.
• Three Extremes (Samgeuk): It introduces the concept of Samgeuk (Heaven, Earth, Human Extremes) from Cheonbugyeong, linking it to the Taegeuk symbol.
• Critique of “Innaecheon”: the shift from “Si Cheonju” (serving Heaven) to “Innaecheon” (humanity is Heaven) in Korean thought led to societal decline and a loss of reverence for a higher power.
• Mission over Happiness: A central philosophical point is that true fulfillment comes from living a life of mission, transcending the pursuit of personal happiness or avoidance of suffering.
• Decline of Religion: The lecture predicts a “post-religious era” where traditional religious institutions will decline as people seek direct connection with the divine.
• Huh Hwang-ok’s Lineage: Huh Kyung-young traces his lineage to Huh Hwang-ok, an Indian princess who came to Korea, suggesting a diverse heritage that enables him to unite the world.

6. Scriptural / Religious Citations

• Cheonbugyeong (천부경):
  • “일시무시일 석삼극 무진본” (One begins without beginning, one divides into three extremes, without end, the root.)
  • This ancient Korean scripture is presented as the origin of all universal truths, predating other major religious texts like the Tripitaka Koreana and the Bible. It describes the fundamental principles of creation and existence through the concept of “three extremes” (Heaven, Earth, Human).
• Donghak (동학) / Si Cheonju (시천주):
  • “시천주 조화경” (Serve Heaven’s Lord, the Scripture of Transformation)
  • “영세불망 만사지” (Never forget for eternity, know all things)
  • These phrases from Donghak, a Korean indigenous religion founded by Choi Je-u, originally advocated for serving the Lord of Heaven. its later transformation into “Innaecheon” (humanity is Heaven) by Cheondogyo was a fundamental error.
• Buddhist Sutras (대장경, 반야심경, 금강경):
  • the Tripitaka Koreana, including sutras like the Prajnaparamita Sutra and Diamond Sutra, originated from the Cheonbugyeong.
  • “색수상행식” (Form, Feeling, Perception, Volition, Consciousness): These are the five skandhas (aggregates) in Buddhism, explained as the process by which the universe enters human consciousness.
• Christianity (기독교) / Bible (성경):
  • the Bible also originated from the Cheonbugyeong.
  • “오병이어” (Five loaves and two fish): Referenced in connection with the fish symbol found on Huh Hwang-ok’s artifacts, linking it to Jesus’ miracles.

7. Historical & Epochal Context
   The lecture is situated within a broad historical and cultural context, spanning ancient Korean civilization, the development of major world religions, and contemporary societal challenges.

• Ancient Korean Civilization: He references the Cheonbugyeong as a 10,000-year-old text, predating other major scriptures, suggesting a profound and original Korean contribution to universal wisdom. This places the lecture within the context of ancient East Asian philosophy and cosmology, including the Hwangha and Hongsan civilizations.
• Religious Evolution and Reformation:
  • The discussion of Donghak’s transformation from “Si Cheonju” to “Innaecheon” highlights a critical shift in Korean religious thought, moving from reverence for a transcendent God to an anthropocentric view.
  • The critique of Catholicism’s historical practices (e.g., indulgences, tithing to Rome) and Martin Luther’s Reformation contextualizes the ongoing evolution and fragmentation of religious institutions.
  • The rise of Buddhism and Christianity from earlier “Orient civilizations” is presented as a historical progression, with the Cheonbugyeong as their ultimate source.
• Modern Societal Decline: The lecture addresses contemporary issues in Korea, such as:
  • Failed housing policies: Leading to family breakdown and social instability.
  • Educational crisis: Overemphasis on university education leading to unemployment and a lack of practical skills, contrasting with Japan’s focus on “family business.”
  • Demographic shifts: Declining birth rates leading to empty schools and apartments, and a future where foreign populations may dominate Korean cities.
  • Materialism: The pursuit of Western materialism at the expense of traditional spiritual values.
• Post-Religious Era: He predicts a “post-religious era” where traditional religious institutions will become obsolete, replaced by direct spiritual connection. This reflects a contemporary global trend of secularization and spiritual seeking outside established churches.
• Global Interconnectedness: The narrative of Huh Hwang-ok’s lineage, tracing back to Greek and Indian roots, underscores a deep historical interconnectedness between diverse cultures, challenging a purely nationalistic view of heritage.

8. Key Figures & Events Referenced

• Goebbels: Hitler’s propagandist, mentioned for his skill in introducing Hitler, making him a “star” in Germany.
• Hitler: German dictator, referenced in the context of Goebbels’s introduction skills and his attempt to restore the “Aryan race.”
• Huh Kyung-young: He himself, presented as a figure who will bring about a “dragon’s roar” of societal change and solve global problems.
• Bokhee (伏羲): An ancient Chinese mythological figure, credited with creating the Hado and Nakseo diagrams 10,000 years ago.
• Choi Je-u (최제우): Founder of Donghak, who advocated “Si Cheonju” (serving Heaven’s Lord).
• Martin Luther: Initiated the Protestant Reformation, challenging the Catholic Church’s authority and practices like indulgences and priestly celibacy.
• Confucius (공자): Referenced in relation to the concept of “Jung-yong” (中庸), emphasizing benevolence, righteousness, propriety, and wisdom.
• Sakyamuni (석가모니): The Buddha, mentioned in the context of transcending happiness and unhappiness through mission, and his teachings on “Form, Feeling, Perception, Volition, Consciousness.”
• Ahn Jung-geun (안중근): Korean independence activist, cited as an example of someone living a life of mission, transcending personal happiness or unhappiness.
• Mother Teresa: Cited as an example of someone living a life of mission, transcending personal appearance or happiness.
• King Suro (김수로왕): Founder of the Gaya confederacy, who married Huh Hwang-ok.
• Huh Hwang-ok (허황옥): An Indian princess who traveled to Gaya and married King Suro, becoming the ancestor of the Gimhae Huh clan. Her lineage is presented as a key part of Huh Kyung-young’s heritage.
• Alexander the Great: Greek conqueror, whose cavalry’s intermarriage with Indian women led to the Aryan race, from which Huh Hwang-ok’s lineage is traced.
• Socrates, Plato, Aristotle: Greek philosophers, mentioned as Alexander the Great’s intellectual lineage.
• Rhee Syng-man (이승만): First President of South Korea, praised for his integrity and sense of mission, despite the 4.19 Revolution.
• Park Chung-hee (박정희): Former President of South Korea, praised for his “spiritual, material, and ideological revolution” and anti-communism.
• Kim Gu (김구): Korean independence activist, mentioned as an example of a leader who was assassinated due to overwhelming public support, lacking the necessary “balance” of opposition.
• Shin Ik-hee (신익희): Korean independence activist and politician, mentioned alongside Kim Gu as a leader who was assassinated due to overwhelming public support.
• Yi Sun-sin (이순신): Korean naval commander, cited for his unwavering sense of mission and disregard for personal life or death in the face of national crisis.

9. Core Concept Definitions

• Infinite Truth (무한 진리): A truth without limits or boundaries, which cannot be contained in any vessel or defined by human opinion.
• Opinion (소견): A personal view or thought, distinct from infinite truth. It is a subjective expression of one’s inner feelings towards others.
• Political Opinion (정견): A more elevated form of opinion, typically expressed by political candidates, signifying a higher level of thought than mere personal opinion.
• Noble Opinion (고견): The highest form of opinion, referring to profound and elevated insights, such as those from a respected leader like Huh Kyung-young.
• Dialectic (변증법): A method of philosophical argument that involves some contradiction or tension, used by Mr. Huh to make his lectures engaging and distinct from conventional academic talks.
• Hado (하도) & Nakseo (낙서): Ancient cosmic diagrams, with Nakseo representing the male (Yang, Heaven) principle and Hado representing the female (Yin, Earth) principle. They illustrate the cyclical interactions of the five elements (water, fire, wood, metal, earth) and are considered fundamental to the universe’s creation.
• Three Extremes (삼극: 천극, 지극, 인극): From the Cheonbugyeong, these represent the three fundamental poles of existence: Heaven, Earth, and Humanity. The Taegeuk symbol is associated with the Earth Extreme (Jigeuk).
• Si Cheonju (시천주): The original Donghak philosophy, meaning “to serve the Lord of Heaven,” emphasizing reverence for a transcendent God.
• Innaecheon (인내천): A later interpretation of Donghak by Cheondogyo, meaning “humanity is Heaven.” He criticizes this as a misinterpretation that led to human arrogance and societal problems.
• Jung-do (중도 – Middle Way): A philosophical concept where all dualities (good/evil, beautiful/ugly, happiness/unhappiness, true/false, gain/loss, existence/non-existence, praise/blame, love/hate) are seen as one and transcended. It is about fulfilling one’s mission (사명) rather than seeking personal happiness or avoiding suffering.
• Jung-yong (중용 – Doctrine of the Mean): A Confucian concept that involves upholding human virtues like benevolence, righteousness, propriety, and wisdom (인의예지). It acknowledges happiness and unhappiness as distinct states, with happiness resulting from adhering to these virtues.
• Mission (사명): The ultimate purpose of human existence, transcending personal happiness or suffering. Fulfilling one’s mission is presented as the highest state of being.
• Post-Religious Era (탈종교시대): A future era where traditional religions become obsolete, and individuals seek direct spiritual connection, moving beyond institutionalized faith.
• Ji-gam (지감 – Stopping Sensation): The practice of controlling or ceasing excessive sensory input and desires, preventing one from being overwhelmed by external stimuli.
• Jo-sik (조식 – Regulating Breath): The practice of regulating one’s breathing, essential for meditation and maintaining life force.
• Geum-chok (금촉 – Forbidding Contact): The practice of avoiding harmful or addictive physical contacts and temptations (e.g., alcohol, tobacco, drugs, excessive physical desires) that can lead to ruin.

10. Central Questions & Answers

• Central Question: How can individuals and society achieve true fulfillment and order amidst the complexities of existence, and what is the role of spiritual understanding in this process?
• Speaker’s Main Answer(s):
  • Embrace Infinite Truth: True understanding comes from recognizing infinite truth, which transcends limited human opinions and perspectives. This truth is rooted in ancient cosmic principles like Hado and Nakseo.
  • Revere the Divine: Society must return to the principle of “Si Cheonju” (serving Heaven’s Lord) rather than the anthropocentric “Innaecheon” (humanity is Heaven). This re-establishes a proper hierarchy and reverence for a transcendent power, preventing human arrogance and societal chaos.
  • Live with Mission (사명감): Individuals should transcend the pursuit of personal happiness or avoidance of suffering and instead live with a strong sense of mission for their family, nation, or humanity. This is the essence of “Jung-do.”
  • Practice Ji-gam, Jo-sik, Geum-chok: To achieve spiritual clarity and maintain life force, one must control sensory input, regulate breath, and avoid harmful contacts.
  • Reform Societal Structures: Current housing and education policies are flawed and must be redesigned based on universal principles to foster harmony and purpose.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes with a powerful call to embrace a life of mission (사명감), transcending the pursuit of personal happiness or avoidance of suffering. This mission-driven existence is presented as the path to true fulfillment and societal well-being, contrasting with the “small-minded” focus on individual gain.

• Philosophical Implications:
  • Transcendence of Dualities: The core philosophical implication is the transcendence of dualistic thinking (good/evil, happiness/unhappiness, gain/loss) through the concept of “Jung-do.” This encourages a holistic view where all experiences contribute to one’s mission.
  • Re-evaluation of Leadership: True leaders are those who inspire a sense of mission in their followers, rather than those who merely promise happiness or material gain. Historical figures like Rhee Syng-man, Park Chung-hee, and Yi Sun-sin are cited as examples of mission-driven leaders.
  • Spiritual Awakening: The lecture suggests that a spiritual awakening is necessary to overcome societal problems, moving beyond institutionalized religion to a direct connection with the divine, as embodied in the ancient Korean “Si Cheonju” philosophy.
• Strategic Implications:
  • Societal Reform: He advocates for radical reforms in housing and education policies to align them with universal principles and foster a sense of collective mission.
  • Personal Transformation: Individuals are encouraged to cultivate a strong sense of purpose, viewing challenges as opportunities for growth and service rather than sources of unhappiness.
  • Global Unity: Huh Kyung-young positions himself as a leader with a diverse lineage, destined to unite the world by re-establishing universal truths and inspiring a global sense of mission.

12. Cross-Referencing

• Confucianism vs. Buddhism: The lecture contrasts Jung-yong (中庸) from Confucianism, which focuses on human virtues and achieving happiness through them, with Jung-do (中道), a Buddhist concept (also adopted by the speaker) that transcends happiness and unhappiness through fulfilling one’s mission. This highlights different philosophical approaches to human existence.
• Korean Indigenous Religion vs. Imported Religions: the original Korean concept of “Haneulnim” (하늘님), a native term for God, was replaced by the imported “God” from Christianity and “Yahweh” from Judaism. He also criticizes the shift in Donghak from “Si Cheonju” (serving Heaven’s Lord) to “Innaecheon” (humanity is Heaven), suggesting it weakened the national spiritual foundation and opened the door for foreign religious influence.
• Reformation Parallels: Martin Luther’s Protestant Reformation, which challenged the Catholic Church’s intermediary role between God and humanity, is presented as a historical parallel to His call for direct spiritual connection and the rejection of religious intermediaries.
• Ancient Wisdom and Modern Science: He connects ancient concepts like the Cheonbugyeong and the five skandhas (색수상행식) from Buddhism to modern understandings of the universe and human consciousness, suggesting that ancient texts contained profound scientific and spiritual truths.
• Housing Policy and Social Impact: The critique of Korean apartment designs and housing policies can be cross-referenced with sociological studies on urban planning, family structures, and mental health in modern societies.
• Education System Critique: He’s criticism of Korea’s education system, particularly the overemphasis on universities and the neglect of vocational skills, aligns with broader debates on educational reform and the mismatch between academic qualifications and labor market needs in many developed countries.
• Huh Hwang-ok’s Story: The narrative of Huh Hwang-ok, an Indian princess marrying a Korean king, is a well-known historical account in Korea, often discussed in the context of ancient international relations and cultural exchange. He’s personal connection to this lineage adds a unique dimension to this historical narrative.

13. Content Gaps & Unaddressed Areas

• Specifics of Housing Policy Reform: While Mr. Huh criticizes current housing policies and apartment designs, he does not provide concrete details on how he would redesign them, beyond general statements about consulting “national geomancers” and punishing past officials. More specific proposals for layout, materials, or community planning would strengthen this argument.
• Implementation of Educational Reform: The call to reduce the number of universities and increase vocational training is clear, but the practical steps for achieving this, such as curriculum changes, funding reallocation, or societal incentives, are not detailed.
• Evidence for Historical Claims: The lecture makes bold claims about the Cheonbugyeong being the origin of all major religions and the specific lineage of Huh Hwang-ok. While a book from Chosun Ilbo is mentioned, more academic or archaeological evidence would be needed to substantiate these claims for a broader audience.
• Mechanism of “Dragon’s Roar”: He describes a “dragon’s roar” (용트림) as a period of chaos preceding his rise to power. The exact mechanisms or events that would trigger this chaos are not fully elaborated, leaving it somewhat abstract.
• Addressing the “Innaecheon” Shift: While Mr. Huh criticizes the shift from “Si Cheonju” to “Innaecheon,” he does not offer a clear strategy for how to reverse this philosophical trend or re-instill the reverence for a transcendent God in modern Korean society.
• Practical Application of Ji-gam, Jo-sik, Geum-chok: The concepts of “stopping sensation,” “regulating breath,” and “forbidding contact” are introduced as essential practices. However, the lecture does not provide practical guidance or techniques for how individuals can effectively implement these in their daily lives.

14. Future Predictions & Prophetic Statements

• Apartment Vacancy and Decline: He predicts that many apartments in Korea will eventually become vacant, with only one person living in them before they move to nursing homes. He warns that this will lead to a situation like Japan, where many properties are empty, and banks will become reluctant to offer loans against real estate due to its impending devaluation.
• Demographic Collapse and Foreign Influx: Due to declining birth rates, elementary, middle, and high schools will become empty, and the number of universities will need to be drastically reduced (from 300 to 100). Eventually, Seoul will become empty of Koreans, with foreign nationals from the Philippines, Vietnam, Laos, Bangkok, Singapore, Malaysia, and China “roaming the streets.”
• Economic Ruin: Korea’s current trajectory will lead to national ruin, with factories unable to operate without foreign workers and a complete disappearance of Koreans from production jobs.
• Educational Reform by Huh Kyung-young: If Huh Kyung-young becomes president, he will mandate that 70% of university students should instead attend vocational high schools. He will also prohibit the use of academic backgrounds (school names) in marriage and job applications to prevent discrimination and promote practical skills.
• “Dragon’s Roar” Preceding Huh Kyung-young’s Rise: He predicts a period of intense national chaos, described as a “dragon’s roar” (용트림), characterized by widespread accidents, economic hardship (rice shortages, bank foreclosures, company closures), and a general sense of confusion and despair. This will be the prelude to Huh Kyung-young’s emergence.
• Post-Religious Era: He foresees a “post-religious era” where traditional religious institutions will become obsolete. Churches will transform into cafes, and temples will become lodging facilities (templestays), as younger generations lose interest in conventional religion. This trend is already evident in Europe and the US, with thousands of churches disappearing.
• Islam’s Future: While Islam is currently growing, Mr. Huh states that it will “quiet down” under his influence, implying a resolution to global religious conflicts.
• Global Unification by Huh Kyung-young: Based on his diverse lineage (Greek, Indian, Chinese, Korean), Huh Kyung-young claims to be destined to unify the world.

