2014.05.10 925 The Truth of Honesty, Fairness, and Impartiality. God didn’t create humans “appropriately”; in fact, He created them perfectly.

2014.05.10 925 The Truth of Honesty, Fairness, and Impartiality in the Age of Huh Kyung young

The Divine Principles of Honesty, Fairness, and Impartiality

1. God-man’s Perspective on Catastrophes and Human Responsibility
   I observe that certain dates are frequently associated with significant disasters, indicating an underlying pattern. For instance, the Iri Station explosion in 1977 occurred on the 11th day at 11 AM, devastating the city of Iri, which was subsequently renamed Iksan due to the magnitude of the catastrophe. This alignment of “11, 11, 11” is remarkably peculiar. Similarly, the Daegu subway explosion on February 18, 2003, resulted in 192 fatalities from fire, a more severe fate than drowning, as the bodies were incinerated beyond recognition. Both the Iri explosion and the Daegu subway disaster are registered among the world’s 100 greatest calamities, a sobering fact for a nation of 216 countries. Now, the Sewol ferry tragedy will also be added to this list, further solidifying Korea’s unfortunate status as a “disaster-prone nation.”

Other notable incidents include the Sampoong Department Store collapse on October 20, 1994, and the Seongsu Bridge collapse in 1995, which claimed the lives of 32 female students. These events, occurring during specific political administrations, highlight a critical failure in construction ethics. The Seongsu Bridge, for example, collapsed because substandard materials were used to cut costs, a clear dereliction of duty by those responsible. This “adequate” or “just enough” mentality, where shortcuts are taken for profit, is exceedingly perilous. The Sampoong Department Store collapse, which killed 507 people (501 confirmed dead and 6 missing, whose bodies were pulverized into dust), was preceded by a structural inspection two hours prior. The inspectors warned of imminent collapse and advised evacuation, but their warnings were ignored. Had they lingered, they too would have perished. The chairman of the company, a wealthy individual, lost his entire fortune in compensation and now engages in missionary work in Mongolia, having undergone a spiritual transformation after losing his material wealth. This illustrates that when one loses everything physical, the spiritual realm opens.

2. The Eternal Nature of the Spirit and the Impermanence of the Physical
   Human beings are composed of two aspects: the physical and the spiritual. The spiritual, encompassing the mind, heart, and soul, is eternal and ageless. Even at ninety, one’s spirit can recall youthful desires, while the body inevitably ages. The spirit never dies, whereas the body, despite all efforts, is transient and will perish. My lectures aim to help you realize the spiritual so you are not bound by the physical. Material possessions and structures, such as buildings, will vanish without a trace in a few millennia. Seoul, for instance, will eventually be covered by earth, and future generations will unearth its buried skyscrapers. This is due to the Earth’s precession, a celestial cycle that periodically submerges landmasses. Evidence of advanced civilizations, with structures more sophisticated than our current buildings, lies beneath the Pacific and Indian Oceans, remnants from thousands of years ago. Civilizations rise to a peak, then disappear, only to be rebuilt anew.

Remarkably, significant disasters often align with specific numerical patterns. The collapse of the Twin Towers in the United States on September 11, 2001, at 11:11 AM, exhibits a “11, 11, 11, 11, 11, 11” sequence. Similarly, the Iri Station explosion had a “11, 11, 11” pattern. Such recurring numerical alignments, particularly when six numbers overlap, indicate days when extreme caution is warranted. Even the unification of Korea and the world unification under my guidance are predetermined, with the latter set for my birthday in 2030. My existence is entirely contrary to that of ordinary humans; my energy and even my photographs possess a unique power that others lack. If I were to enter the water business, I would dominate the global market.

3. The Divine Design: Perfection, Free Will, and the Contrast with Human Law
   The concept of “adequacy” or “just enough” must be eliminated from our lives. We must exercise extreme caution in all our actions. When a child is born, their hands are clenched, with the thumb tucked inside. This is a divine design to prevent the child from scratching the uterine wall with their fingernails, which could rupture the amniotic sac. This intricate detail, programmed into the brain, demonstrates that God-man does not create humans “adequately” but perfectly. Each individual’s birth is akin to the birth of a universe, and their death, the loss of a universe. The sun and moon revolve for each person. Without the 7 billion people on Earth, the sun, moon, and Earth would cease to exist.

God-man created humanity perfectly, granting us free will to act as we choose, but we are accountable for the consequences in our next life. Our faces, though self-created through our inner disposition, are not born “adequately” but perfectly. A benevolent heart manifests a benevolent appearance, while a malevolent heart creates a malevolent one.

The Sampoong Department Store collapse illustrates a profound truth: individuals who went shopping there, unknowingly heading towards their demise, were oblivious to the subtle warnings from the heavens. Yet, some left just minutes before the collapse, guided by an inexplicable intuition. Humans must always contemplate their actions, whether it is consuming alcohol or attending an event. Young people, in particular, often act rashly.

Confucius’s stages of life—from being reckless at ten, studying at twenty, establishing oneself at thirty, being unwavering at forty, understanding the will of heaven at fifty, and achieving inner peace at sixty—reveal a progression. At fifty, one comprehends filial piety, often when parents are nearing the end of their lives, realizing the sacrifices made. Until then, many remain self-centered. At sixty, one’s temperament mellows, and anger subsides, though some may contemplate “golden divorces.” At seventy, one achieves mental detachment from worldly desires. At eighty, speech may falter due to age, and at ninety, the mind becomes utterly serene, accepting all things. By one hundred, all bodily energies harmonize. This progression highlights that until fifty, one lives “adequately,” but thereafter, a transformation is necessary.

The character for “great virtue” (大德) signifies following the principles of heaven, not human laws. A nation governed by human law is destined to fail, as seen in the Sewol ferry incident, where legal loopholes allowed many to evade responsibility. However, under virtuous governance (德治), even the president and all public officials would be held accountable, offering public apologies and seeking the people’s guidance. The Sewol ferry’s name, meaning “transcending time,” reflects a human attempt to appropriate a divine concept, which is disrespectful to God-man. This incident exposed the collective failures of all public officials in Korea.

4. The Autobahn Analogy: Divine Law vs. Human Law
   God-man’s law is akin to the German Autobahn: a perfect, unlimited highway. Humans are born perfectly, designed to live beautifully, without the need for restrictive laws. God-man declares, “Live as you wish, but bear the consequences.” If one crashes on the Autobahn, they are responsible. This represents divine law (順理), which grants free will. In contrast, human law, like the Korean expressways, imposes speed limits and restrictions.

The Autobahn, a masterpiece of engineering, was built by Hitler, not contemporary Germans. He envisioned a future where cars would travel at high speeds and constructed it with a five-meter-deep gravel foundation, making it incredibly stable and safe, even at extreme velocities. To obtain the vast amount of gravel needed, Hitler ordered deep excavations across Germany, creating hundreds of lakes in a country previously devoid of them. This foresight, though from a controversial figure, mirrors God-man’s approach to humanity.

The Autobahn symbolizes God-man’s method of governing humanity: unlimited freedom, but with inherent consequences for misuse. This is truth (真理), not mere legal principle (法理). Legalism, or rationalism (合理主義), which advocates for “doing just enough,” is what sickens society. Our education system often promotes rationalism, leading to corruption and a decline in moral standards. When a nation is in decline, the number of judges, courts, prosecutors, police, and lawyers proliferates.

We must live by divine law, guided by our free will. When we are mindful of our family, God-man, or our parents, we naturally moderate our actions. Without such internal guidance, individuals become reckless.

5. Fairness, Impartiality, and Honesty: A Divine Distinction
   To understand impartiality (公平) and fairness (公正), consider a mother and child with three pieces of bread. Impartiality dictates that each receives one piece. However, a mother, driven by love, will give her child more, eating less herself. This act is fairness. Impartiality, in this context, is detrimental, akin to communism, where everyone receives the same regardless of effort. Capitalism, on the other hand, embodies fairness: those who work hard can afford better homes, while those who do not face poverty. Complaining about this disparity is a misunderstanding of fairness.

Honesty (正直) aligns with fairness, not impartiality. A truly honest child, even if hungry, might tell their mother they ate at school to ensure she eats more. This is a form of “white lie” driven by love and fairness. During the Korean War, a refugee mother, finding only a bowl of barley rice, insisted her son eat it, claiming she had eaten. The son, realizing her lie, soaked the barley in water to expand it, allowing both to eat. This act of filial piety, born from fairness and a deeper understanding, led to his success. Emphasizing impartiality can be dangerous; fairness, which sometimes involves a benevolent untruth, is the true honesty.

6. The Interplay of Cause, Condition, and Identity
   The concepts of cause (因) and condition (緣) are crucial. Cause encompasses one’s past and present lives, while condition refers to new encounters. All our actions are determined by cause. For example, if someone invites President Obama for a drink, Obama is the cause, and the friend is the condition. If the cause is swayed by the condition, one’s life can be ruined. Thus, one is always the cause of their own destiny. Impartiality is objective, like condition, while fairness is subjective, like cause. Condition is akin to human law, and cause to divine virtue.

The Alaya-vijnana (아뢰야식) and Mano-vijnana (말라야식), the seventh and eighth consciousnesses, govern one’s cause. Cause is the culmination of all actions from past and present lives, while condition is what newly arises. A husband is the cause, and his wife is the condition, forming their karma (因緣).

Morality (道德) requires identity (正體性). Identity is the driving force behind upholding morality. Without a clear understanding of “who I am” and “why I live,” morality cannot be maintained. Identity is one’s faith, one’s connection to God-man, understanding one’s purpose on Earth. It is knowing one’s place in the family, nation, and universe. Without this foundational identity, morality is dead.

Unlike values (價値觀), which are subjective and change with time and culture, identity is unwavering. Values, like wearing a traditional hat, can become obsolete, but identity—gratitude towards parents, ancestors, and the heavens—remains constant. This “correct identity” (正體性) is essential.

Suffering and hardship are not inherently bad; they are opportunities to strengthen one’s identity. Just as a desert, constantly exposed to the sun, lacks the richness of fertile land, a life devoid of challenges can lead to ruin. A spoiled child, accustomed to ease, may become a 폐인 (a ruined person) when faced with adversity. Therefore, one must embrace hardship with honesty.

Air, a gift from the heavens, is freely given. Unlike food, which must be purchased, air is limitless. However, if one loses their identity and honesty, they will be deprived of this vital gift, their breath taken away. This underscores the profound connection between one’s inner state and the very essence of life.

The Principles of Rectitude, Equity, and Impartiality

1. Historical Catastrophes and the Absence of Rectitude
   There have been numerous catastrophic events throughout history, often marked by peculiar numerical patterns in their dates or times. For instance, the Iri Station explosion in 1977 occurred on the 11th day at 11 AM, devastating the city of Iri, which was subsequently renamed Iksan due to the magnitude of the disaster. This incident, with its recurring “11, 11, 11” sequence, stands as one of Korea’s most significant train accidents.

Similarly, on February 18, 2003, the Daegu subway explosion claimed 192 lives. These victims perished in flames, their bodies so severely burned that identification was impossible. This tragedy, alongside the Iri explosion, is registered among the world’s 100 greatest disasters, highlighting Korea’s unfortunate prominence in global calamity rankings.

Further examples include the Sampoong Department Store collapse on October 20, 1994, and the Seongsu Bridge collapse in 1995. The Seongsu Bridge incident, which resulted in the deaths of 32 female students, was a profound betrayal of public trust. These structures, built by adults, crumbled beneath the feet of innocent students commuting to school. Such failures stem from shoddy construction driven by greed, where substandard materials were used to cut costs. For example, cheap connecting bolts were used in the Seongsu Bridge, leading to its catastrophic failure. This demonstrates a pervasive attitude of “adequacy” rather than meticulous adherence to principles.

The Sampoong Department Store collapse, occurring on June 29, 1995, at 5:48 PM, claimed 501 lives, with an additional six individuals missing, their bodies disintegrated into dust. Tragically, just two hours before the collapse, a construction company had inspected the building, noting cracks in the floor and advising evacuation. Their warnings were ignored, and shortly after their departure, the building imploded. The chairman of the company, a wealthy individual, lost his entire fortune in compensation. He subsequently embarked on missionary work in Mongolia, suggesting that the loss of material wealth can sometimes lead to spiritual rebirth. This illustrates that when one loses everything worldly, a new spiritual realm can open.

2. The Duality of Human Existence: Physical and Spiritual
   Human beings are composed of two fundamental aspects: the physical and the spiritual. The physical body is subject to aging and mortality, while the spiritual essence, encompassing the mind, heart, and soul, is eternal and ageless. Even at ninety years old, the spirit retains its youthful vigor and desire. The body, however, inevitably succumbs to time.

My lectures aim to awaken the spiritual understanding within you, preventing you from being bound by the transient physical realm. Material possessions, buildings, and even entire cities will eventually vanish over millennia, buried beneath layers of earth. Our descendants will one day unearth the remnants of our civilization, much like ancient cities are discovered today. This cyclical process is driven by the Earth’s precession, where land masses periodically submerge and re-emerge. Advanced civilizations have risen and fallen countless times throughout history.

3. The Significance of Numerical Patterns in Catastrophes
   Remarkable numerical patterns often precede major disasters. For instance, the collapse of the Twin Towers in the United States occurred on September 11, 2001, at 11:11 AM. This recurring sequence of “11, 11, 11, 11, 11, 11” is highly unusual. Similarly, other events have exhibited patterns like “10, 10, 10.” When six such numbers align, extreme caution is warranted.

Even the unification of Korea and the eventual global unification are predetermined events with specific dates. I have previously stated that global unification will occur on my birthday in 2030. Such a feat may seem impossible to ordinary humans, but my existence transcends conventional human limitations. My energy, my very image, possesses a unique power that differs fundamentally from others. If I were to engage in the water business, I would dominate the global market. This illustrates the extraordinary nature of my presence.

4. The Divine Design and Human Free Will
   We must eliminate the concept of “adequacy” from our lives and act with utmost caution in all endeavors. When God created humanity, He did not do so “adequately”; He created us perfectly. Each individual’s birth is akin to the birth of a universe, and their death, the demise of a universe. The sun and moon revolve for each one of us. If the seven billion people on Earth ceased to exist, the sun, moon, and Earth would lose their purpose.

Consider how an infant is born: with clenched fists, the thumb tucked inside. This is a divine design to prevent the baby from scratching the mother’s womb with its fingernails, which could rupture the amniotic sac. As adults, our hands naturally open. This intricate detail, programmed into our brains, demonstrates divine protection. We reside in a paradise on Earth, yet we strive to create a living hell.

God created humanity not “adequately” but perfectly, granting us free will to act as we choose. However, we are ultimately accountable for the consequences of our actions, which carry over into our next lives. Thus, we are perfectly formed beings by divine design. While we shape our own appearances, we are not born “adequately” but perfectly. Our inner disposition transforms our outward appearance: a benevolent heart fosters a benevolent face, while a malevolent heart creates a malevolent one.

5. The Distinction Between Impartiality and Rectitude
   When an individual embarks on a journey, every action, from starting a car to leaving home, is connected to the heavens. Animals instinctively understand dangers, but humans often remain oblivious, even when heading towards their demise. There are instances where people narrowly escape disaster, leaving a place just moments before a catastrophe. This suggests an intuitive feeling that some individuals possess, though they may not consciously perceive it. Therefore, we must always contemplate our actions deeply, considering whether to partake in certain activities or visit particular places. Young people, in particular, often act impulsively.

Let us now delve into the concepts of rectitude (正), equity (公), and impartiality (平). The term “adequacy” was merely an introductory point.

Consider a mother and her child, presented with three pieces of bread. Impartiality dictates that each person receives one piece, with one remaining. However, a mother, driven by rectitude, would offer her child more, eating less herself. This is rectitude, not impartiality. Impartiality, in this context, can be detrimental. A child exhibiting rectitude would insist that the mother eat more, acknowledging her greater effort. This is rectitude.

An impartial mother, however, might declare, “This is mine; you eat yours.” Such a world, governed by strict impartiality, would be a harsh, rationalistic one, akin to communism. Communism is founded on the principle of impartiality, where everyone receives an equal share. Capitalism, conversely, is based on rectitude, where those who work diligently can afford better homes, while those who are idle live in poverty. This is rectitude. Complaining about the lack of impartiality in such a system is misguided.

Where does honesty (正直) fit into this? Honesty aligns with rectitude, not impartiality. Telling a mother, “Eat only your bread,” and a child, “Eat only your bread,” is impartial but not truly honest. True honesty, in the context of rectitude, would involve a child feigning fullness to allow the mother to eat more, even if it means a small deception.

Consider the story of a mother and son fleeing North Korea. The mother, hiding her son in the mountains to protect him from conscription, went to a village to find food. She returned with a bowl of barley, insisting her son eat it, claiming she had already eaten. The son, realizing his mother’s sacrifice, took the barley, soaked it in water to expand its volume, and shared it with her. This act of filial rectitude led to his success in life. Emphasizing impartiality can be dangerous. Rectitude is honesty. Sometimes, honesty may involve a benevolent lie, such as complimenting someone’s youthful appearance, even if it’s not strictly true, because it fosters a positive connection.

6. The Interplay of Cause and Effect: In (因) and Yeon (緣)
   We must understand the distinction between In (因), representing one’s past and present lives, and Yeon (緣), signifying new encounters and relationships. All our actions are primarily governed by In. For example, if someone invites a person like Barack Obama for a drink, Obama represents the “In,” and the friend, the “Yeon.” If the “In” (one’s core self) is swayed by the “Yeon” (external influences), it can lead to ruin. Thus, “In-Yeon” (karma or destiny) originates from oneself; one is the primary cause.

Impartiality is objective, akin to Yeon, while rectitude is subjective, akin to In. Yeon is like the law, and In is like virtue. Our consciousness, encompassing the Alaya-vijnana (아뢰야식) and Manas-vijnana (말라야식), governs our “In.” “In” is the culmination of all actions from past and present lives. A husband is “In,” and his wife is “Yeon.” Conversely, from the wife’s perspective, she is “In,” and her husband is “Yeon.” This forms the concept of “In-Yeon.”

7. The Essence of Morality and Identity
   When “Do” (道, the Way) is combined with “Deok” (德, virtue), it forms morality (도덕). Morality must always be rooted in truth (진리). Truth invigorates virtue. What else is essential for morality? It is identity (정체성). Identity is the driving force behind morality. Without a strong sense of identity, one cannot uphold moral principles.

Identity encompasses understanding one’s origins, purpose, and mission in life. It is the reason for upholding moral principles. For instance, knowing one’s place within a family, nation, and the universe—as a child of specific parents, a citizen of a country, and a human being from the heavens—creates a sense of responsibility and gratitude towards ancestors and the divine. This established identity is crucial for morality to thrive. Young people often lack this foundational identity, leading to moral confusion and conflict.

Academically, identity is often equated with values. However, identity differs from values. While values are part of identity, identity is a deeper understanding of one’s position within the family, Earth, and the cosmos. This profound self-awareness defines a truly filial person. Values are fluid and change with time and culture; for example, wearing a traditional hat was once a sign of nobility but is now considered eccentric. Identity, however, remains constant. Gratitude towards parents, ancestors, and the heavens, and the understanding of one’s predetermined path, are immutable aspects of identity. The character for “right” (正) in “identity” (정체성) signifies this unchanging rectitude.

We must embrace suffering, for it is not detrimental to our identity. Just as a desert, constantly exposed to the sun, lacks the richness of fertile land, a life devoid of hardship can lead to ruin. Children raised in constant comfort may become helpless when faced with adversity, leading to self-destruction. Therefore, we must accept hardship willingly. Men, in particular, should not fear suffering. Abandoning honesty to avoid hardship is foolish; one must remain honest even in the face of tribulation.

Consider the air we breathe. It is called “gong-gi” (공기), meaning “free energy,” because it is given freely by the heavens. Unlike food, which must be purchased, air is a boundless gift. However, if one loses their identity and acts dishonestly, they may be deprived of this vital “free energy,” leading to an early demise. This profound truth must be internalized. Air is “free energy,” while food is “grain energy” (곡기), which must be acquired.

The Truth of Honesty, Fairness, and Impartiality

1. Anomalous Dates and Major Disasters
   There are peculiar dates associated with significant accidents. For instance, the Iri Station explosion in 1977 occurred on the 11th day at 11 AM, devastating the city of Iri. The city’s name was subsequently changed to Iksan due to the magnitude of the disaster. This event is characterized by the repeating sequence of “11, 11, 11,” which is highly unusual. Another major maritime accident in Korea, the largest of its kind, occurred on February 18, 2003. On this date, the Daegu subway explosion resulted in 192 fatalities from fire. These individuals were incinerated, making identification of their remains impossible. This incident, along with the maritime accident, is registered among the world’s top 100 disasters. Korea, a nation of 216 countries, has two such events ranked globally. The Sewol ferry disaster is another event that will be added to this list, further solidifying Korea’s status as a nation prone to major calamities.

In 1994, on October 20, the Sampoong Department Store collapsed. This incident, along with the Seongsu Bridge collapse, occurred during the Kim Young-sam administration. The Seongsu Bridge collapse resulted in the deaths of 32 female students. These students were traveling to school by bus when the bridge, constructed by adults, suddenly gave way. Such incidents are attributed to shoddy construction driven by a desire for greater profit, rather than adherence to proper principles. For example, substandard connecting materials were used in the bridge’s construction, leading to its failure. This reflects a pervasive attitude of “appropriateness” or “making do” rather than strict adherence to quality.

The Sampoong Department Store collapse, which occurred on October 29 at 5:48 PM, resulted in 501 confirmed deaths and 6 missing individuals. The missing persons were disintegrated into dust by the collapse, making their remains unrecoverable. Two hours before the collapse, a construction company inspected the building due to cracks in the walls. The inspectors advised evacuating the department store, recognizing the imminent danger. However, their warning was disregarded. Had they remained inside for a few more moments, they too would have perished. The chairman of the company responsible for the Sampoong Department Store, a prominent figure, lost his entire fortune in compensation for the disaster. He is now engaged in missionary work in Mongolia, having undergone a spiritual transformation after losing his material wealth. This illustrates that the loss of all material possessions can lead to a new spiritual awakening.

2. The Eternal Spirit and Transient Body
   Human beings are composed of two parts: the physical and the spiritual. The spiritual aspect, encompassing the mind and soul, is eternal and ageless. Even at 90 years old, the mind retains its youthful desires. However, the physical body inevitably ages and perishes. Understanding this spiritual essence prevents one from being bound by the physical. Material possessions and structures, such as buildings, will vanish without a trace in a few millennia. Cities like Seoul will be covered by earth, and future generations will unearth remnants of our current civilization. This cyclical process is attributed to the Earth’s precession, where land masses periodically submerge and re-emerge. Ancient civilizations, with advanced scientific knowledge, have existed before, only to disappear and be replaced by new ones.

3. The Significance of Repeating Numbers in Disasters
   The collapse of the Twin Towers in the United States occurred on September 11, 2001, at 11:11 AM. This event, like the Iri Station explosion, exhibits a peculiar repetition of the number “11.” Such occurrences, where numbers like “10” or “11” are repeated six times, indicate a need for extreme caution. These are not safe days. The unification of Korea and even global unification are predetermined events, with their dates already set. For instance, global unification is prophesied to occur on Huh Kyung-young’s birthday in 2030. This individual possesses an energy and presence that is the inverse of ordinary humans, capable of influencing global events.

4. The Divine Creation and Human Free Will
   The concept of “appropriateness” or “making do” must be eliminated from our lives. Every action requires thorough consideration. When God created humans, He did not do so “appropriately” but perfectly. Each individual’s existence is as significant as the universe itself. The sun and moon revolve for each person. If the 7 billion people on Earth ceased to exist, the sun, moon, and Earth would also disappear. God designed infants to be born with their hands clenched, with the thumb tucked inside, to prevent them from scratching the mother’s womb and rupturing the amniotic fluid. This intricate detail, programmed into the brain, demonstrates divine protection. Humans reside in a paradise on Earth but strive to create a living hell. God created humans perfectly, granting them free will to act as they choose, with the understanding that they will bear the consequences in their next life.

Every human face, though self-created, is born perfectly, not “appropriately.” However, individuals alter their own faces through their intentions. Those with good hearts appear benevolent, while those with evil hearts appear malevolent.

5. The Importance of Deliberation and Life Stages
   When individuals, such as those who went shopping at the Sampoong Department Store, engage in daily activities, their actions are connected to the heavens. Unlike animals, who instinctively know danger, humans often remain unaware of impending peril. Some individuals narrowly escaped the Sampoong Department Store collapse just minutes before it occurred, sensing something amiss. Therefore, humans must always reflect deeply before every action, considering whether to consume alcohol or attend a particular gathering. Young people, in particular, tend to act rashly.

Confucian philosophy outlines stages of life:
Ten years old (天方地軸, Cheonbangjichuk): Reckless and unrestrained.
Twenty years old: Dedicated to study and self-improvement.
Forty years old (不惑, Bulhok): Unwavering in one’s chosen path, free from doubt.
Fifty years old (知天命, Jicheonmyeong): Understanding the will of Heaven and the importance of filial piety. This is when one truly comprehends the sacrifices of parents, often after they have passed away.
Sixty years old (耳順, Isun): Temperament becomes gentle, and one no longer reacts with anger to criticism. However, some may contemplate “golden divorce” at this stage.
Seventy years old (從心所欲不踰矩, Jongsimsoyeobulyeogu): Desires do not overstep boundaries; one is free from greed.
Eighty years old: Speech diminishes due to conditions like stroke or dementia.
Ninety years old: The mind becomes very gentle, accepting all things, good and bad.
One hundred years old: All bodily energies become harmonious, signifying the nearing end of life.

Filial piety is difficult to practice if parents pass away early, as one only truly understands its meaning at 50. Until then, children often burden their parents.

6. The Principle of Virtue (德治, Deokchi) vs. Rule of Law (法治, Beopchi)
   The character for “great virtue” (大德, Daedeok) is akin to “filial piety” (孝道, Hyodo). It signifies adherence to Heaven principles, not human laws. While human laws exist, they are distinct from Heaven principles. Governing a nation solely by the rule of law (法治, Beopchi) leads to its downfall. Instead, governance by virtue (德治, Deokchi) is essential for national prosperity.

The Sewol ferry disaster, if judged solely by law, might absolve many of responsibility. However, from the perspective of virtue (德治, Deokchi), everyone, including the president, bears responsibility for violating Heaven principles. This includes issues like accepting bribes and improper ship modifications. Virtue (德治, Deokchi) values each individual as much as the entire universe, transcending the limitations of law.

The hierarchy of governance is as follows:
Law (法, Beop): Governed by virtue (德, Deok).
Reason (理, I): Governed by wisdom (智, Ji).
Humanity (情, Jeong): Governed by courage (勇, Yong). This is the lowest stage.
Power (權, Gwon): Governed by fate (運, Un). Those in power must relinquish it when their fate dictates.

This is the law of all things. The Choi Soon-sil scandal, if judged by law, would allow many to escape responsibility. However, under the principle of virtue (德治, Deokchi), all public officials, including the president, should resign and offer a public apology to the nation. This is not about prosecuting a few individuals but about the highest leaders taking responsibility for violating Heaven principles.

The name “Sewol” (世越) means “transcending time.” This is a Christian concept, but it is considered disrespectful to God to claim to transcend time. The Sewol disaster reflects not just the problems of one individual but the collective issues of all public officials in Korea.

7. God’s Autobahn: Unlimited Freedom and Responsibility
   God created humans with an “Autobahn” – a perfect, unlimited path for life. Just as an infant is perfectly formed, humans are designed to live beautifully without the need for restrictive laws. God grants free will, allowing individuals to live as they please, but they must bear the consequences of their actions. This is God’s law.

In contrast, human laws, like the speed limits on the Gyeongbu Expressway, impose restrictions. God’s law is a path of truth and free will, where one can drive as fast as desired, but is responsible for any accidents. Humans are created as the kings of animals, yet often live worse than beasts. God observes this. The Autobahn allows unlimited speed, but the choice to speed and the consequences of an accident are one’s own. This symbolizes human life.

The German Autobahn, built by Hitler, is unique in the world for its unlimited speed. It was constructed with a 5-meter thick layer of gravel underneath, which stabilizes vehicles even at high speeds, preventing them from losing control on curves. This gravel was sourced by digging deep into the German plains, creating hundreds of lakes in the process. Hitler, despite the lack of cars at the time, envisioned the future of Germany.

This Autobahn represents God’s method of interacting with humanity. Humans are free to live their lives without limits, but they must face the consequences of their actions. This is the principle of truth (眞理, Jinri), as opposed to legal principles (法理, Beopri). Legal principles are based on “rationality” (合理, Hamri), which often leads to “appropriateness” or “making do.” Rationalism, therefore, corrupts society.

Our education system often teaches rationality, which can lead to accepting bribes or engaging in unethical behavior for political gain. A nation governed by such rationalism will decline, evidenced by an increase in legal professionals like judges, prosecutors, police, and lawyers.

We should live by the principle of natural law (順理, Sunri) and free will. When one is mindful of God, parents, or family, one naturally slows down. However, without such internal guidance, individuals act recklessly. The discussion of fairness (公正, Gongjeong) and impartiality (公平, Gongpyeong) serves as an introduction to this concept.

8. Fairness (公正, Gongjeong) vs. Impartiality (公平, Gongpyeong)
   Impartiality (公平, Gongpyeong) means distributing things equally. For example, if there are three pieces of bread for a mother and child, impartiality dictates that each gets one piece. However, a mother, driven by love, would give more to her child, eating less herself. This act is fairness (公正, Gongjeong).