Executive Insight
This lecture offers a radical reinterpretation of history, spirituality, and societal structure, urging a shift from anthropocentric materialism to a mission-driven existence rooted in ancient cosmic truths. The most important takeaway is His assertion that societal decline stems from a fundamental misdirection of human purpose, moving away from reverence for a transcendent divine (Si Cheonju) towards self-worship (Innaecheon). This philosophical error, coupled with flawed housing and education policies, has created a generation devoid of mission, leading to national decay. The strategic implication is a call for a complete overhaul of societal values, prioritizing collective mission over individual happiness, and a return to universal principles, which the speaker, Huh Kyung-young, claims to embody through his unique lineage and divine mandate to unify the world.

The Truth of the Great Gate Constant and the Coefficient of the Entrance

1. Basic Information

• Lecture Session and Date: 2015.07.04 Saturday/Sunday/Haneulgung Session
• One-sentence Main Theme or Title Summary: This lecture delves into the profound truths of the “Great Gate Constant” (大門 象数) and the “Coefficient of the Entrance” (玄關 計数), explaining how these concepts, rooted in ancient wisdom like the Cheonbugyeong, influence human destiny, societal structures, and the path to spiritual enlightenment, contrasting them with conventional human perspectives and societal failures.
• Location: Not specified in the source material.
• Key Segments:
  • The Nature of Infinite Truth: Huh Kyung-young distinguishes his teachings as “infinite truth” (무한 진리) that transcends human “opinions” (소견), emphasizing its boundless and uncontainable nature.
  • Critique of Modern Housing and Societal Ills: He critiques contemporary housing policies, particularly apartment designs, as fundamentally flawed and contributing to family discord, societal decline, and the nation’s future demographic and economic crises.
  • Cosmic Principles of Ha-Do and Nak-Seo: An in-depth explanation of the ancient cosmic diagrams of Ha-Do (하도) and Nak-Seo (낙서), their relationship to the five elements (오행), and their role in governing the universe and human existence.
  • The Three Extremes (Samgeuk) and Cheonbugyeong: Elucidation of the “Three Extremes” (천극, 지극, 인극) from the Cheonbugyeong (천부경) and how they relate to the fundamental principles of the universe, contrasting them with later religious interpretations.
  • The Path of “Jigam, Josik, Geumchok”: A practical spiritual teaching derived from ancient wisdom, emphasizing the control of senses (지감), regulation of breath (조식), and restraint from harmful contact (금촉) as essential for spiritual growth.

2. Core Messages

3. Infinite Truth vs. Human Opinion: Huh Kyung-young states, “This is not seen as an opinion; this is truth, infinite truth. Infinite truth has no limits.” He explains that his teachings are not mere personal views but boundless, eternal truths that cannot be confined by human understanding or “containers.”

4. Critique of Societal Structures: He asserts, “Our country’s housing policy has 100% failed.” This highlights his view that current societal designs, particularly in urban planning, are fundamentally flawed and lead to widespread problems like family breakdown and national decline.

5. The Interconnectedness of Cosmic Principles: Huh Kyung-young explains, “This is the Ha-Do. This is the Nak-Seo. These are the ones that move the Earth itself.” He teaches that ancient diagrams like Ha-Do and Nak-Seo are not just symbols but represent the fundamental forces that govern the universe and influence all aspects of life.

6. The Distortion of Indigenous Spirituality: He points out, “Our Donghak ideology, that good ideology of ‘Si-Cheon-Ju,’ changed into ‘In-Nae-Cheon.'” This signifies his concern that the original Korean spiritual teaching of “serving heaven” was corrupted into “man is heaven,” leading to human arrogance and the loss of true divine connection.

7. The Importance of “Jigam, Josik, Geumchok”: Huh Kyung-young instructs, “Our ancestors said we must do Jigam, Josik, Geumchok.” This emphasizes a practical spiritual discipline of controlling sensory input, regulating breath, and avoiding harmful influences as the path to inner peace and spiritual realization.

8. Detailed Summary

The Nature of Truth and Human Perspectives

• Topic Keyword/Phrase: Infinite Truth vs. Limited Opinions
• Main Assertions and Explanations: Huh Kyung-young begins by distinguishing his teachings as “infinite truth” (무한 진리) from mere “opinions” (소견) or “political views” (정견). infinite truth has no limits and cannot be contained, unlike human perspectives which are inherently restricted. He criticizes the tendency for individuals to present their limited views as significant, contrasting this with the boundless nature of true wisdom.
• Analogies, Examples, Biblical/Scientific/Historical References Used: He uses the example of political candidates giving “political views” (정견) versus local election candidates giving “opinions” (소견) to illustrate different levels of discourse. He also references historical figures like Goebbels introducing Hitler, highlighting the power of introduction in shaping public perception, but ultimately contrasting this with the inherent power of truth itself.
• Practical Message or Application: The audience is encouraged to receive his teachings not as opinions to be debated, but as fundamental truths that expand one’s character and understanding, rather than just broadening one’s “opinion.”

Critiques of Modern Living and Housing Policies

• Topic Keyword/Phrase: Flawed Housing Design and Societal Decline
• Main Assertions and Explanations: Huh Kyung-young strongly criticizes modern housing designs, particularly apartments, as fundamentally flawed and detrimental to family well-being and national prosperity. current designs, often placing bedrooms in unfavorable locations (e.g., near fire elements or in large, scattered spaces), lead to insomnia, family conflict, and ultimately societal collapse. He specifically warns against placing mirrors in entrances (현관), as it is believed to drive away good fortune and invite negative influences.
• Analogies, Examples, Biblical/Scientific/Historical References Used: He uses the analogy of a “lock” (빗장) for the entrance (현관), implying it should be a barrier to darkness, not a place for mirrors or bright lights. He also draws a parallel between the failure of housing policies and the broader decline of the nation, predicting that apartments will eventually become empty like rural elementary schools in Japan due to demographic shifts.
• Practical Message or Application: He advises homeowners to cover mirrors in entrances, rearrange bedrooms to face north for better sleep, and prioritize smaller rooms for couples to concentrate “qi” (기). He suggests converting poorly located rooms into spaces for exercise rather than sleeping.

Cosmic Principles: Ha-Do, Nak-Seo, and the Five Elements

• Topic Keyword/Phrase: Ancient Cosmic Diagrams and Universal Forces
• Main Assertions and Explanations: Huh Kyung-young explains the ancient cosmic diagrams of Nak-Seo (낙서) and Ha-Do (하도), attributing their creation to Bok-Hee (복희씨) ten thousand years ago. He details how Nak-Seo represents the male principle (양, 천) and the destructive cycle of the five elements (수극화, 화극금, 금극목, 목극토, 토극수), moving counter-clockwise. Ha-Do, representing the female principle (음, 지), illustrates the generative cycle (수생목, 목생화, 화생토, 토생금, 금생수), moving clockwise. He states these diagrams are fundamental to the universe’s operation.
• Analogies, Examples, Biblical/Scientific/Historical References Used: He uses the concept of “Tai-Geuk” (태극) to describe the combined interaction of Ha-Do and Nak-Seo, which he says “moves the Earth itself.” He connects these to the “Gwae” (궤) of the Taegeukgi (Korean flag), such as Geon (건), Gon (곤), Gam (감), and Ri (리), explaining their cosmic significance.
• Practical Message or Application: Understanding these cosmic principles helps explain natural phenomena like drought and societal “bad energy” (나쁜 기운), which he links to the “dragon’s writhing” (용트림) — a period of chaos preceding the appearance of a great leader like himself.

The Three Extremes (Samgeuk) and the Cheonbugyeong

• Topic Keyword/Phrase: Cheonbugyeong’s Cosmic Framework and Doctrinal Distortions
• Main Assertions and Explanations: Huh Kyung-young elaborates on the “Three Extremes” (Samgeuk: 천극, 지극, 인극) from the Cheonbugyeong (천부경), an ancient Korean scripture. He identifies the Taegeuk (태극) of the Korean flag as representing the “Earth Extreme” (지극). He then introduces the “Human Extreme” (인극) as the Hwanggeuk (황극), suggesting a hierarchy of cosmic principles. the Ha-Do and Nak-Seo play a “Gwae role” (궤 역할) in the universe, derived from these three extremes.
• Analogies, Examples, Biblical/Scientific/Historical References Used: He critiques the historical shift in Donghak (동학) philosophy from “Si-Cheon-Ju” (시천주 – serving heaven) to “In-Nae-Cheon” (인내천 – man is heaven), arguing that this change led to human arrogance and the weakening of true spiritual connection. He contrasts this with Christianity’s emphasis on a singular God, which he believes allowed it to thrive. He also differentiates Confucian “Jung-Yong” (중용 – doctrine of the mean) from Buddhist “Jung-Do” (중도 – middle way), explaining that Jung-Yong focuses on human morality (인의예지), while Jung-Do transcends dualities like good/evil, happiness/unhappiness.
• Practical Message or Application: He warns against the dangers of “In-Nae-Cheon” ideology, which he believes fosters self-importance and societal chaos by diminishing the absolute authority of the divine. He implies that a return to “Si-Cheon-Ju” is necessary for national and spiritual well-being.

The Decline of Korean Society and the Role of Education

• Topic Keyword/Phrase: National Decline, Educational Misdirection, and Loss of Identity
• Main Assertions and Explanations: Huh Kyung-young laments the loss of Korea’s indigenous spiritual identity, arguing that the nation has been “robbed” of its land, faith, and “Heaven Lord” (하늘님) by adopting foreign religions and materialistic pursuits. He predicts a future where cities become empty due to declining birth rates and an overemphasis on higher education, leading to widespread unemployment and a reliance on foreign labor for manual jobs. He criticizes the current education system for fostering unrealistic expectations (e.g., “a son of a steamed bun seller must become a high-ranking official”) rather than valuing practical skills or family businesses (가업).
• Analogies, Examples, Biblical/Scientific/Historical References Used: He compares the future emptiness of Seoul apartments to rural elementary schools in Japan, illustrating the demographic crisis. He contrasts the Korean emphasis on “family lineage” (가문) with the Japanese emphasis on “family business” (가업) and the Chinese emphasis on “family assets” (가산), arguing that the Korean approach leads to a mismatch between education and employment.
• Practical Message or Application: He proposes radical reforms, including reducing the number of universities and prohibiting the use of academic credentials in marriage or job applications (except for specific roles), to reorient society towards practical skills and a more balanced value system.

The Era of Post-Religion and the True Meaning of “Jung-Do”

• Topic Keyword/Phrase: The Coming Post-Religious Era and Transcending Dualities
• Main Assertions and Explanations: Huh Kyung-young declares that humanity is entering a “post-religious era” (탈종교시대), where traditional religions will decline as people seek direct connection with the divine rather than through intermediaries. He criticizes the historical role of religious institutions in accumulating wealth and power, citing Luther’s Reformation as an example of challenging such intermediaries. He further elaborates on “Jung-Do” (중도), explaining it as a state of transcending dualities like good/evil, beauty/ugliness, happiness/unhappiness, and even truth/falsehood. from the perspective of Jung-Do, these are all one, and true existence is about fulfilling one’s “mission” (사명).
• Analogies, Examples, Biblical/Scientific/Historical References Used: He uses the example of Luther challenging the Catholic Church’s practice of selling indulgences and the power of priests, leading to the Protestant Reformation. He cites historical figures like Ahn Jung-geun and Siddhartha Gautama (Buddha) as examples of individuals who lived by a sense of mission, transcending personal happiness or suffering.
• Practical Message or Application: He urges the audience to live with a strong sense of “mission” (사명감) rather than pursuing personal happiness or avoiding suffering, as this is the path to true fulfillment and spiritual elevation. those who live with mission transcend the petty concerns of ordinary life.

The Eight Truths (Paljin) and Eight Winds (Palpung)

• Topic Keyword/Phrase: Cosmic Principles of Duality and the Path of Mission
• Main Assertions and Explanations: Huh Kyung-young introduces the “Eight Truths” (팔진: 진위, 선악, 미추, 애증 – truth/falsehood, good/evil, beauty/ugliness, love/hate) and the “Eight Winds” (팔풍: 득실, 유무, 찬난, 행불 – gain/loss, existence/non-existence, praise/blame, happiness/unhappiness). He explains that from the perspective of “Jung-Do,” these dualities are ultimately one. embracing both positive and negative experiences, including criticism, is essential for spiritual growth. those who praise you are your “enemies” (적), while those who criticize you are your “teachers” (사).
• Analogies, Examples, Biblical/Scientific/Historical References Used: He uses the example of historical figures like Kim Gu, who, despite universal praise, met an untimely end, suggesting that a lack of opposition can be dangerous. He contrasts this with figures like Park Chung-hee and Rhee Syng-man, who faced strong opposition but achieved significant national transformations, driven by a sense of mission. He praises Rhee Syng-man’s integrity and Park Chung-hee’s “spiritual, material, and ideological revolution.”
• Practical Message or Application: The audience is encouraged to welcome criticism and challenges as opportunities for growth and to live with a strong sense of mission, transcending the pursuit of personal happiness or avoidance of suffering. living with mission is the only way to escape the cycle of “sin” (죄).

The Structure of Life and the Universe: Mind, Qi, Body

• Topic Keyword/Phrase: The Interconnectedness of Mind, Qi, Body, and Cosmic Elements
• Main Assertions and Explanations: Huh Kyung-young presents a complex diagram illustrating the interconnectedness of “Mind” (심), “Qi” (기), and “Body” (신), each having a “mother” principle: Mind from “Nature” (성), Nature from “Feeling” (감); Qi from “Life” (명), Life from “Breath” (식); Body from “Essence” (정), Essence from “Contact” (촉). He explains that “Life” (명) is the central, formless “eye of the typhoon” that is sustained by these surrounding elements. He distinguishes between invisible, eternal elements (like spirit/soul) and visible, transient elements (like the physical body). He also introduces the “Six Elements” (육체: 지수화풍공식 – earth, water, fire, wind, space, consciousness) as the building blocks of the universe, connecting them to Ha-Do and Nak-Seo.
• Analogies, Examples, Biblical/Scientific/Historical References Used: He uses the analogy of the “eye of the typhoon” (태풍의 눈) to describe the formless yet powerful center of “Life” (명). He explains that the 21st century is the “era of contact” (촉의 시대), where people prefer renting and accessing things (접촉) over owning them (소유), illustrating a shift from material possession to experiential engagement.
• Practical Message or Application: Understanding this intricate structure reveals that human life is sustained by a delicate balance of visible and invisible forces. The shift to a “contact” economy implies a need to adapt to new ways of interacting with the world, emphasizing experience over ownership.

Jigam, Josik, Geumchok: The Path to Enlightenment

• Topic Keyword/Phrase: Ancient Spiritual Disciplines for Inner Harmony
• Main Assertions and Explanations: Huh Kyung-young introduces the three core spiritual practices: “Jigam” (지감 – stopping the senses), “Josik” (조식 – regulating breath), and “Geumchok” (금촉 – restraining contact). He explains that Jigam means not being overly attached to sensory experiences, Josik involves deep, regular breathing for meditation, and Geumchok means avoiding harmful or addictive contacts (e.g., alcohol, drugs, excessive physical indulgence). these practices, found in ancient scriptures like the Cheonbugyeong and Buddhist sutras, are the true path to inner peace and enlightenment, transcending the dualities of Jung-Do and Jung-Yong.
• Analogies, Examples, Biblical/Scientific/Historical References Used: He connects “Jigam” to the Buddhist concept of “Seok-Su-Sang-Haeng-Sik” (색수상행식 – form, sensation, perception, mental formations, consciousness), explaining how sensory input becomes information in the brain. He links “Josik” to the importance of breath in meditation, as taught by Siddhartha Gautama. “Geumchok” is illustrated by the addictive nature of substances like opium or alcohol, which lead to ruin if not restrained.
• Practical Message or Application: The audience is urged to practice these three disciplines to achieve spiritual mastery and avoid becoming enslaved by sensory desires. these practices are the essence of ancient wisdom, leading to a life of purpose and freedom from suffering.

The Legacy of Huh Kyung-young and the Future of Humanity

• Topic Keyword/Phrase: The Messiah’s Lineage and Global Unification
• Main Assertions and Explanations: Huh Kyung-young concludes by emphasizing his unique lineage and mission to unify the world. He claims to be descended from a mixed heritage, including Greek, Indian, Chinese, and Korean (Gaya kingdom through Queen Huh Hwang-ok), which he says makes him uniquely qualified to unite all nations. He references a book published by Chosun Ilbo, written by a Seoul National University professor, as evidence of his lineage. He also highlights the “Pa-Sa-Tap” (파사탑 – wave-killing pagoda) brought by Queen Huh Hwang-ok from India to Gaya, symbolizing a miraculous journey and divine protection.
• Analogies, Examples, Biblical/Scientific/Historical References Used: He traces his lineage through Alexander the Great’s soldiers marrying Indian women, forming the Aryan race, and then through Queen Huh Hwang-ok’s journey from Ayodhya (India) to Gaya (Korea). He connects the “two fish” (이어) symbol found in Queen Huh Hwang-ok’s artifacts to the “five loaves and two fish” (오병이어) miracle of Jesus, suggesting a shared divine origin.
• Practical Message or Application: his presence signifies a new era where humanity will be guided towards a unified, mission-driven existence, transcending national and religious divisions. He encourages the audience to embrace his teachings as a path to immense blessings and spiritual awakening.