Impartiality (公平, Gongpyeong) can be detrimental. A child’s fairness (公正, Gongjeong) would be to give more bread to the mother, recognizing her greater effort. If a mother and child insist on equal shares, it creates a harsh, rationalistic world. Impartiality (公平, Gongpyeong) is the ideology of communism, where everyone receives equally regardless of effort. Capitalism, on the other hand, is based on fairness (公正, Gongjeong), where those who work hard can live in better homes, while those who are lazy live in poverty. Complaining about this disparity, claiming it is not impartial, is a misunderstanding of fairness.

Honesty (正直, Jeongjik) aligns with fairness (公正, Gongjeong), not impartiality (公平, Gongpyeong). True honesty might involve a child telling their mother they ate at school, even if they didn’t, to ensure the mother eats more. This is an act of fairness. The mother might be deceived, but it is an act of love.

A story from the Korean War illustrates this: a mother and son fleeing from North Korea were starving. The mother, fearing her 20-year-old son would be conscripted, hid him in the mountains. She went to a village to find food but found only a large pile of barley. She brought a bowl of barley back to her son, insisting he eat it, claiming she had eaten plenty in the village. The son, realizing his mother had not eaten, took the barley, soaked it in water from a mountain stream to make it expand, and shared it with her. This act of filial piety and fairness led to his success in life.

Emphasizing impartiality (公平, Gongpyeong) can be dangerous. Fairness (公正, Gongjeong) is honesty (正直, Jeongjik). Sometimes, honesty involves a loving deception for the greater good, such as complimenting someone’s appearance to make them feel good, even if it’s not strictly factual. This is an act of fairness.

9. The Difference Between Cause (因, In) and Condition (緣, Yeon)
   The difference between cause (因, In) and condition (緣, Yeon) is crucial. Cause (因, In) encompasses one’s past and present lives, while condition (緣, Yeon) refers to new encounters with people in the current life. All our actions are determined by cause (因, In). If one’s cause (因, In) is swayed by external conditions (緣, Yeon), one’s life can be ruined. Therefore, one is always the cause (因, In) of their own destiny.

Impartiality (公平, Gongpyeong) is objective, akin to condition (緣, Yeon) and law (法, Beop). Fairness (公正, Gongjeong) is subjective, akin to cause (因, In) and virtue (德, Deok). The Alaya-vijnana (阿賴耶識, Arayasik) and Manas-vijnana (末那識, Mallayasik), which are the eighth and seventh consciousnesses respectively, govern cause (因, In). Cause (因, In) is the accumulation of all actions from past and present lives. For a husband, he is the cause (因, In), and his wife is the condition (緣, Yeon). For a wife, she is the cause (因, In), and her husband is the condition (緣, Yeon). This forms the “cause and condition” (因緣, Inyeon) of a relationship.

10. Morality (道德, Dodeok) and Identity (正體性, Jeongcheseong)
    Morality (道德, Dodeok) requires truth (眞理, Jinri) to thrive. What is essential for morality (道德, Dodeok)? It is identity (正體性, Jeongcheseong). Identity (正體性, Jeongcheseong) is the driving force behind upholding morality. Without a clear sense of identity, one cannot maintain moral principles. Identity (正體性, Jeongcheseong) is one’s self-assertion, one’s faith in God, understanding one’s origin, and purpose in life. It is the reason for upholding morality.

Young people today often lack identity (正體性, Jeongcheseong) and morality. They do not know why they live, why they study, or how they should live in this world. Establishing one’s identity (正體性, Jeongcheseong) is paramount. A morality without identity (正體性, Jeongcheseong) is a dead morality. Knowing one’s place in the family, nation, and universe, and recognizing the immense debt owed to ancestors and heaven, fosters a sense of responsibility. This identity (正體性, Jeongcheseong) is what sustains morality.

Academically, identity (正體性, Jeongcheseong) is sometimes equated with values (價値觀, Gachigwan), but they are distinct. Values (價値觀, Gachigwan) are subjective and change with time and history. For example, wearing a traditional hat was once a sign of nobility but would be considered eccentric today. Identity (正體性, Jeongcheseong), however, is unchanging. It is the constant gratitude towards parents, heaven, and ancestors, and a clear understanding of one’s predetermined path. The character “正” (Jeong), meaning “correct” or “right,” is inherent in identity (正體性, Jeongcheseong), signifying the correct path for one’s being.

Humans tend to flee from suffering, but suffering is not inherently bad for one’s identity (正體性, Jeongcheseong). One must embrace suffering. A privileged child, accustomed to constant happiness, may become a ruined individual if their parents pass away or their wealth disappears, lacking the resilience to cope. Therefore, continuous happiness is not beneficial. Men, in particular, should not fear hardship. Abandoning honesty (正直, Jeongjik) to avoid hardship is foolish. One must remain honest even in the face of adversity.

Air (空氣, Gonggi) is given freely by heaven. Unlike food, which must be purchased, air is a free energy that can be consumed infinitely. However, if one loses their identity (正體性, Jeongcheseong) and is not honest (正直, Jeongjik), they may be deprived of air and perish prematurely. This is a crucial lesson to remember. Air is a free energy, while food (穀氣, Gokgi) must be acquired.

Huh Kyung-young Lecture 925: ‘The Truth of Honesty, Fairness, and Impartiality’

Keyword Frequency
God: 12
Autobahn: 10
Truth: 9
Honesty: 8
Fairness: 8
Mother: 8
Germany: 7
Accident: 6
Law: 6
Road: 6

Today’s Central Metaphor
The Autobahn serves as the central metaphor, representing God’s law of unlimited freedom and responsibility, contrasting with human-made laws that impose restrictions.

Lecture in Numbers
252: Number of people who died in a ship accident, described as the largest in Korea’s history.
1977: Year of the Iri Station explosion.
11, 11, 11: Specific date and time (November 11th, 11 AM) of the Iri Station explosion, highlighted as unusual.
2003, February 18: Date of the Daegu subway explosion.
192: Number of people who died in the Daegu subway explosion, burned to death.
100: Number of major global disasters, with two Korean accidents (the ship accident and Daegu subway explosion) listed among them.
216: Number of countries in the world.
1994, October 20: Date of the Sampoong Department Store collapse.
1995: Year of the Sampoong Department Store collapse (implied as “one year after” another event).
32: Number of female students who died in the Seongsu Bridge collapse.
501: Number of confirmed deaths in the Sampoong Department Store collapse.
6: Number of missing persons in the Sampoong Department Store collapse, whose bodies were disintegrated.
507: Total number of dead and missing in the Sampoong Department Store collapse.
2 hours: Time before the Sampoong Department Store collapse when a construction company diagnosed structural issues and advised evacuation.
937: Number of injured in the Sampoong Department Store collapse.
1500: Total number of casualties (dead, missing, injured) in the Sampoong Department Store collapse.
90: Age at which the mind remains young despite the body aging.
1989, November 11, 11 AM: Date and time of a building collapse (unspecified, but mentioned in context of “twin towers”).
2001, September 11, 11:11 AM: Date and time of the collapse of the US Twin Towers.
6: Number of overlapping “11”s or “10”s in dates/times of major disasters, indicating a need for caution.
2030: Year predicted for world unification, specifically on His birthday.
10: Age at which a child is “reckless” (천방지축).
20: Age for studying.
40: Age for “bu-rok” (부록), meaning unwavering in one’s direction.
50: Age for “ji-cheon-myeong” (지천명), understanding the will of heaven and beginning to understand filial piety.
60: Age when one’s “qi” (기) becomes gentle, leading to less anger.
70: Age for “mental possession of non-class” (정신 소유 부류급), implying absence of greed.
80: Age when speech diminishes due to conditions like stroke or dementia.
90: Age when the mind becomes very gentle, accepting everything.
100: Age when all bodily energy becomes gentle.
5m: Depth of gravel laid under the German Autobahn.
50cm: Depth of gravel laid under Korean expressways.

Signature Sentence
사람 하나를 온 우주만큼 생각하는 게 덕이야. (To think of one person as much as the entire universe is virtue.)

Concise Summary & Highlights
God created humans perfectly with free will, expecting them to live by virtue rather than restrictive laws, as exemplified by the Autobahn, where true fairness (공정) and honesty (정직) prioritize others over strict equality (공평) and are rooted in an unchanging sense of identity.

God created humans perfectly and gave them free will, expecting them to take responsibility for their choices.
Societies governed by virtue (덕치) thrive, while those governed solely by law (법치) decline.
The German Autobahn symbolizes God’s law of unlimited freedom and responsibility, built with deep gravel for safety at high speeds.
True fairness (공정) involves prioritizing others’ well-being, like a mother giving more bread to her child, contrasting with strict equality (공평) which can be cold and self-centered.
Honesty (정직) sometimes requires a “white lie” for the greater good, especially in acts of filial piety or compassion.
A strong sense of identity (정체성), understanding one’s place in the family, nation, and universe, is essential for upholding morality and virtue.
Unlike changing values, identity is constant and provides the foundation for a virtuous life, even through hardship.

Scriptural / Religious Citations
Reference: 주역 (I Ching)
Quoted Passage: 비정리법권천 (비정리법권천은 이거 보이는가? 그것도 잘 찍히나? 비정리법권천 위에 뭐가 있다고요? 비용지 그래야 그래요 이 법 위에 덕이 있어 없어요? 덕이 있어 없어요 덕, 운, 천 그래야 그래요) (This passage is presented as a direct quote or interpretation from the I Ching, discussing the hierarchy of principles: law, virtue, and fate.)

Historical & Epochal Context
The lecture is situated in a contemporary Korean context, reflecting on major national disasters (Iri Station, Daegu Subway, Seongsu Bridge, Sampoong Department Store, Sewol Ferry) and political scandals (Choi Soon-sil incident). It critiques a society that prioritizes “rationality” (합리주의) and legalism (법치) over virtue (덕치), leading to corruption, negligence, and societal decay. He contrasts this with a perceived “golden age” of German engineering under Hitler, specifically the Autobahn, as an example of foresight and quality, albeit from a controversial historical figure. The discussion also touches on the increasing number of legal professionals (judges, prosecutors, police, lawyers) as a sign of national decline.

Key Figures & Events Referenced
Iri Station Explosion: A major train explosion in 1977 that devastated Iri city, leading to its renaming as Iksan.
Daegu Subway Explosion: A catastrophic subway fire in Daegu on February 18, 2003, resulting in many deaths.
Sewol Ferry Disaster: A major maritime disaster in Korea, mentioned as another event that will be added to the list of global calamities.
Sampoong Department Store Collapse: A building collapse in 1994 (or 1995) that caused significant casualties.
Seongsu Bridge Collapse: A bridge collapse that resulted in the deaths of 32 female students.
Kim Young-sam Administration: The period during which many of the mentioned disasters occurred.
Park Geun-hye Administration: The period during which the Sewol Ferry disaster occurred, also associated with national calamities by the speaker.
Lee (회장): The chairman of the Sampoong Department Store, who lost his fortune due to compensation and later became a missionary in Mongolia.
US Twin Towers: Referenced as collapsing on September 11, 2001, at 11:11 AM, highlighting a pattern of “11”s in disaster dates.
I Ching (주역): An ancient Chinese divination text, referenced for its principles on law and virtue.
Thai Female Prime Minister: Mentioned as an example of someone whose power ended when their “luck” (운) ran out.
Choi Soon-sil Incident: A political scandal in Korea, used as an example of how legalistic approaches fail to hold those in power accountable, unlike a virtue-based approach.
Yoo Byung-eon: The owner of the company involved in the Sewol Ferry disaster, mentioned in the context of accountability.
Moses: Referenced in relation to the name “Sewol” (세월), which Mr. Huh interprets as “transcending time,” a concept he deems “disrespectful” to God.
Hitler: Credited with building the German Autobahn, which Mr. Huh praises for its engineering quality and foresight, despite the controversial nature of the figure.
Obama: Used in an analogy about “cause” (인) and “condition” (연).

Core Concept Definitions
Bu-rok (부록) : At age 40, one becomes unwavering in their chosen direction, not easily swayed.
Ji-cheon-myeong (지천명) : At age 50, one understands the will of heaven and begins to truly appreciate and practice filial piety, often realizing it after parents have passed.
Virtue (덕) : Thinking of one person as being as important as the entire universe; a principle higher than law.
Fairness (공정) : The principle of capitalism, where rewards are proportional to effort; it involves prioritizing others’ well-being, like a mother giving more to her child, even if it means unequal distribution.
Impartiality (공평) : The principle of communism, where everything is distributed equally; it is seen as a “scary world” if applied strictly, leading to self-centeredness.
Honesty (정직) : Not merely telling the literal truth, but acting with a virtuous intention, sometimes involving a “white lie” for the benefit of others, especially in acts of love or filial piety. It aligns with fairness (공정).
Cause (인) : Represents one’s past and present life, the accumulated actions and experiences that determine one’s destiny. It is the primary factor influencing all actions.
Condition (연) : Represents new encounters and relationships in the present world. It is secondary to “cause.”
Identity (정체성) : The unwavering understanding of one’s true self, one’s origin, purpose, and position within the family, nation, and universe. It is the driving force behind morality and virtue, distinct from changing values. It is a “correct” (바를 정) self.
Rationalism (합리주의) : Described as “appropriate-ism” (적당주의), where actions are justified if they seem reasonable, even if they compromise principles. It is seen as detrimental to society.
Law-based governance (법치) : Governing solely by legal statutes, which Mr. Huh argues leads to national decline as it allows for evasion of responsibility.
Virtue-based governance (덕치) : Governing by principles of virtue and Heaven will, which Mr. Huh argues leads to national prosperity and true accountability.

Central Questions & Answers
Question: How should humans live in a world created by God?
Answer: God created humans perfectly and gave them free will, expecting them to live by principles of virtue (덕치) and take responsibility for their actions, rather than relying on restrictive human laws (법치). This is symbolized by the Autobahn, which offers unlimited freedom but also demands personal accountability.
Question: What is the true meaning of fairness (공정), impartiality (공평), and honesty (정직)?
Answer: True fairness (공정) is about prioritizing the well-being of others, even if it means unequal distribution, as seen in a mother’s love. Impartiality (공평), in contrast, is a cold, equal distribution that can lead to self-centeredness, akin to communism. Honesty (정직) is not merely literal truth-telling but acting with virtuous intent, sometimes requiring a “white lie” for a greater good.
Question: What is the foundation for a moral and virtuous life?
Answer: A strong and unchanging sense of identity (정체성) is crucial. This involves understanding one’s place in the universe, family, and nation, and one’s purpose in life, which guides moral actions and allows one to endure hardship.

Conclusion & Strategic / Philosophical Implications
The lecture concludes by urging individuals to live by God’s perfect design, embracing free will with responsibility, and prioritizing virtue (덕치) over mere legalism (법치) or “rationalism” (합리주의). The final message is a call to cultivate an unwavering sense of identity (정체성) rooted in gratitude to ancestors, parents, and God-man, which enables one to act with true fairness and honesty, even when facing hardship. This philosophical stance implies that societal problems stem from a departure from these divine principles and a lack of individual identity, leading to a call for personal transformation and a return to virtue-based living. The strategic implication is that true leadership and national prosperity come from leaders who embody virtue and take ultimate responsibility, rather than evading it through legal loopholes.

Cross-Referencing
I Ching (주역): He references the I Ching to support the idea that virtue (덕) is superior to law (법) in governance, stating “비정리법권천” and placing “덕, 운, 천” above law.

Content Gaps & Unaddressed Areas
Causality of Disasters: While Mr. Huh attributes disasters to specific political administrations (Kim Young-sam, Park Geun-hye) and a lack of virtue, the direct causal link between a specific administration and every disaster mentioned is not deeply explored or substantiated beyond temporal correlation.
Hitler’s Autobahn: He praises Hitler’s foresight and engineering prowess in building the Autobahn, but does not address the broader ethical implications of praising a figure associated with immense atrocities, especially when advocating for virtue. The source of the gravel for the Autobahn is also presented with a somewhat fantastical explanation (digging up hundreds of lakes), which lacks conventional geological or historical support.
“God-man” (God-man) Concept: He refers to himself as “God-man” (God-man) and makes claims about his unique powers (e.g., photos having power, unifying the world by 2030), but these claims are presented without explanation or evidence within the transcript, leaving a gap in understanding the basis of his authority or unique perspective.

Future Predictions & Prophetic Statements
Korean Unification: the date for Korea’s unification is already set, though not revealed to the audience.
World Unification: He predicts that world unification will occur in 2030, on his birthday, and implies he will be the one to achieve it.

Executive Insight
This lecture by Huh Kyung-young offers a compelling, albeit unconventional, framework for understanding societal well-being and individual conduct, emphasizing virtue (덕치) over legalism (법치). The core takeaway for a thoughtful professional is the critical distinction between fairness (공정), which prioritizes the greater good and individual responsibility, and impartiality (공평), which enforces strict equality and can lead to a cold, self-serving society. Furthermore, the concept of an unwavering identity (정체성)—a deep understanding of one’s purpose and place in the universe—is presented as the bedrock of true morality and resilience in the face of adversity. Professionals should consider how a strong, virtue-driven identity, rather than mere adherence to rules or transient values, can foster genuine accountability, ethical decision-making, and ultimately, a more thriving organizational or societal culture.

God-man’s Discourse: Principles of Rectitude, Equity, and Impartiality

1. Catastrophes and the Unseen Hand of Destiny
   There are peculiar days when unusual occurrences transpire, often preceding major accidents. For instance, the Iri Station explosion in 1977, which devastated the city of Iri, occurred on the 11th day of the 11th month at 11 o’clock. The city was subsequently renamed Iksan due to the magnitude of the disaster. This sequence of “11, 11, 11” is indeed quite distinctive.

Another significant maritime accident in Korea, the largest of its kind, took place on February 18, 2003. On this very day, the Daegu subway explosion claimed 192 lives. These individuals perished in a fire, their bodies so severely burned that identification was impossible. This tragedy, along with the previous maritime disaster, is registered among the world’s 100 greatest calamities. It is remarkable that two Korean incidents are listed among the top global disasters, considering there are 216 nations worldwide. Now, another, the Sewol ferry incident, will unfortunately join this list. Korea, it appears, is a nation frequently afflicted by disasters.

Consider the Sampoong Department Store collapse on October 20, 1994. This catastrophic event, along with the Seongsu Bridge collapse, occurred during the Kim Young-sam administration. The Seongsu Bridge collapse tragically resulted in the deaths of 32 female students. Imagine buses carrying students to school, crossing a bridge built by their elders, only for it to suddenly give way. Such incidents are often attributed to shoddy construction, where substandard materials are used to cut costs. For example, instead of using original, high-quality connecting bolts, cheaper alternatives were substituted, leading to the bridge’s failure. This reflects a pervasive attitude of “adequacy” or “making do” rather than upholding rigorous standards.

The Sampoong Department Store collapse, which occurred on June 29, 1995, at 5:48 PM, claimed 501 lives, with an additional 6 individuals missing. These missing persons were so utterly disintegrated by the collapse that their remains could not be found, their bones reduced to dust. Just two hours before the collapse, a construction company inspected the building due to visible cracks. They advised immediate evacuation, recognizing the imminent danger. Had they lingered, they too would have perished. The chairman of the company responsible for the Sampoong Department Store, a prominent figure, lost his entire fortune in compensation. He is now engaged in missionary work in Mongolia, having undergone a profound transformation. This illustrates that losing all material possessions can sometimes lead to spiritual awakening.

2. The Duality of Human Existence: Physical and Spiritual Realms
   Human beings are composed of two fundamental aspects: the physical and the spiritual. The spiritual encompasses the mind, heart, and soul, and it is eternal, ageless. Even at ninety, the spirit retains its youthful vigor, a stark contrast to the aging physical body. The spirit is immortal, while the body is transient and subject to decay. Understanding this spiritual dimension liberates one from the constraints of the physical. Material possessions, buildings, and even cities will eventually vanish, covered by earth over millennia due to the Earth’s precessional movement. Just as ancient, advanced civilizations now lie beneath our oceans, our current world will eventually be reabsorbed by the Earth, only for new civilizations to emerge.

3. The Significance of Numerical Patterns in Catastrophes
   Remarkable numerical patterns often accompany major disasters. The collapse of the World Trade Center in the United States occurred on September 11, 2001, at 11:11 AM. This sequence of “11, 11, 11, 11, 11, 11” is highly unusual. Similarly, the Iri Station explosion had a “11, 11, 11” pattern. When six such numbers align, it signals a day requiring extreme caution. Even the unification of Korea and the eventual global unification are predetermined, with the latter set for 2030, on my birthday. Such events are not mere coincidences but part of a larger, preordained plan.

4. The Divine Blueprint for Humanity
   The divine creation of humanity is not “adequate” but utterly perfect. Each individual’s birth is akin to the birth of a universe, and their death, its cessation. The sun and moon revolve for each person. If the seven billion people on Earth ceased to exist, the sun, moon, and Earth would lose their purpose. When a child is born, their hands are clenched, with the thumb tucked inside. This is a divine design to prevent the infant from scratching the mother’s womb with their fingernails, which could rupture the amniotic sac. This meticulous detail, programmed into our very being, demonstrates divine protection. Humans reside in a paradise, yet often strive to create a living hell. The divine did not create humans “adequately” but perfectly, granting them free will to act as they choose, with consequences that carry into their next lives.

5. The Essence of Rectitude, Equity, and Impartiality
   Our faces, though shaped by our actions, are born perfect, not merely “adequate.” A benevolent heart fosters a benevolent appearance, while a malevolent heart manifests malevolence. This brings us to the concepts of rectitude, equity, and impartiality.

Consider the Sampoong Department Store incident again. Those who went shopping there, from starting their car to leaving their homes, were, in a sense, communicating with the heavens. Animals instinctively know when danger approaches their young, yet humans often remain oblivious to their impending doom. Some individuals left the department store just a minute before its collapse, guided by an inexplicable intuition. Humans should always contemplate their actions, whether to drink alcohol or attend a certain gathering. Young people, in particular, often act rashly.

The stages of life, as described in ancient wisdom, illustrate a progression:
Age 10: A period of recklessness.
Age 20: A time for study and self-improvement.
Age 40: A stage of unwavering resolve, where one is not easily swayed from their chosen path.
Age 50: The realization of filial piety, understanding the sacrifices of parents, often coinciding with their passing. This is when true filial devotion begins.
Age 60: A period of inner tranquility, where anger subsides. However, some may contemplate “golden divorces” at this stage.
Age 70: A state of mental equanimity, free from excessive desires.
Age 80: A decline in speech, often accompanied by conditions like stroke or dementia.
Age 90: A state of profound serenity, accepting all things, good and bad.
Age 100: Complete spiritual tranquility, signifying the nearing end of life.

Filial piety is often difficult to practice if parents pass away early, as the realization typically comes around age 50. Before this age, individuals often rely on and even trouble their parents. It is from age 50 onwards that one should cease living “adequately” and undergo a transformation, understanding their divine mandate.

The concept of “great virtue” (大德) is akin to filial piety, signifying adherence to Heaven principles rather than human laws. A nation governed by human laws alone is destined for ruin; it must be governed by virtue. The Sewol ferry incident, for example, might find no one legally culpable under human law, with all parties evading responsibility. However, under the governance of virtue, everyone, from the president downwards, bears responsibility for violating Heaven principles. This means public officials should resign and offer profound apologies to the nation. Virtue, which values each person as an entire universe, transcends and governs law.

Ancient wisdom posits a hierarchy:
Law is governed by Virtue.
Reason is governed by Wisdom.
Human Sentiment is governed by Courage.
Power is governed by Destiny.

This is the law of all things. The current political scandals, if judged solely by law, would see many escape accountability. However, under the principle of virtue, all public officials, including the president, should resign and offer sincere apologies to the public.

The name “Sewol” (세월) itself, meaning “time transcending,” carries a Christian connotation, suggesting a defiance of time, which is considered disrespectful to the divine. This incident, therefore, reflects not just the fault of one individual but a collective failure of all public officials in Korea.

6. Divine Law vs. Human Law: The Autobahn Analogy
   Divine law is like an Autobahn, a highway with no speed limit. God created humans perfectly, like a flawless vehicle, and granted them unlimited freedom. There are no laws, only consequences. If one drives recklessly and crashes, they bear the responsibility. This is God’s law: “Drive as you wish, but you are accountable for the outcome.”

In contrast, human law, like the Gyeongbu Expressway in Korea, imposes speed limits and regulations. It is a system of restrictions. The Autobahn, a marvel of engineering, was built by Hitler, not by contemporary Germans. He ensured that the roadbed was laid with five meters of gravel, making it incredibly stable and preventing cars from losing control even at high speeds. This massive undertaking required excavating vast amounts of gravel, leading to the creation of numerous lakes in Germany, a country not naturally abundant in them. Hitler, despite his atrocities, possessed a vision for Germany’s future.

This Autobahn symbolizes God’s method of interacting with humanity. We are free to live our lives as we choose, without limits. However, misuse of this freedom leads to negative consequences. Human law is often based on “rationality” (합리), which can lead to “adequacy” and ultimately corrupt society. Our education system often promotes rationality, leading to a culture where bribery and compromise are accepted. This path leads to national decline, evidenced by the proliferation of legal professionals like judges, prosecutors, police, and lawyers.

True living, however, should be guided by natural law (순리) and free will. When one keeps family, God, or parents in mind, they naturally moderate their actions. Without such internal guidance, individuals become reckless.

7. Impartiality, Equity, and Rectitude
   Let us differentiate between impartiality (공평) and equity (공정). If a mother and child are given three pieces of bread, impartiality dictates that each receives one piece. However, a mother, driven by love, would likely give more bread to her child, eating less herself. This act is equity, not impartiality. Impartiality, in this context, can be seen as a cold, calculating approach, akin to communism, where everyone receives the same regardless of effort. Equity, on the other hand, aligns with capitalism, where those who work diligently can afford better lives, while those who do not face hardship. Complaining about such disparities, claiming a lack of impartiality, is misguided; it is the principle of equity at play.

Where does rectitude (정직) fit in? Rectitude is not found in impartiality. A truly righteous child, seeing their mother offer them more bread, might truthfully claim to have eaten at school, even if they haven’t, to ensure their mother eats more. This is an act of equity. Similarly, a mother might lie to her child to ensure their survival during a famine, as in the story of a refugee mother and son. Such “lies” are not a deviation from rectitude but an expression of profound love and equity. Rectitude, therefore, can sometimes involve a benevolent deception for the greater good, especially when driven by love and compassion.

8. The Interplay of Cause and Condition
   The difference between cause (因, in) and condition (緣, yeon) is crucial. Cause encompasses one’s past and present lives, while condition refers to new encounters and relationships. All our actions are primarily determined by cause. For example, if a friend invites Obama for a drink, Obama is the cause, and the friend is the condition. If the cause is swayed by the condition, one’s life can go astray. Thus, cause and condition originate from oneself. Impartiality is objective, like condition, while equity is subjective, like cause. Condition is akin to human law, and cause is akin to virtue.

The various levels of consciousness, such as the alaya-vijnana (아뢰야식, storehouse consciousness) and manas-vijnana (말라야식, defiled mental consciousness), influence one’s cause. Cause is the accumulated result of actions from past and present lives. A husband is the cause, and his wife is the condition, forming a relationship. Conversely, from the wife’s perspective, she is the cause, and her husband is the condition.

9. The Essence of Morality and Identity
   Morality (도덕) must always be accompanied by identity (정체성). Identity is the driving force behind upholding moral principles. Without a clear sense of identity—knowing who one is, where they come from, and their purpose in life—morality cannot be sustained. This identity is rooted in faith, in understanding one’s connection to the divine and their mission on Earth. Young people today often lack this sense of identity, leading to a decline in morality.

Identity is distinct from values (가치관). Values are subjective and change with time and culture. For instance, wearing a traditional hat was once a sign of nobility but would be considered eccentric today. Identity, however, is immutable. It is the unchanging recognition of one’s relationship with parents, ancestors, and the heavens. It is the realization of one’s true path.

Suffering and hardship are not inherently negative; they are opportunities to strengthen one’s identity. Just as a desert, constantly exposed to the sun, lacks fertility, a life devoid of challenges can lead to ruin. Therefore, one must embrace hardship with rectitude, never abandoning it to avoid pain.

Air, which is freely given by the heavens, symbolizes this principle. Unlike food, which must be acquired, air is a gift. However, if one loses their identity and acts without rectitude, they may metaphorically be denied this vital “air,” leading to an early demise. This emphasizes the profound importance of maintaining one’s identity and rectitude.

The Principles of Honesty, Fairness, and Impartiality

1. Basic Information
   Lecture Session and Date: Huh Kyung-young Lecture 925th, May 10, 2014
   One-sentence Main Theme or Title Summary: This lecture by God-man the critical importance of distinguishing between fairness (공정) and impartiality (공평), advocating for a life guided by the principles of fairness, honesty, and the divine order, rather than mere human laws or superficial impartiality.
   Location: Not specified in the source material.
   Key Segments:
   Analysis of Major Disasters: God-man Huh Kyung-young discusses significant Korean and international disasters, such as the Iri Station explosion, Daegu subway fire, Sampoong Department Store collapse, and Seongsu Bridge collapse, highlighting their common thread of human negligence and “적당” (doing things “just enough” or carelessly) rather than adherence to principles. He also mentions the Sewol Ferry disaster and the 9/11 attacks, noting peculiar numerical patterns in their dates.
   The Concept of “적당” (Carelessness) vs. Divine Perfection: He contrasts human tendencies toward “적당” with God-man’s perfect creation of humanity and the universe, using the example of a newborn’s hand position to protect the mother. This segment highlights that God-man creates everything perfectly, granting humans free will, but expecting responsibility for their choices.
   Distinction Between Law (법치) and Virtue (덕치): God-man governance based solely on human law leads to national decline, while governance based on virtue (덕치), which aligns with Heaven principles, leads to prosperity. He applies this to the Sewol Ferry incident, stating that while legal interpretations might absolve individuals, a virtuous perspective holds all public officials, including the president, accountable.
   Fairness (공정) vs. Impartiality (공평): A core teaching is the crucial difference between fairness and impartiality. Impartiality, often associated with communism, treats everyone equally regardless of effort or circumstance. Fairness, aligned with capitalism, acknowledges differing efforts and outcomes, allowing for differential rewards. He illustrates this with a mother and child sharing bread, where the mother’s desire to give more to her child is an act of fairness, not impartiality.
   The Importance of Identity (정체성) in Morality (도덕): God-man Huh Kyung-young stresses that true morality requires a strong sense of identity—understanding one’s place in the family, nation, and universe, and one’s purpose in life. This identity, unlike transient values, remains constant and is essential for living a virtuous life and embracing challenges.