4. Key Quotes Collection

5. “This is not seen as an opinion; this is truth, infinite truth. Infinite truth has no limits.” (During the introduction, distinguishing his teachings from human opinions.)

6. “It’s not that individuals’ opinions are broadening, but rather that individuals’ character and dignity are rising.” (Explaining the true impact of receiving his infinite truth.)

7. “If you put a mirror here, when someone comes and looks into the mirror, they might see a woman undressing. you absolutely should not put glass in the entrance.” (Warning against specific housing design flaws and their negative consequences.)

8. “Our country’s housing policy has 100% failed.” (Critiquing the fundamental flaws in modern residential planning.)

9. “This is the Nak-Seo… This is the Ha-Do… These are the ones that move the Earth itself.” (Explaining the cosmic significance of ancient diagrams in governing the universe.)

10. “When you pull heaven down, everyone thinks they are great. Everyone thinks they are a king.” (Warning about the dangers of the “man is heaven” ideology.)

11. “Our education has become such that if a father sells steamed buns, the son must become a high-ranking official.” (Critiquing the unrealistic expectations fostered by the Korean education system.)

12. “From the perspective of Jung-Do, there is only the fulfillment of one’s mission; happiness and unhappiness do not exist.” (Defining “Jung-Do” as transcending dualities through a sense of mission.)

13. “Those who say I am good are my enemies. Those who say I am bad are my teachers.” (Explaining the spiritual value of both praise and criticism.)

14. “Those two people lived by a sense of mission. What happiness could those two people have had?” (Referring to Rhee Syng-man and Park Chung-hee as examples of leaders driven by mission, not personal happiness.)

15. “Our Donghak ideology, that good ideology of ‘Si-Cheon-Ju,’ changed into ‘In-Nae-Cheon.'” (Lamenting the historical distortion of Korea’s indigenous spiritual tradition.)

16. “Our ancestors said we must do Jigam, Josik, Geumchok.” (Summarizing the three essential spiritual practices for enlightenment.)

17. Mindmap Structure

• Core theme of today’s lecture by Huh Kyung-young: The Truth of Cosmic Principles, Societal Realities, and the Path of Mission
  • I. The Nature of Truth
  • Infinite Truth (무한 진리): Boundless, uncontainable, transcends human limits
  • Human Perspectives:
  • Opinion (소견): Personal, limited views
  • Political View (정견): More elevated, but still limited
  • Exalted View (고견): Highly respected, but still human
  • II. Critique of Modern Society
  • A. Housing Policies:
  • 100% Failure: Leads to family discord, national decline
  • Entrance (현관) Design: Avoid mirrors, bright lights; invites negative energy
  • Bedroom Placement: North-facing for sleep, small rooms for qi concentration
  • Future Outlook: Empty apartments, demographic crisis
  • B. Education System:
  • Misguided Values: Prioritizes “family lineage” (가문) over “family business” (가업) or “assets” (가산)
  • Overemphasis on Universities: Leads to unemployment, national decline
  • C. Spiritual Identity:
  • Loss of “Heaven Lord” (하늘님): Replaced by foreign gods, materialism
  • Distortion of Donghak: “Si-Cheon-Ju” (serving heaven) to “In-Nae-Cheon” (man is heaven)
  • III. Cosmic Principles and Ancient Wisdom
  • A. Ha-Do (하도) & Nak-Seo (낙서):
  • Origin: Bok-Hee (복희씨), 10,000 years ago
  • Nak-Seo (Male/Yang): Destructive cycle (수극화, 화극금, 금극목, 목극토, 토극수), counter-clockwise
  • Ha-Do (Female/Yin): Generative cycle (수생목, 목생화, 화생토, 토생금, 금생수), clockwise
  • Role: Move the Earth, form the Tai-Geuk (태극)
  • B. Cheonbugyeong (천부경) & Samgeuk (삼극):
  • Three Extremes: Heaven (천극), Earth (지극 – Tai-Geuk), Human (인극 – Hwanggeuk)
  • Origin of Religions: Buddhism (대장경) and Christianity (오리엔트문명) derived from Cheonbugyeong
  • C. Structure of Life (Mind, Qi, Body):
  • Mind (심): From Nature (성), from Feeling (감)
  • Qi (기): From Life (명), from Breath (식)
  • Body (신): From Essence (정), from Contact (촉)
  • Life (명): Central, formless “eye of the typhoon,” sustained by surrounding elements
  • Six Elements (육체): Earth, Water, Fire, Wind, Space, Consciousness (지수화풍공식) – building blocks of universe
  • IV. The Path of Mission and Transcending Dualities
  • A. Post-Religious Era (탈종교시대):
  • Decline of Traditional Religions: Shift from intermediaries to direct divine connection
  • Historical Context: Luther’s Reformation against Catholic intermediaries
  • B. Jung-Do (중도) vs. Jung-Yong (중용):
  • Jung-Yong (Confucian): Human morality, adherence to “In-Ui-Ye-Ji” (仁義禮智)
  • Jung-Do (Buddhist/True Path): Transcends dualities (진위, 선악, 미추, 애증, 득실, 유무, 찬난, 행불)
  • Core of Jung-Do: Living by “Mission” (사명) – transcending happiness/unhappiness
  • C. Spiritual Practices (Jigam, Josik, Geumchok):
  • Jigam (지감): Stopping sensory attachment
  • Josik (조식): Regulating breath for meditation
  • Geumchok (금촉): Restraining harmful contacts/addictions
  • V. Huh Kyung-young’s Role and Lineage
  • Messianic Lineage: Descendant of Greek, Indian, Chinese, Korean (Queen Huh Hwang-ok) heritage
  • Symbolism: Pa-Sa-Tap (파사탑) and “Two Fish” (이어) as divine markers
  • Mission: Global unification, instilling “mission” in youth

6. Historical / Doctrinal Connections
   This lecture by Huh Kyung-young deeply connects with and builds upon his established teachings, particularly his emphasis on universal principles, societal critique, and his unique messianic role.

• Divine-Human Theory and Infinite Truth: The core assertion that his teachings are “infinite truth” (무한 진리) directly aligns with his divine-human theory, where he presents himself as the Creator delivering absolute truths, transcending human limitations and opinions. This reinforces his position as a direct conduit of cosmic knowledge, rather than a mere philosopher or politician.

• Critique of Societal Structures (33 Policies): His extensive critique of housing policies, education, and national decline is a consistent theme in his lectures and forms the basis for many of his “33 policies” (e.g., housing reform, educational reform). The lecture provides a deeper, spiritual rationale for these policy proposals, linking societal problems to fundamental cosmic imbalances and human errors in judgment.

• Ancient Wisdom and Cosmic Order: The detailed explanation of Ha-Do, Nak-Seo, Samgeuk, and the Cheonbugyeong is a recurring element in his teachings, demonstrating his connection to ancient Korean and East Asian cosmology. This lecture elaborates on how these principles govern the universe and human destiny, providing a framework for understanding his broader worldview. He consistently positions the Cheonbugyeong as the original source of all major religions, including Buddhism and Christianity , reinforcing his claim to possess the ultimate, foundational truth.

• Immortality Principles and Spiritual Discipline: The introduction of “Jigam, Josik, Geumchok” as essential spiritual practices directly relates to his teachings on spiritual elevation and achieving a higher state of being. These practices are presented as practical methods for individuals to align with cosmic order and transcend the limitations of the physical world, contributing to spiritual longevity or “immortality” in a broader sense.

• Messianic Role and Global Unification: The concluding segment on his unique lineage, tracing back to Greek, Indian, Chinese, and Korean roots through Queen Huh Hwang-ok , reinforces his long-standing claim as a messianic figure destined to unify the world. This narrative provides a historical and spiritual justification for his global mission, connecting his personal identity to a grand cosmic plan.
  Newly Emphasized Points or Developments:

• Detailed Distinction of Jung-Do and Jung-Yong: While he has previously touched upon these concepts, this lecture provides a more explicit and in-depth differentiation between Confucian “Jung-Yong” (focused on human morality) and Buddhist/true “Jung-Do” (focused on transcending dualities through mission). This clarifies a nuanced aspect of his philosophical framework.

• The “Era of Contact” (촉의 시대): The concept of the 21st century as the “era of contact” , where experience and access (renting) supersede ownership, is a more contemporary observation that integrates his cosmic principles with modern societal trends. This shows an evolution in his teachings to address current economic and social shifts.

• The “Eye of the Typhoon” Analogy for Life: The vivid analogy of “Life” (명) as the formless “eye of the typhoon” , sustained by surrounding elements, offers a powerful new metaphor for understanding the essence and fragility of existence within the cosmic order.

• Explicit Link between Criticism and Spiritual Growth: The strong assertion that “those who say I am good are my enemies, those who say I am bad are my teachers” is a particularly direct and memorable articulation of his philosophy on embracing opposition for spiritual development, emphasizing the importance of “negative” experiences.

7. Action Items & Blessing Guidance
8. Re-evaluate and Adjust Home Environment:

• Action: Cover mirrors in the entrance (현관) and avoid bright lights there to prevent negative energy and loss of blessings.
• Action: Rearrange bedrooms so that heads face north for better sleep and overall well-being. Couples should ideally use smaller rooms to concentrate positive “qi” (기).
• Action: Convert poorly located or large rooms into exercise spaces rather than sleeping areas to mitigate negative influences.
• Blessing Guidance: By aligning your living space with cosmic principles, you create an environment conducive to health, harmony, and the retention of blessings, preventing family discord and misfortune.

2. Cultivate a Sense of Mission (사명감):

• Action: Shift your focus from pursuing personal happiness or avoiding suffering to identifying and fulfilling your unique mission in life, whether for family, community, or nation.
• Blessing Guidance: Living with a strong sense of mission transcends the petty concerns of happiness and unhappiness, elevating your spiritual state and attracting immense blessings. This path is described as the only way to escape the cycle of “sin” and achieve true fulfillment.

3. Embrace Criticism and Challenges:

• Action: View criticism and opposition not as attacks, but as opportunities for growth and learning, recognizing that “those who say I am bad are my teachers.”
• Blessing Guidance: By accepting and learning from negative feedback, you build spiritual merit and accelerate your personal development. This perspective allows you to accumulate blessings even from seemingly adverse situations.

4. Practice “Jigam, Josik, Geumchok”:

• Action: Actively practice “Jigam” (stopping sensory attachment), “Josik” (regulating breath through deep, calm breathing), and “Geumchok” (restraining from harmful or addictive contacts like alcohol, tobacco, or excessive indulgence).
• Blessing Guidance: These ancient spiritual disciplines lead to inner peace, mental clarity, and control over one’s desires, which are crucial for spiritual advancement and attracting divine blessings. They help you avoid becoming a “ruined person” (폐인) and maintain a pure connection to the divine.

5. Support and Learn from Huh Kyung-young’s Teachings:

• Action: Continue to listen to and internalize Huh Kyung-young’s lectures, as he states that doing so is “building immense blessings without even realizing it.”
• Blessing Guidance: Engaging with his teachings is presented as a direct path to spiritual enlightenment and a high “score” in the cosmic record, ensuring a favorable destiny in the afterlife. this learning is more valuable than a thousand years at Harvard University.

8. One-Sentence Overall Summary
   Huh Kyung-young’s lecture reveals that true prosperity and spiritual elevation stem from understanding infinite cosmic truths, rectifying societal flaws rooted in misguided human perspectives, embracing a life of mission beyond dualities, and practicing ancient disciplines like Jigam, Josik, and Geumchok, all while recognizing his unique lineage as a guide for global unification in a post-religious era.

The Truth of the Great Gate Constant and the Coefficient of the Entrance

1. The Boundless Truth and Human Perception
   The truth I present is not merely a personal opinion; it is an infinite truth, boundless and incapable of being contained within any limited vessel of human understanding. Human opinions are subjective expressions of one’s inner thoughts regarding another. For instance, when electing a community representative, individuals present their “opinions.” However, when a presidential candidate delivers a speech, it is termed a “political view,” which operates on a higher plane. When inviting a figure like Huh Kyung-young, one might refer to his discourse as “exalted wisdom,” acknowledging the profound and elevated nature of the truth he imparts. Language often emerges spontaneously, reflecting one’s ingrained habits of thought and expression.

Consider the historical example of Hitler’s rise to power in Germany. His orator, Goebbels, introduced him with such captivating rhetoric that Hitler instantly became a national icon. Similarly, political parties in Korea often employ skilled media professionals, such as announcers, to introduce speakers and articulate political views effectively. When Huh Kyung-young’s political views are broadcast, for example, on a major network like KBS, the entire production staff of over a hundred people operates under immense tension, ensuring precise timing for the live broadcast. A presidential candidate’s speech must adhere strictly to the allocated time, with even a slight overrun being unacceptable.

My lectures, however, incorporate a degree of dialectic, unlike the often unengaging presentations of politicians or professors. Last week, we could not fully explore the concept of constants due to its vastness. Therefore, we will delve into the principles of the main gate and the entrance, analyzing them through the lens of constants and coefficients.

2. The Esoteric Wisdom of the Entrance and Its Implications
   The term for “entrance” in Chinese characters is often misunderstood. Many people are unaware of its precise meaning. It is commonly believed that the entrance should be kept dark, yet some illuminate it brightly and adorn it with mirrors, which is highly inauspicious. Such practices are said to drive away good fortune and invite malevolent spirits.

Placing a mirror at the entrance is particularly problematic. If someone looks into it, they might inadvertently glimpse a reflection of a person inside, potentially leading to dangerous situations, such as a delivery person assaulting a resident. Therefore, a glass door at the entrance can bring ruin to a household. The character for “entrance” (關) also signifies a “bolt” or “barrier,” implying a connection to darkness. It is the “bolt of darkness,” related to obscurity. Therefore, any glass at the entrance should be covered, perhaps with a bamboo screen.

Those who unknowingly live with glass at their entrance should cover it. Furthermore, the placement of rooms within a house is crucial. If a room is located in a particular area, it should be moved to another designated spot. For instance, if a room is situated where the head faces south, it can lead to insomnia. The element of fire, associated with the south, is antagonistic to water, which represents the head. Sleeping with one’s head facing north, however, promotes immediate and peaceful sleep. These seemingly minor details contain universal truths.

For homemakers, certain rooms are more suitable for children. The front rooms are ideal for sons and daughters. Couples, however, should ideally occupy the smallest room in the house. In ancient times, the master bedroom was typically small. A small room concentrates energy, whereas a large room dissipates it. Therefore, a small, secluded room is most conducive to spiritual practices like prayer. A large, open space disperses mental focus, hindering concentration.

Many people leave these auspicious small rooms empty or use them for storage, inadvertently inviting misfortune. This reflects a fundamental failure in Korea’s housing policies. If I were president, all officials responsible for designing such flawed housing policies, who failed to consult experts in geomancy, would face legal repercussions. These policies are destructive, leading to conflict, divorce, and unrest within families. It is not solely the fault of individuals; the environment plays a significant role.

Adults should occupy the back rooms, while children, who need to study, can use the front rooms. Placing adults in children’s designated areas and vice versa can lead to the decline of a household. Therefore, a superficial understanding of feng shui is insufficient; a complete comprehension of universal principles is required.

The kitchen’s location, facing north, is generally favorable. However, some housing designs place bathrooms in the most auspicious spots, forcing residents into less desirable areas. This flawed urban planning will eventually lead to many apartments becoming vacant, similar to the situation in Japan. As the population ages and moves into nursing homes, these apartments will be left empty, becoming difficult to manage. Banks are already aware of this impending crisis, hence their reluctance to grant loans based solely on real estate collateral, knowing that property values may soon plummet.

The declining birthrate, a consequence of not implementing policies like offering 100 million won for marriage, will result in Seoul’s apartments becoming as deserted as rural elementary schools. Soon, the elderly will move to nursing homes, leaving the city empty. Foreigners from the Philippines, Vietnam, Laos, Bangkok, Singapore, Malaysia, and China will then populate our streets. If they resort to violence, the remaining Koreans will flee. This is the consequence of poorly designed apartments, which are a primary cause of this future decline.

Our ancestors warned against such designs, using characters like “困” (곤), which signifies poverty and distress. Yet, we have built homes where sitting on a sofa can cause spinal problems and watching television leads to various ailments. If these rooms must be used, they should be converted into spaces for exercise, like a gym. Without a complete remodeling of our housing structures, Korea has no future.

3. The Cosmic Dance of Luo Shu and He Tu
   The universe operates on principles represented by Luo Shu (洛書) for men and He Tu (河圖) for women. Luo Shu, associated with the male principle, begins with water (水) at the bottom, represented by the numbers 1 and 6. Moving counter-clockwise, fire (火) is next, with 2 and 7. Then comes metal (金) with 4 and 9, followed by wood (木) with 3 and 8. Earth (土) is at the center, represented by 5. This sequence illustrates the cycle of mutual conquest: water conquers fire, fire conquers metal, metal conquers wood, wood conquers earth, and earth conquers water.

He Tu, associated with the female principle, was created by Fuxi ten thousand years ago, inspired by patterns on a turtle’s back—a divine revelation. Unlike Luo Shu, He Tu follows a clockwise direction. It also begins with water (1, 6) at the north. Moving clockwise, wood (3, 8) is at the east, fire (2, 7) at the south, and metal (4, 9) at the west. Earth (5, 10) is at the center. This sequence illustrates the cycle of mutual generation: water generates wood, wood generates fire, fire generates earth, earth generates metal, and metal generates water. These two diagrams, Luo Shu and He Tu, form the Taegeuk (太極), representing the dynamic interplay of yin and yang. Luo Shu embodies the masculine, celestial, and yang principles, while He Tu embodies the feminine, terrestrial, and yin principles.