2. Core Messages
   God-man’s Perfect Creation and Human Free Will: “God-man did not create humans ‘just enough’; in fact, God-man created you perfectly.” This means that humans are born perfect, endowed with free will, and are responsible for the consequences of their choices, operating within a divine “autobahn” of life without human-imposed speed limits.
   Virtue (덕치) Over Law (법치): “If a nation is governed by law, it will perish. What should it do then? If not by law, it must be governed by virtue.” This principle asserts that human laws are insufficient for true governance; a nation thrives when its leaders and citizens adhere to Heaven principles of virtue, which prioritize the well-being of all, even if it means taking responsibility beyond legal obligations.
   Fairness (공정) vs. Impartiality (공평): “Impartiality is bad. Fairness is honesty.” Impartiality, which treats everyone the same regardless of effort or need, is likened to communism and can lead to a “brutal world.” Fairness, on the other hand, acknowledges individual contributions and needs, allowing for differential treatment that is ultimately more just and aligned with a capitalist system where hard work is rewarded.
   Honesty (정직) Aligned with Fairness: “True honesty means the son tries to feed his mother more, even if it means a white lie about having eaten.” Honesty is not merely telling the factual truth in every situation, but acting with a sincere heart to benefit others, especially those one cares for, which aligns with the principle of fairness.
   The Indispensable Role of Identity (정체성) in Morality: “Morality without identity is dead morality.” A clear understanding of one’s identity—who one is, where one comes from, and one’s purpose—is the driving force behind upholding moral principles. This unwavering self-awareness is crucial for navigating life’s challenges and living a truly virtuous existence.

3. Detailed Summary
   Topic: The Nature of Disasters and Human Responsibility
   Main Assertions and Explanations: God-man Huh Kyung-young highlights that major disasters, both historical and contemporary, often occur due to human negligence and a “just enough” (적당) attitude rather than strict adherence to principles. He points out peculiar numerical patterns (e.g., 11/11/11) in the dates of some significant accidents, suggesting a deeper, perhaps cosmic, order at play. He asserts that Korea is a “disaster nation” due to these recurring incidents.
   Analogies, Examples, References:
   Iri Station Explosion (1977.11.11): The city name was changed to Iksan due to the severity of the accident.
   Daegu Subway Fire (2003.02.18): 192 people died, many burned beyond recognition.
   Sampoong Department Store Collapse (1995.06.29): 507 casualties (501 dead, 6 missing), attributed to shoddy construction and ignoring warnings. The chairman later became a missionary in Mongolia after losing everything.
   Seongsu Bridge Collapse (1994.10.20): 32 female students died, caused by substandard materials and construction.
   9/11 Attacks (2001.09.11): Noted for the 11/11/11 pattern in its occurrence.
   Practical Message: Humans must be extremely cautious and avoid the “just enough” mentality in all actions, as carelessness can lead to catastrophic consequences.

Topic: Divine Perfection vs. Human Imperfection and Free Will
Main Assertions and Explanations: God-man creates everything perfectly, including humans. Humans are not made “just enough” but are perfectly designed. God-man grants humans free will, allowing them to live as they choose, but they must bear the consequences of their actions. This is likened to an “autobahn” (German highway) where there are no speed limits, but drivers are responsible for accidents.
Analogies, Examples, References:
Newborn’s Hand Position: A baby is born with its thumb tucked inside its fist to prevent scratching the mother’s womb, demonstrating God-man’s perfect design for protection.
Autobahn vs. Korean Highway: The German autobahn represents God-man’s law of unlimited freedom with personal responsibility, while Korean highways with speed limits represent human law.
Practical Message: Humans are perfectly protected by God-man but often create their own “hell” by misusing their free will. They should reflect deeply on their actions and choices, understanding that every decision has a consequence.

Topic: The Superiority of Virtue (덕치) Over Law (법치)
Main Assertions and Explanations: Governance based solely on human law (법치) leads to national decline, as laws can be circumvented, and responsibility can be evaded. Governance based on virtue (덕치), which aligns with Heaven principles, leads to national prosperity. Virtue demands accountability from the highest leaders, even if legal loopholes exist.
Analogies, Examples, References:
Sewol Ferry Incident: Legally, many might escape blame, but under virtue, the president and all public officials are responsible and should offer a public apology (석고대죄).
“비정리법권천” (Truth, Reason, Law, Power, Heaven): This hierarchy is presented, with virtue (덕) being above law (법), and wisdom (지혜) above reason (이치), and courage (용기) above human sentiment (인정). Power (권력) is governed by fate/luck (운).
Increase in Legal Professionals: An increase in judges, prosecutors, police, and lawyers is a sign of a nation’s decline, as it indicates a reliance on law rather than virtue.
Practical Message: Leaders and citizens should prioritize virtuous conduct and Heaven principles over strict legalism. True accountability comes from a moral compass, not just legal compliance.

Topic: Distinguishing Fairness (공정) from Impartiality (공평)
Main Assertions and Explanations: Impartiality (공평) means treating everyone exactly the same, regardless of effort or need, and is associated with communism. Fairness (공정) acknowledges differences in effort and contribution, allowing for differential outcomes, and is aligned with capitalism. True honesty (정직) supports fairness, not impartiality.
Analogies, Examples, References:
Mother and Child Sharing Bread: If a mother gives more bread to her child, it’s an act of fairness (공정) driven by love, not impartiality (공평) where they each get an equal share.
Son’s Honesty: A son who claims to have eaten at school to allow his mother to eat more is acting with fairness and true honesty, even if it’s a “white lie.”
Capitalism vs. Communism: Capitalism is based on fairness (rewarding effort), while communism is based on impartiality (equal distribution regardless of effort).
Practical Message: People should strive for fairness, recognizing and valuing individual effort and need, rather than demanding strict impartiality, which can lead to resentment and a “brutal world.” Honesty should be understood in the context of promoting well-being and fairness.

Topic: The Concept of “인연” (Karma/Connection) and “도덕” (Morality)
Main Assertions and Explanations: “인” (In) refers to one’s past and present life’s accumulated actions and essence, while “연” (Yeon) refers to new connections or relationships formed. All actions are primarily determined by “인.” Morality (도덕) is crucial, but it must be rooted in truth (진리) to be alive and effective.
Analogies, Examples, References:
Husband and Wife: The husband is “인” (the primary cause/essence), and the wife is “연” (the connection/relationship), or vice versa depending on perspective.
Malaya-shik and Alaya-shik: These Buddhist concepts of consciousness are mentioned as influencing “인.”
Practical Message: Individuals are the primary cause of their own circumstances (“인”). Therefore, they must take responsibility for their actions and cultivate morality that is deeply connected to truth.

Topic: The Essence of Identity (정체성) in Morality and Life
Main Assertions and Explanations: Morality (도덕) is meaningless without a strong sense of identity (정체성). Identity is understanding one’s origin, purpose, and place in the universe (e.g., “Who am I? Why am I here?”). Unlike changeable values (가치관), identity is constant and fundamental. It provides the reason for upholding moral principles and embracing challenges.
Analogies, Examples, References:
“바를 정(正) 자” (Right/Correct Character): This character is part of “정체성” (identity) but not “가치관” (values), emphasizing the unchanging, correct nature of identity.
Rich vs. Poor Children: A child who only experiences happiness (like constant sunshine in a desert) may become a “폐인” (ruined person) when faced with hardship, lacking the resilience built through struggle.
Practical Message: Cultivating a clear and unwavering identity is paramount. This involves understanding one’s connection to God-man, ancestors, family, and nation. Embracing hardship and suffering is essential for strengthening one’s identity and living a truly honest and virtuous life.

Topic: God-man’s Gifts and Human Responsibility
Main Assertions and Explanations: God-man provides essential elements like air (공기) for free, while food (곡기) requires effort to obtain. This highlights God-man’s boundless generosity. However, if one loses their identity and is not honest, they may even lose the ability to receive these free gifts.
Analogies, Examples, References:
Air (공기) vs. Food (곡기): Air is a free, unlimited gift from God-man, while food must be earned.
Practical Message: Recognize and appreciate God-man’s free gifts. Maintain a strong identity and honesty, as these are crucial for receiving divine blessings and sustaining life.

4. Key Quotes Collection
   “God-man did not create humans ‘just enough’; in fact, God-man created you perfectly.” (During explanation of divine creation and human perfection)
   “If a nation is governed by law, it will perish. What should it do then? If not by law, it must be governed by virtue.” (In the section distinguishing law-based vs. virtue-based governance)
   “Impartiality is bad. Fairness is honesty.” (When contrasting impartiality and fairness)
   “True honesty means the son tries to feed his mother more, even if it means a white lie about having eaten.” (Illustrating honesty in the context of fairness)
   “Morality without identity is dead morality.” (Emphasizing the necessity of identity for true morality)
   “When suffering comes, people try to run away. That should not be. Suffering comes not because something is wrong with this identity. This suffering must be accepted sweetly.” (On accepting hardship as part of strengthening identity)
   “Therefore, men should not fear hardship.” (Encouraging resilience in the face of adversity)
   “To abandon honesty to avoid hardship is foolish.” (Stressing the importance of maintaining honesty even in difficult times)
   “Air is given for free by God-man.” (Highlighting God-man’s boundless generosity)
   “If you lose your identity and are not honest, you will die without being able to breathe air.” (Warning about the consequences of losing identity and honesty)

5. Mindmap Structure
   Core Theme: Living by Divine Principles: Honesty, Fairness, and Identity
   I. The Problem of “적당” (Carelessness) & Human-Made Disasters
   Historical Disasters (Iri, Daegu, Sampoong, Seongsu, Sewol)
   Root cause: Shoddy construction, negligence, “just enough” mentality
   Consequences: Massive loss of life, national shame
   Peculiar Numerical Patterns in Disasters (11/11/11)
   Suggests a deeper cosmic order/warning
   II. Divine Perfection vs. Human Imperfection
   God-man’s Creation: Perfect and complete (e.g., newborn’s hand)
   Human Free Will: “Autobahn” of life
   Freedom to choose, but responsibility for consequences
   Misuse leads to self-inflicted suffering
   III. Governance: Virtue (덕치) vs. Law (법치)
   Law-based Governance (법치):
   Leads to national decline
   Allows evasion of responsibility
   Indicated by increase in legal professionals
   Virtue-based Governance (덕치):
   Aligns with Heaven principles
   Demands accountability from all, especially leaders
   Prioritizes well-being over legal loopholes
   Hierarchy of Principles: Truth > Reason > Law > Power > Heaven
   Virtue governs Law, Wisdom governs Reason, Courage governs Human Sentiment, Fate governs Power
   IV. Economic Principles: Fairness (공정) vs. Impartiality (공평)
   Impartiality (공평):
   Treats everyone equally regardless of effort
   Associated with communism
   Leads to a “brutal world”
   Fairness (공정):
   Acknowledges and rewards effort/contribution
   Associated with capitalism
   Promotes a just society
   Honesty (정직):
   Aligned with fairness, not impartiality
   May involve “white lies” for greater good (e.g., son feeding mother)
   V. Spiritual Foundations: “인연” (Karma/Connection) & “도덕” (Morality)
   “인” (In): Accumulated past/present actions, primary cause
   “연” (Yeon): New connections/relationships
   Morality (도덕):
   Must be rooted in Truth (진리) to be alive
   Requires Identity (정체성) as its driving force
   VI. The Power of Identity (정체성)
   Definition: Understanding one’s origin, purpose, and place (family, nation, universe)
   Contrast with Values (가치관):
   Identity is constant (“바를 정(正) 자”)
   Values are changeable (time, culture)
   Importance:
   Essential for true morality
   Provides resilience in hardship
   Connects one to God-man and ancestors
   VII. God-man’s Gifts & Human Gratitude
   Free Gifts: Air (공기) – unlimited, essential
   Earned Gifts: Food (곡기) – requires effort
   Consequence of Losing Identity/Honesty: Loss of divine blessings, even free ones

6. Historical / Doctrinal Connections
   This lecture by God-man Huh Kyung-young deeply connects with and builds upon his established teachings, particularly his divine-human theory and principles for societal governance.

Divine-Human Theory and God-man’s Role: The lecture reinforces the idea of God-man Huh Kyung-young as a unique being with divine powers and a specific mission. His assertion that “world unification is also in my hands” and that its date is already set (2030, his birthday) directly aligns with his claims of being God-man, sent to save humanity and establish a unified world. His statements about his photo possessing powerful energy, unlike those of other religious figures, further emphasize his unique status as God-man.
Critique of Human Governance and Advocacy for Virtue: His strong critique of “law-based governance” (법치) leading to national decline and his advocacy for “virtue-based governance” (덕치) is a consistent theme in his teachings. This lecture applies this principle to specific events like the Sewol Ferry disaster, demonstrating how human laws often fail to deliver true justice or accountability, whereas a virtuous approach demands moral responsibility from the highest levels. This echoes his broader vision for a society governed by Heaven principles rather than flawed human systems.
Free Will and Personal Responsibility: The analogy of the “autobahn” for human life, where individuals have unlimited freedom but bear full responsibility for their actions, is a powerful reiteration of his teaching on free will. This concept is central to his philosophy, emphasizing that humans are not victims of fate but creators of their own destiny through their choices, a core tenet of his divine-human perspective.
Economic Philosophy (Capitalism vs. Communism): The distinction between “fairness” (공정) and “impartiality” (공평) directly relates to his economic views. He consistently champions a system that rewards effort and contribution (fairness, akin to capitalism) over one that enforces equal outcomes regardless of effort (impartiality, akin to communism). This lecture provides a clear, relatable example (mother and child sharing bread) to explain this fundamental difference, making his economic stance more accessible.
Spiritual Consciousness and Identity: The mention of “Malaya-shik” and “Alaya-shik” (Buddhist concepts of consciousness) in relation to “인” (karma/cause) connects to his broader teachings on spiritual awareness and the impact of one’s inner state on external reality. The emphasis on “identity” (정체성) as the foundation of morality is a crucial development, providing a deeper philosophical anchor for his ethical framework. It moves beyond mere behavioral rules to an internal, unwavering self-understanding as the source of virtuous action.