4. The Three Extremes and the Essence of Cheonbugyeong
   The Cheonbugyeong (天符經), an ancient scripture from ten thousand years ago, speaks of the Three Extremes (三極): Heaven Extreme (天極), Earthly Extreme (地極), and Human Extreme (人極). The Taegeuk symbol on the Korean flag represents the Earthly Extreme. The Heaven Extreme is also present, and the Human Extreme is referred to as the Imperial Extreme (皇極). Luo Shu and He Tu play a crucial role in the universe’s creation, acting as the fundamental principles that govern these extremes. They are the forces that move the Earth itself.

For instance, if there is a drought, it is due to a negative cosmic energy. Before the emergence of a figure like Huh Kyung-young, there are often signs of such unusual energies, which can manifest as widespread chaos, economic hardship, and societal unrest. This period of turmoil, known as the “dragon’s ascent,” signifies a time when the world is shrouded in uncertainty, paving the way for the appearance of a savior.

Our ancestors, the Korean people, made a significant error. When Choe Je-u founded the Donghak movement, he clearly emphasized “serving the Heaven Master” (時天主), meaning to revere the divine being in heaven. This was encapsulated in the phrase “Eternal remembrance of all things” (永世不忘萬事知), urging humanity to never forget the myriad aspects of existence. However, the Cheondoism movement, which succeeded Donghak, distorted this core principle, changing “serving the Heaven Master” to “man is heaven” (人乃天).

This shift, proclaiming that “man is heaven,” led to a breakdown of order, with everyone asserting their own divinity. Instead of revering an absolute being, people embraced a Buddhist-influenced idea that all individuals are Buddhas. This fundamentally misunderstands the vast difference between ordinary humans and true enlightened beings. This “man is heaven” ideology weakened Cheondoism, while Christianity, which maintained the concept of a singular God, thrived. If everyone claims to be divine, chaos ensues.

This “man is heaven” concept is akin to the Buddhist idea of the Middle Way (中道), which Confucius adapted into the Doctrine of the Mean (中庸). However, the Middle Way and the Doctrine of the Mean are distinct. The Doctrine of the Mean emphasizes upholding benevolence, righteousness, propriety, and wisdom (仁義禮智)—the duties of a human being. The Middle Way, on the other hand, asserts that good and evil, beauty and ugliness, happiness and misfortune, truth and falsehood are all ultimately one. From the perspective of the Middle Way, happiness and misfortune do not exist; only one’s mission (使命) matters.

Consider historical figures like Ahn Jung-geun or Siddhartha Gautama. When asked if they were happy or unhappy, they would speak of fulfilling their mission. Happiness and unhappiness are concerns of the common person. Those who transcend such earthly desires live by a sense of mission. Mother Teresa, despite her physical appearance, lived a life of mission, fulfilling God’s purpose rather than seeking personal happiness.

From this perspective, both good and evil individuals are considered sinners. No human is without sin. The only way to transcend this state is to live with a sense of mission. When a Saudi prince, for example, dedicates his wealth to charity, it is not for personal happiness but out of a realization of his mission. Happiness, misfortune, truth, falsehood, good, evil, beauty, ugliness, gain, loss, existence, non-existence, praise, and criticism—these are all ultimately one.

The saying, “He who praises my goodness is my enemy; he who points out my faults is my teacher,” encapsulates this philosophy. Therefore, even those who criticize or slander me are my teachers. Just as a light requires both positive and negative poles, a leader needs both supporters and detractors. Historical figures like Kim Gu, who enjoyed universal support, were often assassinated because they presented no opposition, making them an obstacle to those seeking power.

Presidents Syngman Rhee and Park Chung-hee, despite their controversies, lived with a profound sense of mission. Syngman Rhee, known for his incorruptibility, saw a louse as a gift, symbolizing life itself, and was driven by a desire to uplift the nation. Park Chung-hee spearheaded spiritual, material, and ideological revolutions, establishing anti-communism as a national priority. Both deserve statues in Gwanghwamun as symbols of national foundation. They were not concerned with personal gain or happiness but with their mission.

We are currently teaching our youth only about happiness and unhappiness, neglecting to instill a sense of mission. This leads to a generation unwilling to sacrifice for the nation, resulting in national decline. A true leader inspires a sense of mission in all citizens. The current focus on individual happiness over national purpose creates a society of small-minded individuals.

The Eight Truths (八眞) encompass truth and falsehood, good and evil, beauty and ugliness, love and hate. The Eight Winds (八風) include gain and loss, existence and non-existence, praise and criticism. These should not be confused. Criticism, for instance, is essential. If someone criticizes me, it is an opportunity to accumulate merit. If no one challenges me, I gain nothing. We should seek opportunities to do good, to help others, and to show compassion.

Heaven records every action, every thought, every second of our lives. When we pass on, this record is instantly replayed, determining our destiny. Therefore, we must live with a sense of mission, always remembering to “serve the Heaven Master,” not “man is heaven.” The original Donghak philosophy, which revered the divine, was unfortunately corrupted into “man is heaven,” allowing Western religions to assert their God as the sole deity. This led to our people studying foreign histories while neglecting their own.

5. The Cosmic Blueprint: Life, Body, and the Three Extremes
   The Three Extremes—Heaven, Earthly, and Human—are central to the Cheonbugyeong. The Heaven Extreme encompasses the nine causal factors that sustain life. The Earthly Extreme and Human Extreme also have their respective components. The Daejanggyeong (大藏經), or Tripitaka, and even the Bible, are said to have originated from the Cheonbugyeong, which predates them by 7,500 years. Our ancient civilization, the Hongsan and Yellow River cultures, produced this profound scripture, which influenced Buddhism in India and later Christianity through the Indus and Egyptian civilizations.

At the core of existence is life (命), the eye of the typhoon, formless yet possessing immense power. Life is sustained by breath (息) and energy (氣), which are invisible. These represent the masculine, yang, and the main gate. On the visible side, life is connected to the body (身), essence (精), and contact (觸). These represent the feminine, yin, and the entrance.

The 21st century is the era of contact. The age of possession (所有) is fading. Young people today prefer renting to owning, understanding that contact and access are more important than ownership. This applies to everything from apartments to cars. Contact generates energy; just as food contacts the stomach to create vitality, and male and female contact creates new life.

The invisible aspects of life include mind (心), nature (性), and feeling (感). The mind originates from nature, and nature from feeling. Thus, life is a complex interplay of mind, nature, feeling, energy, breath, contact, essence, and body. This entire system revolves around the formless core of life, which, like the eye of a typhoon, is empty yet the most powerful.

The invisible aspects, such as the soul, are eternal because they are not material. Our physical body, however, is composed of earth, water, fire, wind, space, and consciousness (地水火風空識). These six elements constitute the physical form, yet they also have a formless aspect. Earth cannot exist without water, water without fire, fire without wind, and wind without space. Space, in turn, arises from consciousness. These six elements generate all things in the universe, and within them lie the principles of Luo Shu and He Tu.

The Cheonbugyeong instructs us to stop feelings (至感), meaning not to be overly attached to sensory experiences. This is the essence of the Middle Way and the Doctrine of the Mean. It also emphasizes regulating breath (調息), a core practice in meditation, as breath is the gateway for the soul. Furthermore, it advises restraining contact (禁觸), meaning to avoid harmful or addictive contacts like alcohol, tobacco, or drugs, which can lead to ruin. These three principles—stopping feelings, regulating breath, and restraining contact—are the core of the Daejanggyeong and the Middle Way.

Life, at its center, is formless, yet it is the most powerful force. Like the empty eye of a typhoon, it is the driving force behind all existence. The Cheonbugyeong, though ancient, offers profound insights into these universal truths.

6. The Path of Mission and the Future of Humanity
   Men, like the main gate, may assert themselves in the outer world, but within the home, they should defer to women, who represent the entrance. A truly wise man is assertive outside the home, not within it. Men should live with a clear sense of mission, not chasing fleeting happiness or avoiding misfortune. Whether it is honoring one’s parents, contributing to the community, or serving the nation, a strong sense of purpose is paramount.

Time passes swiftly, and those who fail to cultivate wisdom during their lifetime will regret it. The knowledge gained from these lectures, even if not consciously remembered, will be stored in the subconscious and recalled when needed. Attending these lectures is more valuable than a thousand years at Harvard.

The story of Queen Huh Hwang-ok illustrates the interconnectedness of global heritage. My own lineage traces back to her, a princess from Ayodhya, India, who traveled to Korea in 52 AD and married King Suro of Gaya. Her ancestry includes Greek blood from Alexander the Great’s soldiers who intermarried with Indians, then migrated through China before reaching Korea. This diverse heritage, encompassing European, Indian, Chinese, and Korean roots, positions me to unite the world. This history is documented in a book published by Chosun Ilbo, written by a Seoul National University archaeology professor, which details my genealogy and prophesies the emergence of a “light from the East.”

The descendants of this lineage, the Huh clan, often have distinct features like large eyes and prominent noses, unlike the typical East Asian features. Queen Huh Hwang-ok’s journey to Gaya was guided by a divine voice, and she brought with her a mysterious stone pagoda called Pasatop (波死塔), meaning “wave-killing pagoda,” which calmed the seas during her voyage. This unique blue stone pagoda, naturally formed, is still preserved at her tomb.

King Suro and Queen Huh Hwang-ok had ten children, two of whom were given the Huh surname, establishing the Gimhae Huh clan, which cannot intermarry with the Gimhae Kim clan. The queen’s artifacts often bear a fish motif, a symbol also found in the teachings of Jesus, such as the “two fish” (二漁) in the story of the loaves and fish. This ancient symbol connects my lineage to a profound historical and spiritual tradition.

We must instill a sense of mission in our youth, rather than merely teaching them about happiness and unhappiness. When leaders are corrupt, citizens lose their sense of purpose, leading to national decline. A great leader inspires a sense of mission in all. The distinction between the Eight Truths and the Eight Winds is crucial. We should not be swayed by gain or loss, existence or non-existence, praise or criticism. Instead, we should embrace challenges as opportunities to accumulate merit.

Our actions are constantly recorded by Heaven, and our ultimate destiny is determined by the sum of our deeds. Therefore, we must live with a profound sense of mission, always remembering to “serve the Heaven Master.” This was the original spirit of Donghak, which was unfortunately distorted into “man is heaven,” leading to a loss of our unique spiritual heritage and an overreliance on foreign ideologies.

Central Questions & Answers

1. What is the difference between ‘opinion’ (소견), ‘political view’ (정견), and ‘profound insight’ (고견) in Huh Kyung-young’s philosophy?

• Question: In Huh Kyung-young’s lectures, what distinguishes an ‘opinion’ from a ‘political view’ or a ‘profound insight,’ and why is this distinction important for understanding his teachings?

• Answer: Huh Kyung-young clarifies that an opinion (소견) is a personal view, often expressed in everyday situations like apartment resident representative elections. A political view (정견) is a more elevated form, used by political candidates like presidents, reflecting a higher level of thought. However, his own teachings are not mere opinions or political views; they are profound insights (고견), representing infinite truth that cannot be contained by human understanding. This distinction highlights that his lectures offer universal, boundless truths rather than limited human perspectives.

• Key Quote: “This lecture is not seen as an opinion; this is truth, infinite truth… Infinite truth has no limits.”
  2. How does Huh Kyung-young explain the spiritual significance of home design, particularly the entrance (현관) and bedroom placement?

• Question: According to Huh Kyung-young, what are the spiritual implications of home design, specifically regarding the entrance (현관) and the placement of bedrooms, and how do these affect a family’s well-being?

• Answer: the entrance (현관) should be kept dark and free of mirrors. Mirrors at the entrance can cause misfortune, allowing negative entities to enter and good fortune to leave, and even pose safety risks by revealing the interior to outsiders. He also advises against placing the master bedroom in the front of the house, especially for wives, as it can lead to insomnia due to proximity to “fire” (south direction). Smaller, rear rooms are better for couples as they concentrate energy, while larger rooms scatter it. He criticizes modern housing policies for failing to consider these cosmic principles, leading to family discord and societal problems.

• Key Quote: “If there is glass in the entrance, that household will be ruined.”
  3. What is the future of real estate and population in Korea, according to Huh Kyung-young?

• Question: What is Huh Kyung-young’s prophecy regarding the future of real estate, particularly apartments, and the demographic changes in Korea, including the decline of local schools and the rise of foreign populations?

• Answer: Huh Kyung-young predicts a bleak future for Korean real estate, especially apartments. He foresees that many apartments will eventually become vacant, similar to the situation in Japan, as the population declines. Banks are already hesitant to provide loans based on apartment collateral, anticipating a real estate bubble burst. He warns that elementary, middle, and high schools, and even universities, will become empty due to low birth rates. Eventually, Seoul’s streets will be filled with people from Southeast Asian countries, leading to social instability. He attributes these problems to flawed housing policies and a lack of foresight.

• Key Quote: “The day is coming when Seoul’s apartments will be as empty as elementary schools in the provinces.”
  4. How does Huh Kyung-young differentiate between ‘Chung-yong’ (중용, moderation) and ‘Jung-do’ (중도, the middle way) in his cosmic truth teachings?

• Question: In Huh Kyung-young’s cosmic truth teachings, what is the fundamental distinction between ‘Chung-yong’ (중용, moderation) as taught by Confucius and ‘Jung-do’ (중도, the middle way) as a higher spiritual concept?

• Answer: Chung-yong (중용), associated with Confucius, involves upholding human virtues like benevolence, righteousness, propriety, and wisdom (인의예지). It acknowledges happiness and unhappiness as distinct states, with happiness resulting from adhering to these virtues. In contrast, Jung-do (중도) transcends these dualities. It views concepts like truth and falsehood, good and evil, beauty and ugliness, happiness and unhappiness as ultimately one. From the perspective of Jung-do, one’s purpose is to fulfill their mission (사명), rendering personal happiness or unhappiness irrelevant. Great figures like Ahn Jung-geun or Buddha lived by this principle, focusing solely on their mission.

• Key Quote: “Chung-yong feels happiness and unhappiness, while Jung-do transcends happiness and unhappiness.”
  5. What is the meaning of ‘Ji-gam’ (지감), ‘Jo-sik’ (조식), and ‘Geum-chok’ (금촉) in the context of the “Heaven code sutra”(天符經) (천부경) and spiritual practice?

• Question: In Huh Kyung-young’s interpretation of the ancient Korean text “Heaven code sutra”(天符經), what do ‘Ji-gam’ (지감), ‘Jo-sik’ (조식), and ‘Geum-chok’ (금촉) signify as essential practices for spiritual enlightenment?

• Answer: These three concepts are crucial for spiritual practice, derived from the “Heaven code sutra”(天符經). Ji-gam (지감) means to “stop the senses” or “cease excessive sensation.” It advises against being overly consumed by sensory experiences, which aligns with the concept of Jung-do. Jo-sik (조식) means to “regulate breathing,” emphasizing the importance of calm, deep breathing for meditation, a practice central to many spiritual traditions like Buddhism. Geum-chok (금촉) means to “forbid contact” or “avoid harmful contact.” It warns against addictive behaviors and negative influences (like alcohol, tobacco, drugs, or inappropriate relationships) that can lead to ruin. Together, these practices guide individuals toward spiritual discipline and inner peace.

• Key Quote: “Our ancestors said we must practice Ji-gam, Jo-sik, and Geum-chok.”
  6. What is the significance of the ‘Eight Truths’ (팔진) and ‘Eight Winds’ (팔풍) in understanding life’s dualities, according to Huh Kyung-young?

• Question: How does Huh Kyung-young use the concepts of the ‘Eight Truths’ (팔진) and ‘Eight Winds’ (팔풍) to explain the dualistic nature of existence and guide individuals toward a higher perspective?

• Answer: Huh Kyung-young introduces the Eight Truths (팔진) as pairs of opposing concepts that are ultimately seen as one from a higher perspective: truth and falsehood (진위), good and evil (선악), beauty and ugliness (미추), and love and hatred (애증). Similarly, the Eight Winds (팔풍) include pairs like gain and loss (득실) and existence and non-existence (유무). He explains that from a spiritual standpoint, these dualities are not separate but interconnected. For instance, those who praise you (道吾善者) are your enemies (是吾賊), while those who criticize you (道吾惡者) are your teachers (是吾師). This perspective encourages embracing both positive and negative experiences as opportunities for growth and fulfilling one’s mission, rather than being swayed by superficial judgments.

• Key Quote: “The one who calls me good is my enemy. The one who calls me evil is my teacher.”
  7. What is Huh Kyung-young’s view on the future of religion and the concept of a ‘post-religious era’ (탈종교시대)?

• Question: What is Huh Kyung-young’s perspective on the future of religion, and what does he mean by the ‘post-religious era’ (탈종교시대) in the context of declining traditional faiths and the rise of new spiritual paths?

• Answer: Huh Kyung-young declares that humanity is entering a post-religious era (탈종교시대), meaning people are moving away from traditional organized religions, not that religion will disappear entirely. He notes the decline of churches in Europe and the US, predicting a similar trend in Korea. He attributes this to the historical role of religious intermediaries (like priests in Catholicism before the Reformation) who created a barrier between individuals and the divine. He believes that people are seeking a direct connection with the divine, as exemplified by the ancient Korean practice of praying directly to “Haneul-nim” (하늘님). His teachings offer this direct connection, making traditional religious institutions less necessary.

• Key Quote: “This is the post-religious era. What is the post-religious era? It’s moving away from religion.”
  8. What is the origin of the Korean people’s belief in ‘Haneul-nim’ (하늘님) and how was it influenced by foreign religions, according to Huh Kyung-young?

• Question: According to Huh Kyung-young, what is the ancient origin of the Korean people’s belief in ‘Haneul-nim’ (하늘님), and how did this indigenous faith become intertwined with or overshadowed by the introduction of foreign religions like Christianity?

• Answer: the Korean people have believed in Haneul-nim (하늘님), a celestial deity, for tens of thousands of years, predating the arrival of Catholicism. This indigenous belief is evidenced in ancient texts like the “Heaven code sutra”(天符經). When Christianity was introduced, the foreign term “God” was translated into “Haneul-nim” to make it relatable to Koreans. However, he views this as a loss of the original Korean spiritual identity, where the nation’s unique language and direct connection to Haneul-nim were replaced by foreign narratives. He criticizes this shift for leading to a materialistic society and a loss of national spiritual heritage.

• Key Quote: “Our ancestors’ history is unknown, but they are studying the history of those people (foreigners) with their lives on the line.”
  9. What is the significance of the “Heaven code sutra”(天符經) (천부경) and its connection to world civilizations, according to Huh Kyung-young?

• Question: What is the profound significance of the ancient Korean text “Heaven code sutra”(天符經) (천부경), and how does Huh Kyung-young link it to the origins of major world civilizations and religions like Buddhism and Christianity?

• Answer: Huh Kyung-young presents the “Heaven code sutra”(天符經) (천부경) as an ancient Korean text, over 10,000 years old, that contains the fundamental truths of the universe. He claims it is the original source from which later civilizations and religions, including Buddhism (via the Tripitaka Koreana) and Christianity (via the Orient civilization), derived their teachings. He explains that the “Heaven code sutra”(天符經)’s concepts, such as the “Three Extremes” (삼극: Heaven, Earth, Human), influenced the development of various philosophical and religious systems. He positions it as the ultimate blueprint for cosmic understanding, far predating other known scriptures.

• Key Quote: “This “Heaven code sutra”(天符經) is the original. the Tripitaka Koreana, the Diamond Sutra, all come from here.”
  10. What is Huh Kyung-young’s personal lineage and its connection to global unity, as explained through the story of Huh Hwang-ok?

• Question: How does Huh Kyung-young explain his unique personal lineage, tracing it through the story of Princess Huh Hwang-ok, and how does this heritage signify his role in achieving global unity?

• Answer: Huh Kyung-young reveals his lineage through Princess Huh Hwang-ok (허황옥), who traveled from Ayodhya (India) to Gaya (Korea) in 52 AD to marry King Suro. He explains that Huh Hwang-ok’s ancestors were the Aryan race, a mix of Greek (from Alexander the Great’s soldiers) and Indian people. This lineage, which passed through China before reaching Korea, means he carries the blood of European, Indian, Chinese, and Korean civilizations. this diverse heritage makes him uniquely qualified to bring about world unification, as he has ancestral ties to multiple major global cultures. He even mentions a book published by Chosun Ilbo that details this genealogy.

• Key Quote: ” I was born from a lineage that has all the roots to unify the world.”

Top 3 Recommended Questions1. What is the difference between ‘opinion’ (소견), ‘political view’ (정견), and ‘profound insight’ (고견) in Huh Kyung-young’s philosophy?
2. How does Huh Kyung-young explain the spiritual significance of home design, particularly the entrance (현관) and bedroom placement?
3. How does Huh Kyung-young differentiate between ‘Chung-yong’ (중용, moderation) and ‘Jung-do’ (중도, the middle way) in his cosmic truth teachings?

대문 상수(大門 象数) – (Great Gate Constant, Great Gate Symbol Number)

Refers to the symbolic numbers associated with the main gate, often discussed in the context of cosmic principles and their application to physical structures.
현관 계수(玄關 計数) – (Entrance Coefficient, Entrance Calculation)
Refers to the calculated values or principles related to the entrance of a building, particularly concerning its influence on fortune and energy.
진리(眞理) – (Truth, Reality)
The ultimate, boundless truth that transcends human opinions or limited understanding.
무한(无恨) – (Infinite, Boundless)
Describes the nature of the truth being taught, implying it has no limits or end.
소견(所見) – (Opinion, View)
A personal viewpoint or perspective, contrasted with the absolute truth.
정견(政見) – (Political Opinion, Political View)
A more formal and elevated form of opinion, specifically related to political matters, such as a presidential candidate’s platform.
고견(高見) – (Noble Opinion, Profound View)
A highly respected and profound opinion, often used when referring to a wise person’s insights.
변증법(辨證法) – (Dialectic, Dialectical Method)
A method of philosophical argument that involves contradiction and resolution, used here to describe a dynamic and engaging teaching style.
관(關) – (Gate, Barrier, Relation)
Refers to a “gate” or “barrier,” specifically in the context of the entrance (현관), and also implies “relation” or “connection.”
화(火) – (Fire)
One of the five elements (wood, fire, earth, metal, water) in traditional East Asian philosophy, used in discussions of cosmic energy and house layouts.
수(水) – (Water)
Another of the five elements, often associated with the head’s position during sleep for good health.
기(氣) – (Energy, Spirit)
Life force or vital energy, which is said to gather in smaller rooms and disperse in larger ones.
곤(困) – (Distress, Poverty)
Refers to a state of difficulty or poverty, used in the context of poor housing design leading to misfortune.
낙서(洛書) – (Lo Shu Square)
A magical square from ancient Chinese numerology, representing the cosmic order and associated with male energy (Yang).
하도(河圖) – (River Map)
Another ancient Chinese numerological diagram, representing the cosmic order and associated with female energy (Yin).
수극화(水克火) – (Water overcomes Fire)
A principle from the Five Elements theory, describing the destructive cycle where water controls fire.
화극금(火克金) – (Fire overcomes Metal)
Another destructive cycle principle, where fire melts metal.
금극목(金克木) – (Metal overcomes Wood)
Another destructive cycle principle, where metal cuts wood.
목극토(木克土) – (Wood overcomes Earth)
Another destructive cycle principle, where wood depletes earth.
토극수(土克水) – (Earth overcomes Water)
Another destructive cycle principle, where earth absorbs water.
수생목(水生木) – (Water generates Wood)
A principle from the Five Elements theory, describing the generative cycle where water nourishes wood.
목생화(木生火) – (Wood generates Fire)
Another generative cycle principle, where wood fuels fire.
화생토(火生土) – (Fire generates Earth)
Another generative cycle principle, where fire produces ash (earth).
토생금(土生金) – (Earth generates Metal)
Another generative cycle principle, where metal is found in the earth.
금생수(金生水) – (Metal generates Water)
Another generative cycle principle, where metal condenses water.
천극(天極) – (Heaven Pole, Heaven Extreme)
One of the “Three Extremes” (Heaven, Earth, Human) in ancient cosmology, representing the celestial realm.
지극(地極) – (Earthly Pole, Earthly Extreme)
One of the “Three Extremes,” representing the terrestrial realm, often associated with the 태극(太極 – Great Ultimate) symbol.
인극(人極) – (Human Pole, Human Extreme)
One of the “Three Extremes,” representing the human realm, often associated with the 황극(皇極 – Imperial Ultimate).
시천주(時天主) – (Serve the Heaven Lord)
A core tenet of Donghak (Eastern Learning), emphasizing the worship and service of the Heaven Lord.
인내천(人乃天) – (Man is Heaven)
A later interpretation of Donghak, which asserts that humans are inherently divine, contrasting with the original “Serve the Heaven Lord” concept.

Chinese Character Glossary

변증법(辨證法)-(변(辨)-discern, 증(證)-prove, 법(法)-method)
A method of argument or reasoning, used here to describe a captivating and engaging lecture style.

정견(政見)-(정(政)-politics, 견(見)-view)
Political views or opinions, a more elevated term than “소견” (personal opinion) for public figures like presidential candidates.

고견(高見)-(고(高)-high, 견(見)-view)
Exalted or profound opinion, used to respectfully refer to His deep insights.

관(關)-(관(關)-gate, related)
Refers to a “gate” or “barrier,” specifically used in the context of a dark or hidden entrance (현관).

곤(困)-(곤(困)-distress, poverty)
Refers to “poverty” or “distress,” used to criticize poorly designed housing that leads to hardship.

낙서(洛書)-(낙(洛)-Luoshui River, 서(書)-writing)
A diagram from ancient Chinese mythology, representing the order of the universe, associated with male energy (양).

하도(河圖)-(하(河)-Yellow River, 도(圖)-diagram)
A diagram from ancient Chinese mythology, representing the order of the universe, associated with female energy (음).

천극(天極)-(천(天)-heaven, 극(極)-extreme)
Heaven extreme, one of the three cosmic principles (삼극) in the Cheonbugyeong.

지극(地極)-(지(地)-earth, 극(極)-extreme)
Earthly extreme, one of the three cosmic principles (삼극), identified with the Taegeuk (태극).

인극(人極)-(인(人)-human, 극(極)-extreme)
Human extreme, one of the three cosmic principles (삼극), identified with the Hwanggeuk (황극).

태극(太極)-(태(太)-great, 극(極)-extreme)
The Great Ultimate, a fundamental concept in East Asian philosophy, here specifically linked to the earthly extreme (지극).

황극(皇極)-(황(皇)-emperor, 극(極)-extreme)
The Imperial Ultimate, here specifically linked to the human extreme (인극).

시천주(侍天主)-(시(侍)-serve, 천(天)-heaven, 주(主)-lord)
“Serve the Heaven Lord,” a core tenet of Donghak thought, emphasizing reverence for the Creator.

조화(造化)-(조(造)-create, 화(化)-transform)
Creation and transformation, part of the Donghak phrase “시천주 조화경.”

영세불망만사지(永世不忘萬事知)-(영세(永世)-eternal, 불망(不忘)-not forget, 만사(萬事)-all things, 지(知)-know)
“Never forget all things for eternity,” a phrase emphasizing the importance of remembering universal truths.

인내천(人乃天)-(인(人)-human, 내(乃)-is, 천(天)-heaven)
“Man is Heaven,” a later interpretation of Donghak thought that Mr. Huh criticizes for diminishing the divine.

중도(中道)-(중(中)-middle, 도(道)-path)
The Middle Way, a Buddhist concept of moderation, here contrasted with Confucian “중용” and interpreted as transcending happiness and suffering through a sense of mission.

중용(中庸)-(중(中)-middle, 용(庸)-ordinary)
The Doctrine of the Mean, a Confucian concept emphasizing balance, moderation, and adherence to human virtues (인의예지).

인의예지(仁義禮智)-(인(仁)-benevolence, 의(義)-righteousness, 예(禮)-propriety, 지(智)-wisdom)
The four cardinal virtues in Confucianism, representing the core principles of human morality.

팔진(八眞)-(팔(八)-eight, 진(眞)-truth)
Eight truths or principles, encompassing concepts like true/false, good/evil, beautiful/ugly, and love/hate.

진위(眞僞)-(진(眞)-true, 위(僞)-false)
Truth and falsehood, one of the pairs in the “팔진.”

선악(善惡)-(선(善)-good, 악(惡)-evil)
Good and evil, one of the pairs in the “팔진.”

미추(美醜)-(미(美)-beautiful, 추(醜)-ugly)
Beauty and ugliness, one of the pairs in the “팔진.”

행불(幸不)-(행(幸)-happiness, 불(不)-not)
Happiness and unhappiness, one of the pairs in the “팔진.”

사명(使命)-(사(使)-mission, 명(命)-command)
Mission or calling, presented as a higher state of being that transcends happiness and suffering.

죄(罪)-(죄(罪)-sin, crime)
Sin or guilt, used to describe the inherent imperfection of all humans, even those who live virtuously.

팔풍(八風)-(팔(八)-eight, 풍(風)-wind)
Eight winds, referring to eight worldly conditions that can sway human emotions, such as gain/loss, praise/blame.

득실(得失)-(득(得)-gain, 실(失)-loss)
Gain and loss, one of the pairs in the “팔풍.”

유무(有無)-(유(有)-exist, 무(無)-not exist)
Existence and non-existence, one of the pairs in the “팔풍.”

애증(愛憎)-(애(愛)-love, 증(憎)-hate)
Love and hate, one of the pairs in the “팔진.”

도오선자 시오적(道吾善者 是吾賊)-(도(道)-say, 오(吾)-my, 선(善)-good, 자(者)-person, 시(是)-is, 오(吾)-my, 적(賊)-enemy)
“He who calls me good is my enemy,” a proverb suggesting that uncritical praise can be detrimental.

도오악자 시오사(道吾惡者 是吾師)-(도(道)-say, 오(吾)-my, 악(惡)-evil, 자(者)-person, 시(是)-is, 오(吾)-my, 사(師)-teacher)
“He who calls me evil is my teacher,” a proverb suggesting that criticism can be a source of learning and growth.

천(天)-(천(天)-heaven)
Heaven or divine, emphasized as the ultimate authority to be served (시천주), not equated with humans (인내천).

심(心)-(심(心)-mind, heart)
Mind or consciousness, part of the “심기신” (mind, energy, body) triad.

기(氣)-(기(氣)-energy, spirit)
Energy or vital force, part of the “심기신” triad.

신(身)-(신(身)-body)
Body, part of the “심기신” triad.

명(命)-(명(命)-life, destiny)
Life or destiny, described as the central, formless essence around which other elements revolve.

식(息)-(식(息)-breath, rest)
Breath or respiration, crucial for life and meditation (조식).

정(精)-(정(精)-essence, semen)
Essence or vital energy, often associated with physical vitality and reproduction.

촉(觸)-(촉(觸)-touch, contact)
Touch or contact, described as the defining characteristic of the 21st century (“촉의 시대”), emphasizing interaction over ownership.

소유(所有)-(소(所)-that which, 유(有)-possess)
Possession or ownership, contrasted with the “촉의 시대” where renting and access are prioritized.

접촉(接觸)-(접(接)-contact, 촉(觸)-touch)
Contact or interaction, the core concept of the “촉의 시대,” leading to the generation of energy and life.

성(性)-(성(性)-nature, character)
Nature or character, described as the origin of the mind (마음의 어머니).

감(感)-(감(感)-feeling, sensation)
Feeling or sensation, described as the origin of nature (성품의 어머니).

지수화풍(地水火風)-(지(地)-earth, 수(水)-water, 화(火)-fire, 풍(風)-wind)
Earth, water, fire, and wind, the four classical elements, forming the basis of the physical body.

공(空)-(공(空)-emptiness, space)
Emptiness or space, one of the elements comprising the body, often associated with formlessness.

식(識)-(식(識)-consciousness, knowledge)
Consciousness or knowledge, one of the elements comprising the body, and the final stage in the process of perception (색수상행식).

색수상행식(色受想行識)-(색(色)-form, 수(受)-sensation, 상(想)-perception, 행(行)-volition, 식(識)-consciousness)
Form, sensation, perception, volition, and consciousness, the five aggregates (skandhas) in Buddhism, describing how reality is experienced.

지감(至感)-(지(至)-stop, 감(感)-sensation)
“Stop the sensations,” a practice of controlling sensory input, akin to meditation, to avoid being overwhelmed by external stimuli.

조식(調息)-(조(調)-regulate, 식(息)-breath)
“Regulate the breath,” a practice of controlled breathing, central to meditation and spiritual development.

금촉(禁觸)-(금(禁)-forbid, 촉(觸)-contact)
“Forbid contact,” a practice of avoiding harmful or addictive physical contacts and temptations.

파사(波死)-(파(波)-wave, 사(死)-die)
“Wave-killing,” referring to a mythical stone pagoda (파사탑) that calms waves, brought by Huh Hwang-ok.