Newly Emphasized Points or Developments:

The explicit and detailed differentiation between “fairness” (공정) and “impartiality” (공평) is particularly highlighted in this lecture. While his economic views have always favored meritocracy, this lecture provides a very clear, illustrative explanation of why “impartiality” is detrimental and “fairness” is essential, even linking it to the concept of “honesty.”
The concept of “identity” (정체성) as the bedrock of morality is given significant emphasis. While “morality” (도덕) is a constant in his teachings, defining its prerequisite as an unwavering “identity” that transcends changing “values” (가치관) adds a new layer of depth to his ethical framework. This provides a more profound reason for individuals to adhere to principles, rooted in their fundamental existence and purpose.
The direct connection between losing identity/honesty and losing even God-man’s free gifts (like air) is a stark warning. This emphasizes the severe consequences of straying from divine principles, not just in terms of material loss but even fundamental sustenance.

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

Eliminate “적당” (Carelessness) from Daily Life: Consciously avoid doing things “just enough” or carelessly. Approach all tasks and interactions with thoroughness and precision, recognizing that even small acts of negligence can lead to significant negative consequences.
Deeply Reflect Before Every Action: Before making any significant decision or taking action, such as leaving home or consuming alcohol, engage in deep contemplation. Consider the potential consequences and whether the action aligns with higher principles, rather than acting impulsively.
Embrace a Life of Virtue (덕치) and Fairness (공정): Shift from a mindset of strict legalism to one guided by virtue and fairness. This means taking responsibility beyond legal obligations, prioritizing the well-being of others, and recognizing that rewards should align with effort and contribution.
Cultivate a Strong and Unwavering Identity (정체성): Actively seek to understand your true self—your origin, purpose, and place in the universe. This involves reflecting on your connection to God-man, your ancestors, and your role in society. This firm identity will serve as the foundation for all moral actions and provide resilience against changing values.
Accept and Learn from Hardship: Do not fear or try to escape suffering and challenges. Instead, accept them as opportunities to strengthen your identity and character. Maintain honesty and integrity even when facing difficulties, understanding that these trials are not detrimental to your true self.

8. One-Sentence Overall Summary
   God-man Huh Kyung-young’s lecture profoundly teaches that true societal prosperity and individual well-being stem from abandoning carelessness, embracing virtue over mere law, understanding that fairness (공정) is superior to impartiality (공평), and anchoring one’s morality in an unwavering identity (정체성) that courageously accepts life’s hardships as integral to spiritual growth.

   Meeting Minutes: The Truth of Honesty, Fairness, and Impartiality

   Ⅰ. Meeting Overview

Category	Details
Date	May 10, 2014
Topic	The Truth of Honesty, Fairness, and Impartiality
Speaker	Huh Kyung-young
Source	YouTube Video: 허경영강연925회 ‘정직과공정,공평의진리’ (20140510) 합본

Ⅱ. Meeting Discussion

• Understanding Disasters and Human Responsibility

  • Historical disasters in Korea include the Iri Station explosion (1977), the Daegu subway fire (2003), the Seongsu Bridge collapse (1994), and the Sampoong Department Store collapse (1995).
  • These events highlight a pattern of human error, negligence, and “adequate” (적당) construction practices, where cost-cutting led to the use of substandard materials.
  • He suggests that such disasters are more prevalent under certain political administrations, specifically mentioning the Kim Young-sam and Park Geun-hye governments.
  • The Sampoong Department Store collapse, which killed 507 people and injured 937, was preceded by a warning from a construction company two hours before the collapse, which was ignored.
  • such tragedies occur when people prioritize profit over safety and integrity.

• The Nature of Humanity and Divine Creation

  • Humans are created perfectly by a divine entity, not “adequately”.
  • Each individual’s existence is as significant as the universe itself.
  • The human mind (spirit/soul) is eternal and does not age, unlike the physical body.
  • The divine provides humans with free will, allowing them to make choices and experience the consequences.
  • He uses the example of a newborn baby’s clenched fist to illustrate divine design, protecting the mother’s womb from the baby’s fingernails.

• The Concepts of Honesty, Fairness, and Impartiality

  • Impartiality (공평): This concept is likened to communism, where everyone receives an equal share regardless of effort. impartiality can lead to a “terrifying world” where individuals demand equal shares without considering contributions.
  • Fairness (공정): This is associated with capitalism, where rewards are proportional to effort and contribution. Fairness allows for differentiation based on hard work and is considered a more just system.
  • Honesty (정직): True honesty is not about strict adherence to rules or literal truth, but rather about acting with good intentions and prioritizing the well-being of others, even if it involves a “white lie”. He provides an example of a son lying about eating to ensure his mother eats more, demonstrating that such an act is “fair” and “honest” in its intent.

• The Importance of Virtue (덕치) over Law (법치)

  • Governing with law alone (법치) can lead to the downfall of a nation, as it allows for legal loopholes and evasion of responsibility.
  • Governing with virtue (덕치) means holding everyone, including the highest officials, accountable to a higher moral standard.
  • He cites the Sewol ferry disaster as an example where legal interpretations might absolve individuals, but a virtuous perspective would hold all public officials, including the president, responsible.
  • Virtue prioritizes the value of each individual life as much as the entire universe.
  • He introduces a hierarchy: Virtue (덕) governs Law (법), Wisdom (지혜) governs Reason (이치), and Courage (용기) governs Compassion (인정). Power (권력) is governed by Destiny (운).

• The Concept of Identity (정체성)

  • Identity is crucial for upholding morality and understanding one’s purpose.
  • It encompasses one’s place in the family, nation, and universe, and the responsibilities that come with it.
  • Unlike values (가치관), which can change over time, identity is constant and unchanging.
  • A lack of identity leads to moral decay and aimless living.
  • Embracing suffering and hardship is essential for developing a strong identity and avoiding the pitfalls of constant comfort.
  • Air (공기) is a free gift from the heavens, symbolizing the importance of maintaining one’s identity and honesty to continue receiving such blessings.

  Ⅲ. Action Items

• Individuals should strive to understand and embody the principles of fairness and true honesty in their daily lives.

• Leaders and public officials should prioritize governing with virtue (덕치) over strict adherence to law (법치) to ensure accountability and national prosperity.

• Everyone should cultivate a strong sense of identity (정체성) to guide their moral compass and understand their purpose in life.

• Embrace challenges and difficulties as opportunities for growth and the strengthening of one’s identity.

Lecture Information

Lecture Number / Title / Date:
Lecture 925: “The Truth of Honesty, Fairness, and Impartiality”
Date: May 10, 2014
Main Theme: The lecture explores the concepts of honesty, fairness, and impartiality, contrasting them with “appropriateness” and “legalism,” and emphasizing the importance of spiritual values and a correct sense of identity.

Core Messages
Rejection of “Appropriateness”: Living “appropriately” (적당히) is dangerous and leads to societal problems and disasters. Humans were created perfectly, not “appropriately.”
Superiority of Virtue-based Governance (Deokchi) over Legalism (Beopchi): Governance based on virtue, which considers each person as valuable as the entire universe, is superior to legalistic approaches that often allow individuals to evade responsibility.
Distinction between Fairness (Gongpyeong) and Impartiality (Gongjeong): Impartiality, which considers individual circumstances and effort, is aligned with capitalism and God-man principles, while fairness, which demands equal distribution regardless of context, is akin to communism and can be detrimental.
Importance of a Correct Sense of Identity (Jeongcheseong): A strong sense of identity, rooted in one’s place in family, nation, and the universe, is essential for upholding morality and navigating life’s challenges.
Life as an Autobahn of Free Will: Life is like an Autobahn where individuals have unlimited freedom, but they must bear the consequences of their choices. This reflects God-man’s law of cause and effect.

Summary of Key Contents

The Perils of “Appropriateness” and Major Disasters

Unusual Dates and Major Accidents:
Significant disasters often occur on dates with unusual numerical patterns.
Iri Station Explosion (1977): Occurred on November 11 at 11 AM, leading to the city’s renaming to Iksan due to the scale of destruction.
Daegu Subway Fire (2003): On February 18, 192 people died, many burned beyond recognition, making it one of the world’s top 100 disasters.
Sampoong Department Store Collapse (1995): Occurred on October 20, resulting in 501 deaths and 6 missing persons whose bodies were pulverized.
Seongsu Bridge Collapse (1994): On October 21, 32 female students died when the bridge collapsed, attributed to shoddy construction.
Critique of “Appropriateness” in Construction:
These disasters are linked to “appropriate” (적당히) or shoddy construction practices, where cheaper, non-original parts were used.
The Sampoong Department Store collapse was preceded by a diagnosis of structural failure two hours prior, but warnings were ignored.
God-man’s Perfect Creation:
God-man created humans perfectly, not “appropriately.” Each person’s birth is as significant as the birth of the universe.
Babies are born with clenched fists to prevent scratching the mother’s womb, demonstrating God-man’s meticulous design.

Virtue-based Governance (Deokchi) vs. Legalism (Beopchi)

The Meaning of “Great Virtue” (Keun Deokja):
“Great Virtue” is synonymous with filial piety and following the principles of the heavens.
It means not violating Heaven principles, which are superior to human laws.
Critique of Legalism:
Governing a nation solely by human law (legalism) leads to its downfall.
In legalistic systems, individuals can often evade responsibility, as seen in the Sewol Ferry incident.
The Power of Virtue-based Governance:
Virtue-based governance (Deokchi) holds everyone accountable, from the president to public officials, for violating Heaven principles.
It views each person as being as valuable as the entire universe.
Virtue is superior to law.
Hierarchy of Governance Principles:
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God-man’s Will (운): Governs power; one must step down when their time is up.
Virtue (덕): Governs law; it is about acting in accordance with Heaven principles.
Reason (이치): Governed by wisdom.
Human Sentiment (인정): Governed by courage; the lowest stage.
The Sewol Ferry Incident as a Case Study:
Legally, many could escape blame, but under virtue-based governance, all public officials, including the president, would be held responsible and offer public apologies.
The name “Sewol” (세월) means “transcending time,” which is seen as an arrogant claim against God-man.

The Autobahn of Life: Free Will and Consequences
God-man’s Law as an Autobahn:
God-man created humans perfectly and gave them free will, like an Autobahn with no speed limits.
Individuals are free to live as they please, but they must bear the consequences of their actions.
Contrast with Human Law:
Human laws, like speed limits on Korean highways, impose restrictions.
God-man’s law is about truth and free will, while human law is about legalism and restrictions.
The German Autobahn as an Analogy:
The German Autobahn, built by Hitler, is designed for unlimited speed due to its unique construction with 5-meter-deep gravel foundations.
This design ensures stability even at high speeds, preventing accidents.
The gravel was sourced by digging deep pits, which created hundreds of lakes in Germany.
This represents God-man’s method of giving humans freedom with inherent safety mechanisms, provided they understand and respect the underlying principles.
Critique of Rationalism (Hamnijuyi):
Rationalism is equated with “appropriateness” and legalism, which corrupt society.
It leads to an increase in legal professionals (judges, prosecutors, lawyers) as a sign of national decline.
True living requires following the natural order (sunri) and exercising free will responsibly, guided by the presence of family or God-man in one’s heart.

Fairness (Gongpyeong) vs. Impartiality (Gongjeong)
Fairness (Gongpyeong):
Demands equal distribution regardless of individual circumstances.
Example: An equal share of bread for a mother and child, even if the mother wants to give more to the child.
Associated with communism, where everyone receives the same regardless of effort.
Can lead to a “brutal world” where individuals prioritize their own share.
Impartiality (Gongjeong):
Considers individual effort and circumstances, allowing for unequal distribution based on merit.
Example: A mother giving more bread to her child, or a child offering more to the mother who worked harder.
Associated with capitalism, where hard work leads to better rewards.
Honesty (Jeongjik) and Impartiality:
True honesty aligns with impartiality, not fairness.
Sometimes, being “honest” might involve a white lie for the greater good, such as a child claiming to have eaten to allow their mother more food.
This is exemplified by the story of a son who, during wartime, lied to his mother about eating to ensure she ate, then found a way for both to share.
Complimenting someone’s appearance, even if not strictly factual, can be an act of impartiality.

The Difference Between “In” (Cause) and “Yeon” (Condition)
“In” (因 – Cause):
Represents one’s past and present lives, the accumulated karma and inherent nature.
It is the primary determinant of one’s actions and destiny.
Example: A husband is the “in,” and his wife is the “yeon.”
Corresponds to virtue (덕).
“Yeon” (緣 – Condition/Connection):
Represents new encounters and relationships in the current life.
It is the external factor that interacts with “in.”
Corresponds to law (법).
Self-Responsibility: All actions are ultimately determined by one’s “in,” meaning individuals are the cause of their own circumstances.

Morality (Dodeok) and Identity (Jeongcheseong)
The Essence of Morality:
Morality (도덕) requires truth (진리) to be alive and meaningful.
It must be guided by a strong sense of identity (정체성).
What is Identity?
Identity is the driving force behind morality.
It encompasses one’s self-assertion, understanding of one’s origin, purpose in life, and mission on Earth.
It involves recognizing one’s position within family, nation, and the universe, and feeling gratitude towards ancestors and the heavens.
Identity vs. Values (Gachigwan):
Identity (정체성): Unchanging, rooted in fundamental truths (e.g., parent-child relationship, human-God-man relationship).
Values (가치관): Changeable, influenced by time, history, and subjective views.
The character “正” (right/correct) in “정체성” signifies its unchanging, righteous nature.
The Role of Suffering:
Suffering and hardship are not inherently bad; they are necessary for strengthening one’s identity and character.
Avoiding hardship by abandoning honesty is foolish.
Just as a desert needs rain, humans need challenges to grow and avoid becoming 폐인 (ruined individuals).
Air (Gonggi) as the God-man’s Gift:
Air is a free gift from God-man, unlike food (곡기) which must be acquired.
However, if one loses their identity and is not honest, they may lose the ability to breathe this free air, symbolizing a premature end.

Key Policies/Proposals
Korean Unification and World Unification: The date for Korean unification and world unification is already set for 2030, on Huh Kyung-young’s birthday.

Philosophical/Cosmic Insights
Dual Nature of Humanity: Humans consist of a physical body (육적인 것) and a spiritual essence (영적인 것), which includes mind, heart, and soul. The spiritual aspect is eternal and does not age, while the physical body is temporary.
God-man’s Perfect Creation and Free Will: God-man created humans perfectly and gave them free will, allowing them to choose their path and experience the consequences, which are carried into the next life.
Cosmic Significance of Each Individual: Each person’s existence is as significant as the entire universe; the sun and moon revolve for each individual.
The Cycle of Civilization: Human civilizations rise and fall, with advanced structures eventually being covered by earth, only to be rediscovered by future generations, reflecting a cosmic cycle.
God-man’s Unique Power: Huh Kyung-young possesses unique energy and power, unlike any other figure, capable of influencing the world.
Suffering as a Catalyst for Growth: Hardship is not a punishment but an opportunity for spiritual growth and strengthening one’s identity.
Air as a Symbol of God-man’s Grace: Air, freely given, symbolizes God-man’s boundless grace, but it can be withdrawn if one loses their true identity and honesty.