진리 [Truth]: Ultimate Reality

소견 [Opinion]: Subjective Viewpoint
정견 [Political View]: Policy Platform
고견 [Profound Opinion]: Enlightened Perspective
상수 [Constant]: Universal Principle
계수 [Coefficient]: Interacting Factor
현관 [Entrance]: Threshold of Interaction
대문 [Main Gate]: External Interface
낙서 [Lo Shu Square]: Cosmic Order Diagram (Yang Principle)
하도 [River Chart]: Cosmic Flow Diagram (Yin Principle)
오행 [Five Elements]: Five Transformative Phases
수극화 [Water controls Fire]: Water’s Restraining Influence on Fire
화극금 [Fire controls Metal]: Fire’s Restraining Influence on Metal
금극목 [Metal controls Wood]: Metal’s Restraining Influence on Wood
목극토 [Wood controls Earth]: Wood’s Restraining Influence on Earth
토극수 [Earth controls Water]: Earth’s Restraining Influence on Water
목생화 [Wood generates Fire]: Wood’s Generative Influence on Fire
화생토 [Fire generates Earth]: Fire’s Generative Influence on Earth
토생금 [Earth generates Metal]: Earth’s Generative Influence on Metal
금생수 [Metal generates Water]: Metal’s Generative Influence on Water
수생목 [Water generates Wood]: Water’s Generative Influence on Wood
태극 [Taiji]: Supreme Ultimate (Cosmic Duality)
천부경 [Cheonbugyeong]: Cosmic Scripture
일시무시일석삼극무진본 [One begins without beginning, three ultimates without root]: The Genesis of Three Ultimates from Infinite Oneness
삼극 [Three Ultimates]: Three Fundamental Principles (Heaven, Earth, Humanity)
천극 [Heaven Ultimate]: Celestial Principle
지극 [Earthly Ultimate]: Terrestrial Principle
인극 [Human Ultimate]: Human Principle
시천주 [Serve the Heaven Lord]: Reverence for the Divine
조화경 [Harmonious Scripture]: Scripture of Harmony
영세불망만사지 [Never forget for eternity, know all things]: Eternal Remembrance and Omniscience
인내천 [Man is Heaven]: Humanity as Divine
중도 [Middle Way]: Path of Transcendence
중용 [Doctrine of the Mean]: Path of Balance and Virtue
인의예지 [Benevolence, Righteousness, Propriety, Wisdom]: Cardinal Virtues
팔진 [Eight Truths]: Eight Fundamental Dualities
선악 [Good and Evil]: Duality of Morality
미추 [Beauty and Ugliness]: Duality of Aesthetics
행불 [Happiness and Unhappiness]: Duality of Fortune
진위 [Truth and Falsehood]: Duality of Authenticity
사명 [Mission]: Divine Mandate
팔풍 [Eight Winds]: Eight Worldly Conditions
덕실 [Gain and Loss]: Duality of Acquisition
유무 [Existence and Non-existence]: Duality of Being
찬난 [Praise and Blame]: Duality of Reputation
애정 [Love and Hatred]: Duality of Emotion
도선자 [One who calls me good]: Adversary of Self-Improvement
도악자 [One who calls me evil]: Catalyst for Growth
God-man [God-man]: God-man
탈종교 시대 [Post-Religious Era]: Era of Spiritual Disaffiliation
지감 [Cease Sensations]: Control of Sensory Perception
조식 [Regulate Breathing]: Harmonization of Respiration
금촉 [Prohibit Contact]: Restraint of Physical Indulgence
색수상행식 [Form, Sensation, Perception, Volition, Consciousness]: Five Aggregates of Existence
소유 [Possession]: Material Ownership
촉 [Contact]: Experiential Engagement
지수화풍공식 [Earth, Water, Fire, Wind, Space, Consciousness]: Six Elements of Existence
파사탑 [Pasa Pagoda]: Wave-Calming Pagoda

Lecture Information

• Lecture Title: The Truth of the Great Gate Constant and the Coefficient of the Entrance
• Date: July 4, 2015
• Main Topic: Understanding the universe’s infinite truth, the principles of human life, societal issues, and spiritual insights through the concepts of “Great Gate Constant” (大門 象数) and “Entrance Coefficient” (玄關 計数).

Core Messages

• Huh Kyung-young’s teachings represent an infinite truth that transcends human opinions and limitations.
• The concepts of Hado (河圖) and Nakseo (洛書), along with the Cheonbugyeong (天符經), reveal the fundamental principles governing the universe and human existence.
• Societal problems, including housing policies and the education system, stem from a misunderstanding of these universal truths and a shift from “Serving Heaven (時天主)” to “Man is Heaven (人乃天).”
• True fulfillment comes from living with a sense of mission (使命感), transcending the pursuit of happiness or avoidance of misfortune.
• The current era is a post-religious era (脫宗敎時代), where direct connection with the divine, as practiced by the Korean people for millennia, is paramount, rather than relying on intermediaries.

Summary of Key Contents

The Nature of Truth and Opinion

• Infinite Truth (무한 진리): Huh Kyung-young’s lectures convey an infinite truth that cannot be contained or limited by human opinions or vessels.
• Distinction between Opinion (소견) and Political View (정견):
  • Opinion (소견): A personal view, often expressed in local elections or everyday discussions.
  • Political View (정견): A more elevated and structured view, typically presented by national political candidates.
  • Exalted View (고견): The highest form, referring to profound, enlightened insights, such as those offered by Huh Kyung-young.
• Importance of Introduction: The way a speaker is introduced significantly impacts public perception, as seen with figures like Hitler and the use of media professionals in politics.

Principles of Home Design and Fortune

• Entrance (玄關) and its Meaning: The term “Hyun-gwan” (玄關) literally means “dark barrier” or “dark connection,” implying a relationship with darkness.
  • Avoid Mirrors: Placing mirrors in the entrance is detrimental, as it can reflect negative energy, allow spirits to enter, and compromise privacy, potentially leading to misfortune.
  • Covering Mirrors: Any existing mirrors should be covered, ideally with a bamboo screen.
• Optimal Room Placement for Well-being:
  • Master Bedroom: Should be the smallest room in the house, as energy collects better in smaller spaces, promoting spiritual focus.
  • Sleeping Direction: The head should face North to prevent insomnia and promote restful sleep. Facing South, especially near a heat source (fire), leads to sleeplessness.
  • Children’s Rooms: Larger, front-facing rooms are suitable for children.
  • Kitchen: The kitchen’s location is generally favorable, but placing a bathroom in the best spot is a common mistake in modern housing.
• Critique of Modern Housing Policy:
  • Current housing policies are 100% failures because they disregard traditional wisdom and cosmic principles, leading to family discord and societal decline.
  • This failure contributes to future problems like empty apartments and an aging population, mirroring Japan’s demographic challenges.
  • The design of homes, particularly the placement of living rooms and bedrooms, is seen as a “destroyer” of family harmony.

Cosmic Principles: Hado, Nakseo, and the Cheonbugyeong

• Hado (河圖) and Nakseo (洛書): These ancient diagrams, created by Fuxi (伏羲氏), represent the fundamental cosmic order.
  • Nakseo (洛書): Associated with Yang (陽), male, and Heaven (天), it depicts a cycle of mutual conquest (水克火, 火克金, 金克木, 木克土, 土克水).
  • Hado (河圖): Associated with Yin (陰), female, and Earth (地), it depicts a cycle of mutual generation (水生木, 木生火, 火生土, 土生金, 金生水).
• The Three Extremes (三極) in Cheonbugyeong (天符經):
  • Heaven Extreme (天極): Represents the ultimate cosmic principle.
  • Earthly Extreme (地極): Corresponds to the Taegeuk (太極) symbol, representing the Earth.
  • Human Extreme (人極): Corresponds to the Hwanggeuk (皇極), representing humanity.
  • These three extremes, along with the Eight Trigrams (八卦), govern the movements of the universe and influence phenomena like rainfall.
• The Origin of World Civilizations: The Cheonbugyeong, a 10,000-year-old text from the Korean people, is the original source from which other major civilizations and religions, including Buddhism (Daejanggyeong) and Christianity (Orient civilization), derived their core principles.
• The Nine-Point Diagram of Life (命):
  • Life (命) is at the center, surrounded by eight causal factors arranged in a 3×3 grid.
  • Invisible (Yin) Side (大門 – Great Gate):
  • Mind (心), Nature (性), Feeling (感)
  • Energy (氣), Life (命), Breath (息)
  • Visible (Yang) Side (玄關 – Entrance):
  • Body (身), Essence (精), Contact (觸)
  • Life (命) is like the eye of a typhoon – formless yet the most powerful, sustained by the surrounding elements.
  • Qualities of the Invisible vs. Visible:
  • Invisible: No mass, eternal lifespan (e.g., human soul).
  • Visible: Has mass, finite lifespan (e.g., human body).
  • The Six Elements of the Body (육체): Earth (地), Water (水), Fire (火), Wind (風), Space (空), Consciousness (識). These elements, both in their tangible and intangible forms, generate all things in the universe.
• The Era of “Contact” (觸): The 21st century is shifting from an era of “Possession (所有)” to an era of “Contact (接觸).” People prefer renting and experiencing over owning, reflecting a change in values.

Spiritual Practices from Cheonbugyeong

• Controlling the Senses:
  • Stop Feeling (至感): To cease being overly influenced by sensory perceptions (色受想行識 – form, sensation, perception, mental formations, consciousness).
  • Regulate Breath (調息): To maintain calm and deep breathing, essential for meditation and connecting with the eternal soul.
  • Prohibit Contact (禁觸): To avoid harmful or addictive contacts (e.g., alcohol, tobacco, drugs, excessive indulgence) that can lead to ruin.

The Evolution of Korean Spirituality and Religion

• Shift from “Serving Heaven” to “Man is Heaven”:
  • Donghak (東學) and Choi Je-u (최재우): Originally taught “Si-cheon-ju (時天主)” – to serve the Lord of Heaven, recognizing a supreme being.
  • Cheondogyo (天道敎) and “In-nae-cheon (人乃天)”: Later, Donghak was misinterpreted by Cheondogyo to mean “Man is Heaven,” leading to a belief that all humans are divine. This weakened the religion and fostered arrogance.
• Critique of Religious Intermediaries:
  • Catholicism: Historically, the Catholic Church acted as an intermediary between God and humans, collecting tithes and selling indulgences, which led to the Reformation by Martin Luther.
  • Protestantism: While Luther aimed to remove intermediaries, modern Protestant pastors in Korea have also gained significant power, creating new forms of mediation.
  • Korean Tradition: The Korean people traditionally prayed directly to Heaven (하늘님) for tens of thousands of years, without intermediaries, as evidenced by the Cheonbugyeong.
• The Post-Religious Era (脫宗敎時代): The world is entering an era where traditional religions are declining, and people are moving away from institutionalized faith. This trend is evident in Europe and the US, and is now reaching Korea.

Philosophical Concepts: Jungyong (中庸) vs. Jungdo (中道)

• Jungyong (中庸 – Doctrine of the Mean):
  • Emphasizes upholding benevolence (仁), righteousness (義), propriety (禮), and wisdom (智).
  • Views happiness and misfortune as distinct outcomes based on adherence to these virtues.
• Jungdo (中道 – Middle Way):
  • Transcends dualities, seeing truth and falsehood (眞僞), good and evil (善惡), beauty and ugliness (美醜), happiness and misfortune (幸不), love and hate (愛憎) as ultimately one.
  • Focuses on fulfilling one’s mission (使命), where happiness and misfortune cease to exist as separate concepts.
  • All humans are considered “sinners” in the sense that they cannot fully escape their inherent limitations, and true liberation comes from living with a sense of mission.
• Eight Winds (八風): Refers to the eight worldly conditions that can sway a person: gain (得), loss (失), praise (讚), blame (毀), honor (譽), disgrace (辱), suffering (苦), and pleasure (樂). Jungdo transcends these.
  • “He who calls me good is my enemy (道吾善者 是吾賊); he who calls me evil is my teacher (道吾惡者 是吾師).” This principle highlights the value of criticism for growth.
  • A leader needs both positive and negative support (50% positive, 50% negative) to thrive; universal approval can lead to downfall.

The Lineage of Huh Kyung-young

• Huh Kyung-young’s lineage traces back to Huh Hwang-ok (許皇玉), a princess from Ayodhya, India, who married King Suro of Gaya in 52 AD.
• This lineage represents a blend of Greek, Indian, Chinese, and Korean bloodlines, originating from the descendants of Alexander the Great’s soldiers who settled in India.
• This diverse heritage positions Huh Kyung-young as a figure capable of unifying the world.
• Huh Hwang-ok’s journey to Gaya was guided by a divine voice, and her ship carried a mysterious Pasa Tower (波死塔), a blue, naturally formed stone tower that calmed the waves.
• Her artifacts bore fish patterns, a symbol also found in the teachings of Jesus (e.g., the two fish of “O-byeong-i-eo”).

Key Policies and Proposals

• Housing Policy Reform:
  • Redesigning apartment layouts to align with cosmic principles, moving away from current “failed” designs.
  • Addressing the issue of empty apartments and the aging population by creating sustainable housing solutions.
• Education System Overhaul:
  • Reducing the number of universities and promoting vocational high schools to address unemployment and the overemphasis on academic qualifications. 70% of students should attend vocational schools.
  • Eliminating the use of academic backgrounds (school names) in marriage and job applications to prevent discrimination and promote practical skills.
  • Encouraging a culture of “family business (家業)” like in Japan, rather than solely pursuing high-status careers.
• Historical Reassessment:
  • Erecting statues of Presidents Syngman Rhee and Park Chung-hee in Gwanghwamun, recognizing their contributions to nation-building and spiritual/material revolution, despite historical controversies.

Philosophical and Cosmic Insights

• The Universe’s Truth: The universe operates on principles of balance and interconnectedness, as shown in Hado and Nakseo.
• The Role of a Messiah: A messianic figure like Huh Kyung-young appears during times of great societal upheaval and confusion, akin to a “dragon’s roar” (용트림) that clears the fog.
• The Nature of the Soul: The human soul is eternal because it is not a material entity with mass.
• Divine Judgment: All human actions are meticulously recorded by Heaven, and a comprehensive “score” is instantly calculated upon death, determining one’s destiny.
• The Power of Huh Kyung-young’s Energy: His presence and image emit infinite energy, transforming any space into a sacred one, unlike other religious figures or objects.

Critique of Reality and Alternatives

• Failed Housing Policies: Modern apartment designs are fundamentally flawed, leading to family conflict and societal breakdown.
• Education System’s Role in Unemployment: The overemphasis on university education and “family prestige (가문)” over vocational skills and “family business (가업)” creates a large pool of unemployed graduates and a shortage of skilled labor.
• Loss of National Identity: The shift from “Serving Heaven” to “Man is Heaven” and the adoption of Western religious narratives have led Koreans to neglect their own spiritual heritage and history.
• Erosion of Mission: The current political climate, characterized by corruption and self-interest, discourages citizens from developing a sense of mission for the nation, fostering a “small-minded” (소인배) mentality focused on personal happiness.
• Huh Kyung-young as the Solution: He offers a path to instill a sense of mission in the youth and guide the nation towards a brighter future.

Practical Implications

• Embrace a Sense of Mission: Individuals should strive to live with a sense of mission (使命感), transcending personal happiness or misfortune, and dedicating themselves to a greater purpose for family, community, or nation.
• Cultivate Inner Strength: Men should be strong outside the home but yield to women inside, avoiding petty arguments.
• Seek Opportunities for Good Deeds: Actively look for chances to help others or endure hardship, as these actions accumulate merit in the eyes of Heaven.
• Continuous Learning: Listening to Huh Kyung-young’s lectures is considered a profound form of learning, equivalent to thousands of years at top universities, ensuring spiritual knowledge is retained even after death.

One-Sentence Core Summary
Huh Kyung-young’s lecture reveals the universe’s infinite truth through ancient wisdom like Hado, Nakseo, and Cheonbugyeong, critiquing societal failures stemming from a departure from “Serving Heaven” to “Man is Heaven,” and advocating for a life of mission that transcends dualities, preparing individuals for a post-religious era and divine judgment.

The concept of “infinite truth” (무한 진리) as described in the lecture implies that it has no ____.

(limits, infinite truth cannot be contained or limited, unlike human opinions or perspectives. A common misconception is that truth can be fully grasped or contained within a specific framework.)

True or False: “Sogyeon” (소견) refers to a formal political statement made by a presidential candidate.
(False, “Sogyeon” refers to expressing one’s personal opinion or view, often in less formal settings like a neighborhood representative election. A presidential candidate’s speech is called “Jeonggyeon” (정견), a more elevated term.)

What is the primary reason given for why placing a mirror in the entrance (hyun-gwan) of a home is considered inauspicious?
① It reflects good fortune away from the house.
② It allows evil spirits to enter the home.
③ It can expose the privacy of residents to outsiders.
④ It makes the entrance appear too bright.
(③ It can expose the privacy of residents to outsiders., The lecture explains that a mirror in the entrance can reflect the interior of the home, potentially exposing residents to people outside, which is seen as a cause for misfortune. A common misconception is that it only reflects good luck away.)

which room in a house is ideal for a married couple to sleep in to avoid insomnia and promote well-being?
① The largest room in the house.
② A room facing south.
③ The smallest room in the house.
④ A room with a mirror.
(③ The smallest room in the house., small rooms concentrate “qi” (기), which is beneficial for well-being and prayer, while large rooms cause it to scatter. A common misconception is that larger rooms are always better for comfort.)

What is the term used to describe the shift from “Si-cheon-ju” (시천주) to “In-nae-cheon” (인내천) in Donghak thought, which Mr. Huh views as a critical mistake?
(Human-centered shift, changing “Si-cheon-ju” (serving God) to “In-nae-cheon” (man is heaven) led to people believing they are gods, causing societal chaos and weakening the original spiritual foundation. A common misconception is that “In-nae-cheon” is a positive evolution of the original thought.)

Intermediate
True or False: the “Nakseo” (낙서) diagram represents the female principle (Yin) and follows a clockwise direction.
(False, The “Nakseo” diagram represents the male principle (Yang) and follows a counter-clockwise direction, while “Hado” (하도) represents the female principle and follows a clockwise direction. A common misconception is confusing the directions or associated principles of these two diagrams.)

What is the core difference between “Jung-yong” (중용) and “Jung-do” (중도) as explained in the lecture?
(Jung-yong emphasizes adhering to human virtues like benevolence, righteousness, propriety, and wisdom, while Jung-do transcends concepts of happiness/unhappiness, good/evil, focusing instead on fulfilling one’s mission. A common misconception is that they are interchangeable terms for moderation.)

The lecture describes a concept called “Pal-jin” (팔진) which includes pairs like truth/falsehood, good/evil, beauty/ugliness, and love/hate. What is His main point about these pairs in the context of “Jung-do”?
① They represent the fundamental dualities of human experience.
② They are distinct and should be clearly differentiated.
③ They are ultimately seen as one and the same from a higher perspective.
④ They are irrelevant to spiritual enlightenment.
(③ They are ultimately seen as one and the same from a higher perspective., He explains that from the perspective of “Jung-do,” these seemingly opposite pairs are considered unified, meaning true and false are one, good and evil are one, etc. A common misconception is that these are absolute distinctions.)

what is the primary reason for the decline of traditional religious institutions like temples and churches in the modern era?
(The rise of a “post-religious era” (탈종교시대) where people are moving away from organized religion, preferring direct spiritual connection or finding religion unnecessary. A common misconception is that it’s solely due to a lack of faith or moral decline.)

What three practices, derived from the “classic of seal of Heaven” (천부경), are presented as essential for spiritual cultivation and are analogous to concepts found in Buddhism and Confucianism?
(Ji-gam (지감), Jo-sik (조식), and Geum-chok (금촉). Ji-gam means to cease excessive sensory input, Jo-sik means to regulate breathing, and Geum-chok means to refrain from harmful contact or indulgence. A common misconception is that these are purely religious rituals rather than practical spiritual disciplines.)

Advanced
Explain His critique of past housing policies in Korea, particularly regarding apartment design, and its long-term societal consequences.
(He criticizes apartment designs for failing to consider traditional principles of “qi” (기) and optimal room placement, leading to family discord and mental health issues like insomnia. He predicts that these poorly designed apartments will eventually become empty, contributing to societal collapse, similar to Japan’s demographic crisis, as people move to nursing homes and foreign populations increase. A common misconception is that housing policy failures are purely economic or architectural, rather than deeply cultural and spiritual.)

The lecture discusses the concept of “Yuk-che” (육체) in two forms: one with form (visible) and one without form (invisible). How does Mr. Huh relate these two forms to the elements of the universe and the concepts of Yin and Yang?
(He explains that the visible “Yuk-che” (body) is composed of “Ji-su-hwa-pung-gong-sik” (earth, water, fire, wind, void, consciousness), which are the six elements that generate all things in the universe. The invisible “Yuk-che” (spirit/soul) is eternal and without mass, representing the Yang principle, while the visible, mass-having body is Yin. These two forms are interconnected and represent the fundamental duality of existence. A common misconception is that the body and spirit are entirely separate entities without a deep, interconnected relationship.)

what is the significance of the “Pa-sa-tap” (파사탑) in the story of Huh Hwang-ok, and what does it symbolize about her journey and His own lineage?
(The “Pa-sa-tap” is a mysterious blue stone pagoda that Huh Hwang-ok brought from India to Gaya, which was believed to calm the waves during her sea voyage. It symbolizes a divine intervention and a unique, non-Korean origin. For the speaker, it signifies his own mixed lineage, tracing back to Greek, Indian, Chinese, and Korean roots through Huh Hwang-ok, positioning him as a figure destined for global unity. A common misconception is that the tower is merely a historical artifact, rather than a symbol of a profound, divinely guided journey and lineage.)

He contrasts the values of “Ga-eop” (가업), “Ga-mun” (가문), and “Ga-san” (가산) in different cultures. Explain how these concepts relate to His critique of Korean education and its impact on employment and national identity.
(He contrasts Japan’s emphasis on “Ga-eop” (family business/craft), where even Harvard graduates continue family trades, with China’s focus on “Ga-san” (family wealth). He criticizes Korea’s education system for prioritizing “Ga-mun” (family prestige/lineage) and academic degrees, leading to inflated expectations, a disdain for manual labor, and a surplus of university graduates who are unwilling to take on practical jobs, ultimately causing high unemployment and a reliance on foreign labor for manufacturing. A common misconception is that higher education inherently leads to better national outcomes, rather than a mismatch between education and societal needs.)

This document contains a lecture by a speaker named Huh Kyung-young, who presents himself as a unique spiritual leader and political figure. The lecture covers a wide range of topics, including Korean history, traditional philosophies like Cheonbugyeong, the evolution of religions, and social critiques of modern Korea, particularly its housing and education policies. his role as a messianic figure destined to unify the world and correct societal ills, often contrasting his “infinite truth” with conventional wisdom.

Huh Kyung-young’s Worldview and Philosophy

The Nature of Truth vs. Opinion
Huh Kyung-young sharply distinguishes between his teachings and mere “opinions,” asserting that his words are “infinite truth” that cannot be contained or limited. This highlights his self-perception as a conduit for ultimate, boundless wisdom, far beyond human-made concepts.
무한 진리는 한계가 없어요. 그래 이거를 그릇에 담을 수 있나? 그릇에 못 담죠? 진리는 어떤 소견이 아니란 말이야. 이거는 무한의 진리. 그래서 이거는 어디다 담을 수가 없어.
Infinite truth has no limits. Can this be contained in a vessel? It cannot. Truth is not some opinion. This is infinite truth. it cannot be contained anywhere.

우리 강의하는 거는 소견으로 보는 게 아니고 이거는 진리지 무한대의 진리 무한 그러니까 이 우리 강의는 무한(无恨) 무한 무한의 진리야.
Our lecture is not to be seen as an opinion; it is truth, infinite truth. this lecture is infinite, infinite truth.

Critique of Modern Society and Policies
Huh Kyung-young offers a scathing critique of South Korea’s housing and education policies, declaring them “100% failures.” He attributes many societal problems, including family discord and unemployment, to flawed urban planning and an education system that prioritizes “family prestige” over practical skills and “family business.” This reveals his belief that systemic issues, rather than individual failings, are at the root of national decline.
그러니까 우리나라 주택 정책은 100% 실패했다. 안 했다? 100% 실패한 거야.
Korea’s housing policy has 100% failed. Hasn’t it? It has 100% failed.

모든 우리나라의 실업자나 망국의 원인이 대학에 있는 거야.
The cause of all unemployment and national ruin in Korea lies in universities.

아버지가 찐빵 장사면 아들은 벼슬을 해야 돼. 그러니까 우리나라는 뭘 중요시해? 가문(家門) 가문.
If a father sells steamed buns, the son must become a government official. what does Korea value? Family prestige, family prestige.

The Concept of “Samyung-gam” (Sense of Mission)
A central tenet of Huh Kyung-young’s philosophy is “Samyung-gam,” or a sense of mission, which he contrasts with the pursuit of personal happiness or avoidance of misfortune. true fulfillment comes from dedicating oneself to a higher purpose, citing historical figures like Ahn Jung-geun and Admiral Yi Sun-sin as examples. This emphasizes a stoic, duty-bound approach to life, where individual desires are transcended for collective good.
중도에서 볼 때는 인간으로서의 사명만 다하면 되는 거지 행복과 불행은 존재하지가 않아.
From the perspective of the Middle Way, one only needs to fulfill their mission as a human being; happiness and misfortune do not exist.

행복과 불행한지 뭐 한지 그런 거는 나한테는 사치입니다. 이 경지를 중도 라고 해요.
Whether I am happy or unhappy, such things are a luxury to me. This state is called the Middle Way.

그래서 중용은 행복과 불행을 느끼는 것이고 중도는 행복과 불행을 초월하는 것이예요.
“Jung-yong” (the Doctrine of the Mean) is about feeling happiness and misfortune, while “Jung-do” (the Middle Way) is about transcending happiness and misfortune.

Critique of Religious Evolution and “Innaecheon”
Huh Kyung-young critiques the evolution of Korean indigenous religion, particularly the shift from “Sicheonju” (serving the Heaven Lord) to “Innaecheon” (man is heaven). this change, influenced by Buddhist ideas of universal Buddhahood, led to a loss of respect for a singular divine authority and fostered excessive individualism, weakening the national spirit. He also criticizes the historical practices of Catholicism and the current state of Protestantism, predicting a “post-religious era.”
인내천으로 바꿔버린 거야. 사람이 하늘이 돼 가지고 일단 하늘을 끄집어 내려버려. 하늘을 끄집어 내려 버리니까 너도 나도 그냥 잘났다는 거야.
They changed it to “Innaecheon.” Man became heaven, pulling heaven down. When heaven was pulled down, everyone thought they were superior.

이게 무슨 말이냐하면은 인내천이라는 걸로 바꿔버리니까 천도교가 약화돼 버린 거야. 그런데 이걸 끝까지 주장한 기독교 뜬 거야.
What this means is that by changing it to “Innaecheon,” Cheondogyo weakened. But Christianity, which insisted on its original tenets, rose.

이 시대는 눈을 불보듯이 훤해 지금 노인들 돌아가 버리고 나면 교회 갈 사람 있나 없나? 없어요.
This era is as clear as day. Once the elderly pass away, will there be anyone left to go to church? No.

The Importance of “Geumchok” (Restraining Contact)
Huh Kyung-young introduces “Geumchok” (禁觸), meaning to restrain contact, as a crucial practice for self-mastery, alongside “Jigam” (stopping sensory input) and “Josik” (regulating breath). He warns against succumbing to addictive “contact” with things like alcohol, tobacco, or drugs, which can lead to ruin. This reflects a philosophy of asceticism and self-control as pathways to spiritual and personal well-being.
금촉(禁觸) 가능하면 술집 여자 옆에 가지 말라는 거야. 가능하면 좀 저 저 이쁜 여자 있으면 좀 조심하라는 거야.
“Geumchok” (restraining contact) means to avoid going near women in bars if possible. If there’s a pretty woman, be careful if possible.

그러니까 이 촉에 미쳐버리면 폐인이 되는 거예요. 그러니까 우리 선조들은 지감 조식 금촉을 해야 된다.
if you go crazy with this “contact,” you become a ruin. Therefore, our ancestors said we must practice “Jigam,” “Josik,” and “Geumchok.”

The “Taljonggyo” (Post-Religious) Era
Huh Kyung-young declares that the world is entering a “Taljonggyo” (脫宗敎時代), or post-religious era, where traditional religions will become obsolete. He predicts that churches will transform into cafes and temples into lodging, as people seek direct spiritual connection rather than intermediaries. This vision underscores his belief in a future where his direct teachings will replace conventional religious institutions.
탈종교시대(脫宗敎時代) 필요 없어져요. 어 탈종교시대야 탈종교시대가 뭐요? 벗어나는 것 종교가 없어지는 게 아니고 종교에서 벗어져 다 나와버려.
The post-religious era. It becomes unnecessary. it’s the post-religious era. What is the post-religious era? It’s about breaking free. Not that religion disappears, but people break free from religion and all come out.

This document contains a lecture by a speaker, presumably Huh Kyung-young, on various topics including Korean history, traditional philosophy, social issues, and personal worldview. He uses a unique blend of historical anecdotes, philosophical concepts like “Hado” and “Nakseo,” and social commentary to convey his message. The core of the lecture emphasizes the importance of a sense of mission (사명감) over personal happiness and criticizes modern societal trends, particularly in education and housing, for leading to national decline.

Understanding His Core Philosophy

The Truth of Infinite Wisdom (무한 진리)
his teachings are not mere opinions but “infinite truth” (무한 진리), which cannot be contained or limited. This sets a high bar for his discourse, positioning it as absolute and boundless.
무한 진리는 한계가 없어요. 그래 이거를 그릇에 담을 수 있나? 그릇에 못 담죠? 진리는 어떤 소견이 아니란 말이야. 이거는 무한의 진리.
Infinite truth has no limits. Can this be contained in a vessel? It cannot. Truth is not some opinion. This is infinite truth.

우리 강의하는 거는 소견으로 보는 게 아니고 이거는 진리지 무한대의 진리 무한 그러니까 이 우리 강의는 무한(无恨) 무한 무한의 진리야.
Our lecture is not to be seen as an opinion; it is truth, infinite truth. this lecture is infinite truth.

Critique of Modern Society and Education
He sharply criticizes modern housing policies and the education system, arguing they are fundamentally flawed and contribute to societal problems. He believes that the focus on “family lineage” (가문) over “family business” (가업) and the pursuit of higher education for all lead to unemployment and national decline.
그러니까 우리나라 주택 정책은 100% 실패했다 안 했다? 100% 실패한 거야.
Korea’s housing policy has 100% failed, hasn’t it? It has 100% failed.

모든 우리나라의 실업자나 망국의 원인이 대학에 있는 거야.
The cause of all unemployment and national ruin in Korea lies in universities.

일본 사람이 제일 중요시하는 게 뭐예요? 가업(家業) 가업이야 아들이 하버드 대학을 나와도 자기 아버지가 찐빵 장사하면 찐빵 장사 와서 해. 이런 눈높이를 가리키지 않고 우리는 교육이 어떻게 됐냐 하면 아버지가 찐빵 장사면 아들은 벼슬을 해야 돼.
What do Japanese people value most? Family business. Even if a son graduates from Harvard, if his father sells steamed buns, he comes and sells steamed buns. Instead of teaching this kind of perspective, our education has become such that if a father sells steamed buns, the son must become an official.

The Importance of a Sense of Mission (사명감)
A central theme is the idea that individuals, especially men, should live with a “sense of mission” (사명감) rather than pursuing personal happiness or avoiding misfortune. This mission-driven life is presented as a higher state of being, transcending the petty concerns of ordinary people.
중도에서 볼 때는 인간으로서의 사명만 다하면 되는 거지 행복과 불행은 존재하지가 않아.
From the perspective of the Middle Way, one only needs to fulfill their mission as a human being; happiness and unhappiness do not exist.

행복과 불행한지 뭐 한지 그런 거는 나한테는 사치입니다. 이 경지를 중도 라고 해요.
Whether I am happy or unhappy, such things are a luxury to me. This state is called the Middle Way.

행복과 불행 진위 옳고 그르고 선악 미추 행불은 천한 사람 낮은 사람들이 따지는 거다.
Happiness and unhappiness, truth and falsehood, good and evil, beauty and ugliness, fortune and misfortune are things that common, low-class people concern themselves with.

Critique of Religious Evolution: From “Serving Heaven” to “Man is Heaven”
He critiques the evolution of Korean indigenous religion, Donghak, from “Si Cheonju” (시천주 – serving the Lord of Heaven) to “Innaecheon” (인내천 – man is heaven). this shift led to a loss of humility and a chaotic society where everyone believes they are supreme.
시천주(時天主) → 인내천(人乃天) 인내천으로 바꿔버린 거야. 사람이 하늘이 돼 가지고 일단 하늘을 끄집어 내려버려. 하늘을 끄집어 내려 버리니까 너도 나도 그냥 잘났다는 거야. 지가 전부 왕이라는 거야 전부 다.
They changed “Si Cheonju” to “Innaecheon.” Man became heaven, and they pulled heaven down. When heaven was pulled down, everyone thought they were great. Everyone thought they were king.

우리 민족이 하나 실수한 게 있어. 우리 민족이 하나 실수했단 말이야. 분명히 최재우가 최재우가 동학을 만들 때 하늘에서 뭐라고 그러냐면은 분명히 시천주라고 그랬어.
Our nation made one mistake. Our nation made one mistake. Clearly, when Choi Je-u created Donghak, heaven clearly said “Si Cheonju.”

The Cycle of Praise and Criticism
He introduces the concept that both praise and criticism are necessary for growth and balance. He uses the analogy of a house needing both a bright main gate and a dark entrance to function, implying that a leader needs both supporters and detractors.
도오선자 시오적(道吾善者 是吾賊) 그다음에 나를 악하다고 하는 자는 도오악자는 시오사야 사(師) 나의 스승이다.
He who praises my goodness is my enemy. And he who calls me evil, he who calls me evil is my teacher.

밝은 데가 있으면 어두운 데가 있어야 불이 켜지는 거야. 플러스 50% 마이너스 50%가 돼.
If there is light, there must be darkness for the light to turn on. It becomes 50% plus and 50% minus.

The “Touch” (촉) Era and the End of Ownership
He predicts a future where “ownership” (소유) becomes obsolete, replaced by a “touch” (촉) or “contact” (접촉) era. People will prefer renting and accessing services over owning physical assets, reflecting a shift in values among younger generations.
21세기는 무슨 시대야 어? 조 교수님 21세기 무슨 시대예요? 촉의 시대 촉의 시대야 21세기가 왜 그러냐 잘 봐요. 인제 이 시대가 가요 이거 이게 뭐요? 소유(所有) X 소유 소유는 이제 가요.
What era is the 21st century? Professor Jo, what era is the 21st century? The era of touch. The 21st century is the era of touch. Why? Look closely. This era is passing. What is this? Ownership X. Ownership, ownership is now gone.

애들 생각은 뭐요? 렌트 개념으로 바뀌어 소유가 이제 귀찮은 거야.
What do kids think? It’s changing to a rental concept; ownership is now bothersome.

The Speaker’s Unique Lineage and Role as a Messiah
He claims a unique lineage, tracing his ancestry through a mix of European (Greek), Indian, and Korean heritage, specifically through the legendary Queen Huh Hwang-ok. He presents this mixed heritage as evidence of his destiny to unify the world and solve global problems.
그러니까 유럽 그리스 사람이 인도와 섞이고 인도에서 중국을 가 가지고 중국하고 섞여가지고 다시 가야로 와서 김수로왕하고 한민족하고 섞인 게 내가 그 혈족에서 태어난다 이 말이에요. 그러니까 메시아가 올 때 시시한 종자에서 오지는 않는다 말이오.
a European Greek person mixed with Indians, went from India to China, mixed with Chinese, and then came back to Gaya to mix with King Suro and the Korean people. I am born from that lineage. when the Messiah comes, he does not come from an insignificant lineage.

그래서 내가 세계 통일을 할 수 있는 게 유럽도 고향이고 인도도 고향이고 중국도 고향이고 세계 통일을 할 근극지가 다 있어 없어요? 다 있는 혈족에서 내가 태어났는데.
I can unify the world because Europe is my homeland, India is my homeland, and China is my homeland. Do I have all the ancestral roots to unify the world? I was born from a lineage that has them all.