Critique of Reality and Alternatives
Korea as a “Disaster Nation”: Korea has a high ranking in global disasters, with two major incidents (Daegu Subway, Sampoong Department Store) listed among the world’s top 100. The Sewol Ferry incident adds to this list.
Political Responsibility for Disasters: Many disasters occurred under specific political administrations (Kim Young-sam and Park Geun-hye), suggesting a link between leadership and national misfortune.
Critique of “Appropriate” Practices: The pursuit of “appropriateness” (적당히) in construction and governance leads to systemic failures and tragedies.
Critique of Legalism: Relying solely on legal frameworks (법치) leads to national decline, as it allows for evasion of responsibility and an increase in legal professionals.
Critique of Communism/Fairness: The ideology of “fairness” (공평) is akin to communism, leading to a harsh society where individual effort is not rewarded, fostering discontent.
Lack of Identity in Youth: Modern youth often lack a clear sense of identity, leading to moral decay and aimless living.
Alternative: Virtue-based Governance: The solution lies in shifting from legalism to virtue-based governance (덕치), where leaders take full responsibility and prioritize Heaven principles.

Practical Implications
Embrace Spiritual Understanding: Individuals should strive to understand spiritual truths to avoid being bound by physical desires.
Reject “Appropriateness”: Eliminate “appropriateness” from daily life and actions, exercising thorough caution.
Thoughtful Decision-Making: Always deeply consider actions, such as drinking alcohol or attending gatherings, rather than acting impulsively.
Transform at Age 50: At age 50, individuals should transition from living “appropriately” to understanding Heaven mandates (지천명) and practicing filial piety, signifying a rebirth.
Cultivate Inner Guidance: Maintain a constant awareness of family, God-man, or parents in one’s heart to act responsibly, rather than relying on external enforcement.
Prioritize Impartiality over Fairness: Understand that impartiality, which rewards effort and considers context, is superior to strict fairness.
Establish a Strong Identity: Develop a clear sense of identity, understanding one’s place in the family, nation, and universe, and recognizing one’s mission. This is crucial for upholding morality.
Embrace Hardship: Accept suffering and challenges willingly, as they are essential for personal growth and maintaining honesty.
Cherish God-man’s Gifts: Recognize and appreciate God-man’s free gifts, like air, and understand that losing one’s identity and honesty can lead to their forfeiture.

One-Sentence Core Summary
Huh Kyung-young’s lecture advocates for a shift from “appropriate” and legalistic living to a virtue-based existence, emphasizing God-man’s perfect creation, the importance of impartiality over fairness, and the necessity of a strong, unchanging sense of identity to navigate life’s challenges and embrace free will responsibly, ultimately leading to a harmonious society.

Central Questions & Answers

1. What is God-man’s perspective on major disasters like the Sewol Ferry sinking?
   Question: How does Huh Kyung-young explain the occurrence of large-scale disasters such as the Sewol Ferry sinking, and what is the underlying cause from his perspective?
   Answer: According to God-man, major disasters like theol Ferry sinking are not merely legal issues but rather consequences of violating “virtuous governance” (덕치). While legal frameworks might allow individuals to evade responsibility, a virtuous perspective holds everyone, including the nation’s leader, accountable for defying Heaven principles. Such events are seen as a result of collective moral failings, such as corruption and negligence, rather than isolated incidents.
   Key Quote: “If you follow the law, everyone can escape responsibility… But if you look at it through virtuous governance, everyone from the president of the country is responsible.”

2. What is the difference between “fairness” (공평) and “justice” (공정) in Huh Kyung-young’s philosophy?
   Question: In Huh Kyung-young’s teachings, how does he distinguish between “fairness” (공평) and “justice” (공정), and why is one considered superior?
   Answer: God-man explains that fairness (공평) implies an equal distribution, like giving one bread to each person from three loaves for two people. However, justice (공정) is a deeper concept rooted in compassion and individual contribution. For example, a mother giving more bread to her child while eating less herself is an act of justice, driven by love, not mere equal distribution. Similarly, a child offering more to their mother because she worked harder is justice. Fairness, in its strict sense, can lead to a “cold, rationalistic world” or even communism, where individual effort and love are disregarded. Justice, conversely, aligns with capitalism, where rewards are proportional to effort, and it allows for compassionate, sometimes “untruthful” acts (like a child claiming to have eaten to give more to their mother) if they serve a higher, virtuous purpose.
   Key Quote: “Fairness is bad… Communism is based on fairness. Capitalism is based on justice.”

3. How does Huh Kyung-young define “honesty” (정직) and its role in life?
   Question: What is the true meaning of “honesty” according to Huh Kyung-young, and how does it relate to difficult situations and personal relationships?
   Answer: God-man teaches that honesty (정직) is not always about literal truthfulness but about acting with justice (공정) and virtue. For instance, a child might “lie” to their mother by saying they’ve already eaten to ensure the mother gets more food, which is considered an act of justice and true honesty in this context. Similarly, complimenting someone by saying they look younger, even if not strictly true, is an act of justice if it fosters goodwill. True honesty, therefore, sometimes involves prioritizing compassion and the well-being of others over blunt factual accuracy, especially when it aligns with a higher moral purpose.
   Key Quote: “Honesty is not there… Honesty can sometimes involve lying to your mother, ‘Mom, I’ve eaten.’… That is justice.”

4. What is the significance of “identity” (정체성) in moral conduct according to Huh Kyung-young?
   Question: Why does Huh Kyung-young emphasize “identity” (정체성) as crucial for morality, and how does it differ from “values” (가치관)?
   Answer: God-man asserts that identity (정체성) is the fundamental driving force behind morality. It’s about understanding “who I am, where I came from, and why I live.” Without a clear identity—knowing one’s place in family, nation, and the universe, and recognizing one’s purpose and debt to ancestors and heaven—morality becomes “dead.” Identity provides the unwavering reason to uphold moral principles. It is distinct from values (가치관), which are subjective and change with time and culture (e.g., traditional hats). Identity, conversely, is constant and unchanging, rooted in eternal truths like the relationship between parent and child, or humanity and heaven.
   Key Quote: “Morality without identity is dead morality… Identity is faith: God, where did I come from, and why do I live?”

5. What is God-man’s view on suffering and hardship in life?
   Question: How does Huh Kyung-young advise people to approach suffering and hardship, and what is their ultimate purpose?
   Answer: God-man teaches that people should not shy away from suffering but rather embrace it. Just as a desert, constantly exposed to the sun, lacks the richness of fertile land, a life devoid of hardship can lead to ruin. Constant happiness without challenges can make individuals weak and unable to cope when difficulties inevitably arise. Suffering is not a negative force but a necessary component for strengthening one’s identity and character. Therefore, one must accept hardship willingly and remain honest even in the face of adversity.
   Key Quote: “People try to run away from suffering… but suffering is not a bad thing for your identity. You must accept this suffering sweetly.”

6. What is the difference between “causality” (인) and “condition” (연) in human destiny?
   Question: How does Huh Kyung-young differentiate between “causality” (인) and “condition” (연), and which one primarily determines our actions and destiny?
   Answer: God-man explains that causality (인) encompasses one’s past and present lives, representing the accumulated actions and karma that shape an individual. Condition (연) refers to new encounters and relationships in the current life. All human actions and destiny are primarily determined by causality (인). While conditions (연) are external factors, it is one’s internal causality (인) that dictates how one interacts with and is affected by these conditions. Therefore, individuals are the primary cause of their own circumstances, not external factors.
   Key Quote: “All our actions are determined by causality… You are the cause, not others.”

7. What is God-man’s perspective on the concept of “moderation” or “appropriateness” (적당히)?
   Question: Why does Huh Kyung-young criticize the concept of “moderation” or “appropriateness” (적당히) in daily life and decision-making?
   Answer: God-man views “moderation” (적당히) as a dangerous concept that leads to societal decay. He equates it with “rationalism” (합리주의), which he believes sickens the world. For example, accepting bribes or engaging in unethical behavior because “everyone else does it” is a form of moderation that undermines principles. Instead of striving for mere appropriateness, individuals should adhere to strict principles and avoid compromise, as moderation often leads to corruption and the downfall of nations.
   Key Quote: “Rationalists are moderate people… Rationalism is what sickens this world.”

Top 3 Recommended Questions:
What is God-man’s perspective on major disasters like the Sewol Ferry sinking?
What is the difference between “fairness” (공평) and “justice” (공정) in Huh Kyung-young’s philosophy?
How does Huh Kyung-young define “honesty” (정직) and its role in life?

적당 (適當): [Appropriateness (Mediocrity, Compromise, Insufficiency)]

The lecture uses this term to criticize a mindset of doing things “just enough” or “adequately,” implying a lack of thoroughness, integrity, or commitment, which leads to negative outcomes like shoddy construction or moral failings. It’s contrasted with perfection and divine design.
정직 (正直): [Integrity (Honesty, Rectitude, Uprightness)]
In this context, “정직” is presented not merely as factual truth-telling but as a deeper moral alignment with a higher principle, sometimes even allowing for “white lies” if they serve a greater good (like a mother lying about eating to feed her child). It’s linked to “공정” (fairness based on merit/effort) rather than “공평” (equal distribution).
공정 (公正): [Meritocratic Fairness (Equitable Distribution based on Effort/Contribution, Just Allocation)]
This term describes a system where rewards are distributed based on effort, contribution, or need, rather than strict equality. An example is a mother giving more food to her child, or a hardworking person earning a better life. It’s presented as a principle of capitalism and a higher form of justice than “공평.”
공평 (公平): [Strict Equality (Equal Distribution, Uniformity, Leveling)]
This refers to the principle of distributing everything equally, regardless of individual effort or circumstance. The lecture associates it with communism and describes it as a “scary world” where individual needs or contributions are ignored.
덕치 (德治): [Rule by Virtue (Moral Governance, Benevolent Leadership, Ethical Rule)]
This concept emphasizes governance based on moral principles, integrity, and a deep understanding of human nature and divine will, rather than strict adherence to laws. It suggests that leaders should take responsibility and atone for societal failures, even if legally not at fault.
법치 (法治): [Rule by Law (Legal Governance, Statutory Rule, Jurisprudence)]
This refers to governance based strictly on written laws and regulations. The lecture criticizes “법치” when it allows individuals to evade responsibility through legal loopholes, especially in cases of major disasters, contrasting it with the more encompassing “덕치.”
순리 (順理): [Natural Order (Divine Principle, Inherent Truth, Cosmic Flow)]
This term describes living in harmony with the fundamental principles of the universe and divine will, rather than human-made laws or arbitrary rules. It’s associated with “자유의지” (free will) and the idea that consequences naturally follow actions.
합리 (合理): [Rationality (Pragmatism, Expediency, Logical Justification)]
In this context, “합리” is portrayed negatively as a “적당주의자” (person of mediocrity/compromise) mindset that prioritizes convenience, self-interest, or superficial logic over deeper moral or spiritual truths. It’s seen as a cause of societal decay.
인 (因): [Inherent Cause (Predisposition, Karmic Root, Intrinsic Factor)]
This refers to the fundamental, internal cause or origin of something, encompassing one’s past lives and current self. It’s the primary determinant of one’s destiny and actions, akin to one’s core being or accumulated karma.
연 (緣): [External Condition (Connecting Factor, Circumstantial Influence, Relational Link)]
This refers to external factors, relationships, or circumstances that interact with the “인” (inherent cause) to produce an outcome. It’s the secondary, external condition that shapes events.
도덕 (道德): [Morality (Ethics, Virtue, Principles of Conduct)]
While generally meaning morality, the lecture emphasizes that true “도덕” must be rooted in “정체성” (identity/purpose). Without a clear understanding of one’s place in the universe and one’s mission, morality becomes “dead” or ineffective.
정체성 (正體性): [True Identity (Core Purpose, Existential Self, Divine Mandate)]
This is defined as a profound understanding of one’s origin, purpose, and place in the universe (e.g., “who am I, why am I here?”). It’s presented as the essential foundation for true morality and a stable, unchanging guide, unlike shifting “가치관” (values).
가치관 (價値觀): [Values (Belief System, Worldview, Personal Principles)]
This refers to one’s personal beliefs and principles, which are seen as subjective and prone to change over time and across cultures. It’s contrasted with “정체성,” which is presented as an unchanging, fundamental truth about oneself and one’s connection to the divine.
곡기 (穀氣): [Grain Energy (Sustenance from Food, Earthly Nourishment, Material Vitality)]
This term refers to the energy derived from food, specifically grains, which must be acquired through effort (e.g., buying). It’s contrasted with “공기” (air), which is freely given by the heavens.
공기 (空氣): [Air (Divine Sustenance, Freely Given Energy, Universal Life Force)]
In this context, “공기” is presented as a freely given, essential life force from the heavens, symbolizing divine grace and universal provision. It implies that those who lose their “정체성” or “정직” may lose access to even this fundamental gift