This document contains a lecture by a speaker named Huh Kyung-young, who presents himself as a unique spiritual leader and political figure. The lecture covers a wide range of topics, including Korean history, traditional philosophies like Cheonbugyeong, the evolution of religions, and social critiques of modern Korea, particularly its housing and education policies. his role as a messianic figure destined to unify the world and correct societal ills, often contrasting his “infinite truth” with conventional wisdom.

Huh Kyung-young’s Worldview: Beyond Conventional Wisdom

The Nature of Truth vs. Opinion
his teachings are not mere opinions but “infinite truth” that cannot be contained or limited. This immediately sets him apart from ordinary speakers, positioning his words as ultimate reality. He critiques the common tendency to present personal views as truth, highlighting the difference between “opinion” (소견), “political view” (정견), and his own “exalted view” (고견). This distinction is crucial for understanding his self-perception as a purveyor of absolute truth.
무한 진리는 한계가 없어요. 그래 이거를 그릇에 담을 수 있나? 그릇에 못 담죠? 진리는 어떤 소견이 아니란 말이야. 이거는 무한의 진리 그래서 이거는 어디다 담을 수가 없어.
Infinite truth has no limits. Can this be contained in a vessel? It cannot. Truth is not some opinion. This is infinite truth, so it cannot be contained anywhere.

소견은 상대방에 대해서 자기의 마음에 있는 거를 발표하는 거예요. 내 소견은 이렇습니다. 그거는 이제 아파트에서 동 대표 뽑을 때 소견 발표를 하는 거야. 그러니까 이제 대통령 후보가 나와서 연설하는 건 소견이 아니고 정견이라고 그래요.
An opinion is expressing what’s in your heart about the other person. “My opinion is this.” That’s like giving an opinion speech when electing a building representative in an apartment complex. when a presidential candidate gives a speech, it’s not an opinion, it’s called a political view.

Critique of Modern Society: Housing and Education
Huh Kyung-young offers a scathing critique of South Korea’s housing and education policies, declaring them “100% failures.” He connects these failures to societal problems like family discord, mental health issues, and unemployment. His radical solutions, such as redesigning apartments based on traditional wisdom and drastically reducing the number of universities, reveal a deep-seated belief that modern approaches have led the nation astray.
그러니까 우리나라 주택 정책은 100% 실패했다 안 했다? 100% 실패한 거야. 모든 그동안의 주택 정책의 관료는 전부 구속이야.
has Korea’s housing policy failed 100% ? It has failed 100%. All the officials involved in housing policy so far should be arrested.

모든 우리나라의 실업자나 망국의 원인이 대학에 있는 거야. 젊은이들을 죽이는 원인이 대학에 있단 말이야. 그래가지고 이놈의 대학에서부터 애들이 배워 가지고 눈높이만 높아놓고 실제적으로는 구름 잡는 거야.
The cause of all unemployment and national ruin in Korea lies in universities. The cause of killing young people is in universities. children learn from these universities, only raising their expectations, but in reality, they are chasing clouds.

The Concept of “Samyung-gam” (Sense of Mission)
A central theme in Huh Kyung-young’s philosophy is “Samyung-gam,” or a sense of mission. true fulfillment comes not from pursuing happiness or avoiding misfortune, but from dedicating oneself to a higher purpose. He contrasts this with the “inferior” pursuit of personal happiness, citing historical figures like Ahn Jung-geun and Yi Sun-sin as examples of individuals driven by mission. This concept is a powerful call to transcend individual desires for collective good.
중도에서 볼 때는 인간으로서의 사명만 다하면 되는 거지 행복과 불행은 존재하지가 않아.
From the perspective of the Middle Way, one only needs to fulfill their mission as a human being; happiness and unhappiness do not exist.

행복과 불행한지 뭐 한지 그런 거는 나한테는 사치입니다. 이 경지를 중도 라고 해요.
Whether I am happy or unhappy, such things are a luxury to me. This state is called the Middle Way.

Critique of Religious Evolution: From “Si-cheon-ju” to “In-nae-cheon”
Huh Kyung-young traces the decline of Korean spiritual identity to the misinterpretation of “Si-cheon-ju” (serving the Heaven lord) into “In-nae-cheon” (man is heaven). this shift, influenced by Buddhist ideas of universal Buddhahood, led to a loss of reverence for a transcendent God and fostered excessive individualism. He sees this as a fundamental error that weakened national spirit and opened the door to foreign influences.
시천주(時天主) → 인내천(人乃天) 사람이 하늘이 돼 가지고 일단 하늘을 끄집어 내려버려. 하늘을 끄집어 내려 버리니까 너도 나도 그냥 잘났다는 거야. 지가 전부 왕이라는 거야 전부 다.
Si-cheon-ju (serving the Heaven lord) changed to In-nae-cheon (man is heaven). Man became heaven, pulling heaven down. When heaven was pulled down, everyone thought they were great. Everyone thought they were king.

우리 민족은 뭘 뺏겼어? 영토 뺏겨 신앙 뺏겨 하늘님 뺏겨 다 뺏긴 거야. 그래 가지고 서양 것만 쫓겠다고 전 민족이 물질주의로 뛰어 들어간 거예요.
What did our nation lose? We lost our territory, our faith, our Heaven lord—we lost everything. And so, the entire nation plunged into materialism, chasing only Western things.

The Coming “Post-Religious Era” (Tal-jong-gyo-sidae)
Huh Kyung-young predicts a “post-religious era” where traditional religions will become obsolete. He believes that people will move beyond organized religion, seeking direct spiritual connection. He envisions temples becoming “temple stays” (lodging businesses) and churches transforming into cafes, reflecting a shift away from formal worship towards more practical or personal spiritual experiences. This bold prediction challenges the enduring power of religious institutions.
탈종교시대(脫宗敎時代) 필요 없어져요. 어 탈종교시대야 탈종교시대가 뭐요? 벗어나는 것 종교가 없어지는 게 아니고 종교에서 벗어져 다 나와버려.
The post-religious era (脫宗敎時代) will make them unnecessary. It’s a post-religious era. What is a post-religious era? It’s about breaking free. Not that religion disappears, but people break free from religion and all come out.

절들이 앞으로 뭘로 먹고 사냐하면은 템플스테이 있죠? 그러니까 숙박업이야 그걸로 먹고 살게 되고 교회는 카페나 이런 걸로 이제 바뀌겠죠.
How will temples survive in the future? They have temple stays. it’s a lodging business; they’ll live off that, and churches will now change into cafes or similar.

The “Touch Era” (Chok-ui-sidae) and the End of Ownership
Huh Kyung-young introduces the concept of the “Touch Era,” where ownership (소유) becomes irrelevant, replaced by “contact” or “access” (접촉). younger generations no longer desire to own expensive assets like homes or cars, preferring to rent or share. This reflects a profound shift in values, where the utility and experience of a product outweigh the burden of ownership, aligning with modern trends in the sharing economy.
21세기는 무슨 시대야 어? 조 교수님 21세기 무슨 시대예요? 촉의 시대야 21세기가 왜 그러냐 잘 봐요. 인제 이 시대가 가요 이거 이게 뭐요? 소유(所有) X 소유 소유는 이제 가요.
What era is the 21st century? Professor Jo, what era is the 21st century? It’s the era of touch. Why is the 21st century like that? Look closely. This era is passing. What is this? Ownership (所有) X. Ownership, ownership is now going away.

애들 생각은 뭐요? 렌트 개념으로 바뀌어 소유가 이제 귀찮은 거야. 자동차세 내야 돼 뭐 해야 돼 뭐 사고 나면 지가 그런데 차를 빌렸을 때는 그쪽이 다 책임 다 해결해 줘 수리도 다 해주고 다 해주고 그래 애들이 앞으로 차를 렌트를 할까 그래서 앞으로는 촉의 시대다.
What do kids think? It’s changing to a rental concept; ownership is now bothersome. You have to pay car tax, do this and that, and if there’s an accident, it’s your responsibility. But when you rent a car, the other side takes care of all the responsibility, repairs everything. will kids rent cars in the future? That’s why the future is the era of touch.

The Importance of “Ji-gam, Jo-sik, Geum-chok” (Stopping Sensation, Regulating Breath, Forbidding Contact)
Drawing from ancient wisdom like the Cheonbugyeong and Buddhist scriptures, “Ji-gam” (stopping excessive sensation), “Jo-sik” (regulating breath), and “Geum-chok” (forbidding harmful contact). These practices are presented as essential for spiritual discipline and avoiding the pitfalls of sensory indulgence, which can lead to addiction and ruin. This highlights his belief in a structured path to enlightenment, rooted in self-control and mindful living.
우리 선조들은 지감 조식 금촉을 해야 된다. 그래 이게 대장경이여 대장경에 중도가 여기 다 들어있어 이게 중도야 이게.
Our ancestors said we must practice Ji-gam, Jo-sik, Geum-chok. This is the Tripitaka Koreana; the Middle Way is all in the Tripitaka Koreana. This is the Middle Way.

대문 상수(大門 象数)-(대(大)-great, 문(門)-gate, 상(象)-image, 수(数)-number)

현관 계수(玄關 計数)-(현(玄)-dark, 관(關)-gate, 계(計)-calculate, 수(数)-number)
무한(无恨)-(무(无)-no, 한(恨)-regret)
진리(眞理)-(진(眞)-truth, 리(理)-reason)
정견(政見)-(정(政)-politics, 견(見)-view)
고견(高見)-(고(高)-high, 견(見)-view)
변증법(辨證法)-(변(辨)-discern, 증(證)-prove, 법(法)-method)
관(關)-(관(關)-gate)
화(火)-(화(火)-fire)
수(水)-(수(水)-water)
낙서(洛書)-(낙(洛)-luo river, 서(書)-book)
수극화(水克火)-(수(水)-water, 극(克)-overcome, 화(火)-fire)
화극금(火克金)-(화(火)-fire, 극(克)-overcome, 금(金)-metal)
금극목(金克木)-(금(金)-metal, 극(克)-overcome, 목(木)-wood)
목극토(木克土)-(목(木)-wood, 극(克)-overcome, 토(土)-earth)
토극수(土克水)-(토(土)-earth, 극(克)-overcome, 수(水)-water)
하도(河圖)-(하(河)-river, 도(圖)-map)
수생목(水生木)-(수(水)-water, 생(生)-generate, 목(木)-wood)
목생화(木生火)-(목(木)-wood, 생(生)-generate, 화(火)-fire)
화생토(火生土)-(화(火)-fire, 생(生)-generate, 토(土)-earth)
토생금(土生金)-(토(土)-earth, 생(生)-generate, 금(金)-metal)
금생수(金生水)-(금(金)-metal, 생(生)-generate, 수(水)-water)
양(陽)-(양(陽)-yang)
천(天)-(천(天)-heaven)
일시무시일 석삼극 무진본(一始無始一 析三極 無盡本)-(일(一)-one, 시(始)-begin, 무(無)-no, 석(析)-divide, 삼(三)-three, 극(極)-extreme, 진(盡)-end, 본(本)-root)
천극(天極)-(천(天)-heaven, 극(極)-extreme)
지극(地極)-(지(地)-earth, 극(極)-extreme)
인극(人極)-(인(人)-human, 극(極)-extreme)
태극(太極)-(태(太)-great, 극(極)-extreme)
황극(皇極)-(황(皇)-emperor, 극(極)-extreme)
감(坎)-(감(坎)-water trigram)
건(乾)-(건(乾)-heaven trigram)
간(艮)-(간(艮)-mountain trigram)
태(兑)-(태(兑)-lake trigram)
곤(坤)-(곤(坤)-earth trigram)
손(巽)-(손(巽)-wind trigram)
리(离)-(리(离)-fire trigram)
시천주 조화(時天主 造化)-(시(時)-time, 천(天)-heaven, 주(主)-lord, 조(造)-create, 화(化)-transform)
영세불망 만사지(永世不忘 萬事知)-(영(永)-eternal, 세(世)-world, 불(不)-not, 망(忘)-forget, 만(萬)-ten thousand, 사(事)-thing, 지(知)-know)
인내천(人乃天)-(인(人)-human, 내(乃)-is, 천(天)-heaven)
중도(中道)-(중(中)-middle, 도(道)-way)
중용(中庸)-(중(中)-middle, 용(庸)-ordinary)
인의예지(仁義禮智)-(인(仁)-benevolence, 의(義)-righteousness, 예(禮)-propriety, 지(智)-wisdom)
팔진선악미추행불(八眞善惡美醜幸不)-(팔(八)-eight, 진(眞)-truth, 선(善)-good, 악(惡)-evil, 미(美)-beauty, 추(醜)-ugliness, 행(幸)-fortune, 불(不)-misfortune)
팔진진위선악미추행불(八眞眞僞善惡美醜幸不)-(팔(八)-eight, 진(眞)-truth, 위(僞)-falsehood, 선(善)-good, 악(惡)-evil, 미(美)-beauty, 추(醜)-ugliness, 행(幸)-fortune, 불(不)-misfortune)
사명(使命)-(사(使)-mission, 명(命)-life)
죄(罪)-(죄(罪)-sin)
팔풍(八風)-(팔(八)-eight, 풍(風)-wind)
득실(得失)-(득(得)-gain, 실(失)-loss)
유무(有無)-(유(有)-have, 무(無)-not have)
애증(愛憎)-(애(愛)-love, 증(憎)-hate)
도오선자 시오적(道吾善者 是吾賊)-(도(道)-say, 오(吾)-my, 선(善)-good, 자(者)-person, 시(是)-is, 오(吾)-my, 적(賊)-enemy)
도오악자 시오사(道吾惡者 是吾師)-(도(道)-say, 오(吾)-my, 악(惡)-evil, 자(者)-person, 시(是)-is, 오(吾)-my, 사(師)-teacher)
사명감(使命感)-(사(使)-mission, 명(命)-life, 감(感)-feeling)
천(天)-(천(天)-heaven)
심(心)-(심(心)-heart)
기(氣)-(기(氣)-energy)
신(身)-(신(身)-body)
명(命)-(명(命)-life)
식(息)-(식(息)-breath)
정(精)-(정(精)-essence)
촉(觸)-(촉(觸)-touch)
소유(所有)-(소(所)-place, 유(有)-have)
접촉(接觸)-(접(接)-contact, 촉(觸)-touch)
성(性)-(성(性)-nature)
감(感)-(감(感)-feeling)
지수화풍(地水化風)-(지(地)-earth, 수(水)-water, 화(化)-fire, 풍(風)-wind)
공(空)-(공(空)-empty)
식(識)-(식(識)-consciousness)
색수상행식(色受想行識)-(색(色)-form, 수(受)-sensation, 상(想)-perception, 행(行)-volition, 식(識)-consciousness)
지감(至感)-(지(至)-stop, 감(感)-feeling)
조식(調息)-(조(調)-regulate, 식(息)-breath)
금촉(禁觸)-(금(禁)-forbid, 촉(觸)-touch)
파사(波死)-(파(波)-wave, 사(死)-death)
이어(二漁)-(이(二)-two, 어(漁)-fish)

Ayodhya (아요디아)는 인도 북부에 있는 도시예요.

기본 정보

위치: 인도 우타르프라데시(Uttar Pradesh) 주에 있음.
인구: 약 50 60만 명 정도의 중형 도시.
특징:
힌두교의 성지 중 하나.
힌두교 신화에서 라마(Rama) 신의 고향으로 알려져 있음. (라마야나 서사시의 주요 배경)
2024년에 완공된 Ram Mandir (라마 사원) 때문에 최근 세계적으로 유명해졌어요. (모디 총리도 참석한 대형 사원)

왜 중요한가?

힌두교도들에게 영적·종교적 중심지.
과거에 바브리 모스크 철거 사건(1992)으로 종교 분쟁이 있었던 곳이기도 해요.
현재는 인도 정부가 대대적으로 개발 중인 관광·종교 도시.

지리적으로

수도 델리에서 동쪽으로 약 600 650km 떨어져 있음.
고즈니 강(Ghaghara River) 근처.

성경·메시아 맥락과는 직접 관련은 없지만, 다른 종교의 ‘메시아적 구원자(라마)’가 탄생한 성지라는 점에서 흥미로우실 수 있어요.

52 AD (서기 52년) 역사 자료를 찾는 방법과 주요 내용을 정리해드릴게요.

1. 52년 당시 역사적 배경

로마 제국: 클라우디우스(Claudius) 황제 통치 기간 (41 54 AD).
바울의 활동: 신약성경에서 바울이 고린도에 머물며 전도하던 시기 (고린도전서·후서 관련).
유대·로마 관계: 유대 지역 긴장 고조, 로마가 유대인 추방령 (49년경) 등.

2. 주요 자료 출처 (신뢰할 수 있는 순)

성경 자체 — 사도행전 18장 (바울의 고린도 체류)
고대 로마·유대 사료
요세푸스 (Flavius Josephus) — 《유대 고대사》, 《유대 전쟁사》
타키투스 (Tacitus) — 《연대기 (Annals)》
수에토니우스 (Suetonius) — 《황제전》
디오 카시우스 (Dio Cassius)

3. 실제로 찾아보는 방법

Google Scholar 또는 Google Books에서
“52 AD” OR “Claudius 52” OR “Paul Corinth 52 AD” 검색

학술 사이트
JSTOR, Academia.edu, Perseus Digital Library (고전 원문)

추천 책/자료
《The Acts of the Apostles》 주석서 (F.F. Bruce 등)
《Paul: A Biography》 — N.T. Wright
《The Roman Empire at Bay》 — David S. Potter

구체적으로 어떤 부분이 궁금하신가요?

바울의 52년 활동?
로마 제국 상황?
Ayodhya와 관련된 무언가? (아니면 이전 메시아 주제?)