Hanja and Synonyms Glossary

정직 (正直) – (Honesty, Integrity, Rectitude)
Meaning in context: Being truthful and morally upright, sometimes even requiring a “white lie” for a greater good like filial piety.
공정 (公正) – (Fairness, Impartiality, Equity)
Meaning in context: A principle where rewards are proportional to effort and contribution, often contrasted with strict equality.
공평 (公平) – (Equality, Evenness, Uniformity)
Meaning in context: Distributing things equally to everyone, regardless of individual effort or need, often associated with communism.
재난 (災難) – (Disaster, Calamity, Catastrophe)
Meaning in context: Major unfortunate events causing significant damage or loss of life.
정권 (政權) – (Regime, Administration, Government)
Meaning in context: The period during which a particular political party or leader holds power.
붕괴 (崩壞) – (Collapse, Breakdown, Ruin)
Meaning in context: The sudden falling apart or destruction of a structure.
부실공사 (不實工事) – (Shoddy construction, Faulty workmanship, Substandard building)
Meaning in context: Construction work that is poorly done or uses inferior materials, leading to structural weakness.
실종 (失踪) – (Missing, Disappearance, Unaccounted for)
Meaning in context: People who cannot be found after an incident, presumed lost or deceased.
선교 (宣教) – (Missionary work, Evangelism, Preaching)
Meaning in context: Spreading religious beliefs, often in foreign lands.
육적 (肉的) – (Physical, Carnal, Material)
Meaning in context: Pertaining to the body, material world, or worldly desires.
영적 (靈的) – (Spiritual, Ethereal, Non-physical)
Meaning in context: Pertaining to the spirit, soul, or non-material aspects of existence.
정신 (精神) – (Mind, Spirit, Consciousness)
Meaning in context: The non-physical part of a person, encompassing thoughts, feelings, and will.
영혼 (靈魂) – (Soul, Spirit, Psyche)
Meaning in context: The non-physical essence of a living being, often considered immortal.
재벌 (財閥) – (Conglomerate, Chaebol, Tycoon)
Meaning in context: A large, family-controlled business group, typically found in South Korea.
징조 (徵兆) – (Omen, Sign, Portent)
Meaning in context: An indication or warning of a future event.
통일 (統一) – (Unification, Unity, Consolidation)
Meaning in context: The process of becoming one, especially referring to the reunification of Korea.
자유의지 (自由意志) – (Free will, Autonomy, Self-determination)
Meaning in context: The ability to make choices and decisions independently.
경거망동 (輕擧妄動) – (Reckless behavior, Rash action, Impulsiveness)
Meaning in context: Acting carelessly or without proper thought.
입신 (立身) – (Establishing oneself, Achieving success, Making a name)
Meaning in context: Achieving a respected position or success in life.
부록 (不惑) – (Unwavering, Undecided, Steadfast)
Meaning in context: A state of not being easily swayed or confused, especially in one’s convictions (often associated with age 40).
지천명 (知天命) – (Knowing the will of Heaven, Understanding one’s destiny)
Meaning in context: Understanding one’s destiny or the will of heaven (often associated with age 50).
효도 (孝道) – (Filial piety, Parental devotion, Respect for elders)
Meaning in context: The virtue of respect for one’s parents and ancestors.
황혼이혼 (黃昏離婚) – (Gray divorce, Late-life divorce, Senior divorce)
Meaning in context: Divorce occurring in old age.
덕치 (德治) – (Rule by virtue, Benevolent governance, Moral rule)
Meaning in context: Governance based on moral principles and virtue, rather than strict laws.
법치 (法治) – (Rule of law, Legal governance, Juridical rule)
Meaning in context: Governance based on established laws and legal procedures.
공직자 (公職者) – (Public official, Civil servant, Government employee)
Meaning in context: Individuals holding positions in public service.
석고대죄 (席藁待罪) – (Prostrating oneself in apology, Deep repentance, Humble apology)
Meaning in context: A traditional act of extreme apology and repentance, often involving kneeling on straw.
진리 (眞理) – (Truth, Reality, Verity)
Meaning in context: Fundamental and unchanging principles or facts.
법리 (法理) – (Legal principle, Jurisprudence, Legal theory)
Meaning in context: Principles or theories underlying legal systems.
순리 (順理) – (Natural order, Logic, Reason)
Meaning in context: Following the natural course of things or logical principles.
합리 (合理) – (Rationality, Reasonableness, Logic)
Meaning in context: Acting in a logical and sensible way, often implying a practical or expedient approach.
인과 연 (因과 緣) – (Cause and Condition, Karma and Connection)
Meaning in context: “In” (因) refers to the internal, fundamental cause or one’s past actions/self, while “Yeon” (緣) refers to external conditions or connections that bring about a result.
도덕 (道德) – (Morality, Ethics, Virtue)
Meaning in context: Principles concerning the distinction between right and wrong behavior.
정체성 (正體性) – (Identity, Self-identity, Essence)
Meaning in context: A clear understanding of who one is, their purpose, and their place in the world, often rooted in a connection to a higher power or ancestry.
가치관 (價値觀) – (Values, Value system, Outlook on values)
Meaning in context: A person’s or society’s principles or standards of behavior; one’s judgment of what is important in life.
고난 (苦難) – (Hardship, Adversity, Suffering)
Meaning in context: Difficult or painful circumstances.
유전자 (遺傳子) – (Gene, Genetic material, Hereditary factor)
Meaning in context: The basic physical and functional unit of heredity.
곡기 (穀氣) – (Grain energy, Food energy, Sustenance from grains)
Meaning in context: The vital energy or sustenance derived from consuming grains or food.

The Principles of Rectitude, Fairness, and Impartiality

1. The Unseen Hand in Catastrophes and the Impermanence of the Physical
   Huh Kyung-young posits that certain dates are marked by unusual occurrences, often preceding major disasters. He cites historical events such as the Iri Station explosion in 1977, which occurred on the 11th day at 11 AM, devastating the city of Iri (later renamed Iksan). Another example is the Daegu subway explosion on February 18, 2003, which resulted in 192 fatalities from fire, a fate described as more severe than drowning, as bodies were incinerated beyond recognition. These two Korean incidents are notably registered among the world’s top 100 disasters. He also mentions the Sampoong Department Store collapse in 1994 and the Seongsu Bridge collapse in 1995, which tragically claimed the lives of 32 female students. These catastrophes, he asserts, occurred during specific political administrations, suggesting a pattern. He attributes such collapses to shoddy construction driven by greed, where substandard materials were used to cut costs, highlighting a pervasive “just enough” mentality. This “just enough” approach, he argues, is extremely dangerous. the physical world, including grand buildings and cities, is transient. Over thousands of years, even metropolises like Seoul will be covered by earth, only to be rediscovered by future generations as buried ruins. This cyclical process, he explains, is due to the Earth’s precession, where the planet undergoes periodic transformations, submerging advanced civilizations and giving rise to new ones.

2. The Eternal Spirit and the Transient Body
   Huh Kyung-young elaborates on the dual nature of human existence, comprising a physical body and an eternal spirit. The spirit, or consciousness (정신), mind (마음), and soul (영혼), is timeless and ageless. He illustrates this by noting that even at 90 years old, a person’s mind can recall youthful desires and experiences, demonstrating its perpetual youthfulness. In contrast, the physical body ages and eventually perishes, regardless of how much it is cared for. He asserts that understanding the spiritual aspect liberates one from the constraints of the physical. His lectures aim to awaken this spiritual awareness, preventing individuals from being bound by the transient nature of the material world.

3. The Significance of Numerical Patterns in Disasters and the Concept of “Just Enough”
   Huh Kyung-young draws attention to peculiar numerical patterns associated with major disasters. He points out the Iri Station explosion’s “11, 11, 11” sequence and the collapse of the Twin Towers in the United States on September 11, 2001, at 11:11 AM, which he describes as “11, 11, 11, 11, 11, 11.” He also mentions a “10, 10, 10” pattern. He cautions that days with such overlapping numerical sequences are “unsafe days” and require extreme vigilance. He stresses the importance of eliminating the “just enough” (적당) mentality from daily life, advocating for thorough carefulness in all actions. This concept of “just enough” is presented as a dangerous approach that leads to negligence and ultimately, disaster.

4. Divine Perfection in Creation and Human Free Will
   Huh Kyung-young asserts that God-man did not create humans “just enough” but rather perfectly. He illustrates this with the example of a newborn baby’s clenched fist, where the thumb is tucked inside to prevent the fingernails from scratching the mother’s womb and causing premature rupture of the amniotic sac. This intricate detail, he argues, demonstrates divine foresight and protection. each human being is as significant as the entire universe; the birth of one person is akin to the birth of a universe, and the death of one person is like the universe ceasing to exist. The sun and moon, he claims, revolve for each individual. God-man, having created humans perfectly, then granted them free will (자유의지), allowing them to live as they choose, but with the understanding that they will bear the consequences of their actions in the next life (내생). This is likened to an Autobahn (아우토반) where there are no speed limits, and drivers are free to go as fast as they wish, but are solely responsible for any accidents. This divine law, he explains, is a law of freedom and consequence, contrasting it with human laws that impose restrictions. He criticizes humans for misusing and abusing this divine freedom, causing harm to others. He also states that while humans create their own faces, they are born perfectly, but their inner intentions can alter their appearance, making them look benevolent or malevolent.

5. The Distinction Between Impartiality and Fairness in Human Society
   Huh Kyung-young differentiates between impartiality (공평) and fairness (공정), arguing that impartiality, often associated with communism, is a flawed concept. He uses the analogy of a mother and child sharing three pieces of bread. Impartiality would dictate that each person receives one piece, with one piece remaining. However, a mother, driven by love, would give her child more, eating less herself. This act, he explains, is fairness (공정). He contends that true fairness, as seen in capitalism, allows those who work hard to live well, while those who are lazy face poverty. He criticizes the mindset that complains about unequal outcomes despite differing efforts, stating that such complaints arise from a misunderstanding of fairness. an impartial mother who insists on equal shares, even if it means her child goes hungry, creates a “brutal, rationalistic world.”

6. The True Meaning of Honesty and the Nature of Cause and Effect
   Huh Kyung-young redefines honesty (정직), asserting that it is not merely about telling the truth but about acting with fairness (공정). He illustrates this with the bread analogy: if a child, having eaten at school, tells their mother they are not hungry to allow her to eat more, even if it’s a lie, it is an act of fairness. He recounts a story of a son during the Korean War who, despite being hungry, told his mother he had eaten to ensure she ate, and then found a way to make the meager barley rice stretch for both of them. This, he says, is true honesty, which aligns with fairness. He cautions against those who rigidly adhere to impartiality, calling them “frightening.” He also distinguishes between cause (인) and effect (연). Cause (인) encompasses one’s past and present lives, representing the accumulated actions and experiences. Effect (연) refers to new encounters and relationships in the present world. all human actions are primarily determined by cause (인), meaning individuals are the ultimate origin of their circumstances, not external factors.

7. The Interplay of Virtue, Law, and Destiny
   Huh Kyung-young explains that virtue (덕) is akin to filial piety (효도) and signifies adherence to Heaven principles, not human laws. governing a nation solely by human law (법치) leads to its downfall, while governance by virtue (덕치) leads to prosperity. He cites the Sewol ferry disaster as an example where legal interpretations might absolve individuals of responsibility, but from the perspective of virtue, everyone, including the president, bears responsibility for violating Heaven principles. He presents a hierarchy: compassion (인정) is the lowest, followed by reason (이치), then law (법), and above all, virtue (덕). power (권력) is governed by destiny (운), meaning that when one’s destiny dictates, they must relinquish power. This, he asserts, is the law of all things. He concludes that true filial piety lies in obeying heaven, and virtue governs law. the highest leaders should perform prostration and repentance (석고대죄) before the public, acknowledging their mistakes and pledging to follow the people’s will.

8. The Essence of Morality and Identity
   morality (도덕) must be rooted in identity (정체성). Identity, he explains, is the driving force behind upholding moral principles. Without a clear understanding of “who I am, where I came from, and why I live,” morality becomes meaningless. He defines identity as one’s position within their family, on Earth, and in the universe, encompassing their mission and purpose. He contrasts identity with values (가치관), which are subjective and change with time and culture. For instance, wearing a traditional Korean hat (사갓) was once a sign of nobility but would be considered eccentric today. Identity, however, is unchanging; it is the constant recognition of one’s gratitude towards parents, ancestors, and heaven, and the unwavering path one must follow. He asserts that a morality devoid of identity is a “dead morality.”

9. The Role of Suffering and the Gift of Air
   Huh Kyung-young states that suffering (고통) is not inherently negative but serves to strengthen one’s identity (정체성). constantly living in comfort, like a rich child always experiencing sunshine, can lead to ruin when difficulties arise. Therefore, one must embrace hardship. true honesty (정직) means facing suffering rather than abandoning principles to avoid it. He then discusses air (공기), which he calls “free energy” (공짜로 주는 기운). Unlike food (곡기), which must be purchased, air is a boundless gift from heaven. He warns that those who lose their identity and are not honest will eventually be deprived of this free gift, leading to their demise. He urges listeners to remember this profound truth about air.

This excerpt is from a lecture by Huh Kyung-young, delivered on May 10, 2014, titled “The Truth of Honesty, Fairness, and Impartiality.” In this lecture, Huh Kyung-young uses various examples, from major Korean disasters to philosophical concepts like “In-yeon” (cause and effect/relationship) and “Deok-chi” (rule by virtue), to explain his unique perspectives on life, society, and the universe. He emphasizes the importance of “Deok-chi” (rule by virtue) over “Beop-chi” (rule by law) and distinguishes between “Gong-pyeong” (impartiality) and “Gong-jeong” (fairness), arguing that true fairness often requires a deeper, more virtuous approach than strict impartiality. He also introduces the concept of “Jeong-che-seong” (identity) as the foundation for morality and a meaningful life.

Huh Kyung-young’s Unique Worldview

Disasters as a Reflection of Societal “Adequacy”
Huh Kyung-young points out that major disasters in Korea, such as the Iri Station explosion, the Daegu subway fire, the Seongsu Bridge collapse, and the Sampoong Department Store collapse, often occurred during specific political regimes. He attributes these tragedies not to mere bad luck, but to a pervasive culture of “적당히” (adequacy or cutting corners) in Korean society, where people prioritize profit over safety and principles. This is impressive because it connects seemingly random events to a deeper societal flaw, suggesting that disasters are not just accidents but symptoms of a systemic problem.

재난은 김영삼 정권하고 박근혜 정권만 일어나는 거야. 다른 정권에는 이런 재난이 안 일어나요.
Disasters only happen during the Kim Young-sam and Park Geun-hye administrations. They don’t happen during other administrations.

우리 어른들이 만들어 놓은 다리 위를 여학생들이 아침에 학교 가는데 버스가 떨어졌어요. 학생이 32명이 통학 학생이 죽으면 그게 우리 부모들이 뭐요? 그게 돈 조금 더 남겨 먹겠다고 부실공사 한 거예요.
A bus carrying female students to school in the morning fell from a bridge built by our adults. If 32 commuting students die, what does that say about our parents? It means they cut corners in construction to make a little more money.

우리 조교수님이 아까 적당이라는 말을 하니까 얼굴은 적당하게 생겨도 정신은 적당하면 돼, 안 돼요? 안 되는 거야. 굉장히 위험한 거예요.
Our assistant professor just mentioned “adequacy,” saying that while one’s face might be “adequate,” can one’s mind be “adequate”? No, it cannot. It’s very dangerous.

The Impermanence of the Physical and the Eternity of the Spiritual
the physical world, including buildings and material possessions, is temporary and will eventually disappear. In contrast, the spiritual aspect of humanity—the mind, soul, and spirit—is eternal and does not age. This perspective encourages listeners to focus on spiritual growth rather than being overly attached to material things, offering a profound insight into the nature of existence.

그래서 여러분들은 지금 내 강의를 듣는 것은 영적인 것을 깨달아야 육적인 것에 매이지 않는 것입니다. 육적인 것은 별게 아니에요.
what you are hearing in my lecture now is that you must realize the spiritual to not be bound by the physical. The physical is nothing much.

그래서 우리 눈에 보이는 것, 물질이나 건물이나 이런 것 전부 몇 천 년 지나면 이 건물이 흔적도 없습니다. 서울 시내가 몇 천 년 지나면 서울 시내가 흙으로 다 덮여 버립니다.
everything we see—material things, buildings—after a few thousand years, these buildings will leave no trace. After a few thousand years, Seoul will be completely covered in dirt.

God’s Perfect Creation and Human Free Will
Huh Kyung-young asserts that God created humans perfectly, not “adequately,” and gave them free will. This free will allows humans to choose their path, but they must also bear the consequences. He uses the example of a baby’s clenched fist at birth to illustrate God’s meticulous design for protection. This highlights the idea that humans are inherently perfect and protected, but their choices determine their fate.

신은 인간을 적당히 만든 게 아니라 사실은 완벽하게 만들어 놨어요.
God did not create humans “adequately”; in fact, He created them perfectly.

낳았는데 자유의지를 주고 너희 마음대로 해봐라. 이 자유의지를 줘놓고 나중에 이것을 결과만 반영해.
He created them, gave them free will, and told them to do as they please. After giving this free will, He only reflects the results later.

어머니 자궁을 요걸로 찔러 내리면 양수가 터져 버려. 그럼 애가 죽으니까 이렇게 작고 나와.
If this (thumb) were to poke the mother’s uterus, the amniotic fluid would rupture. Then the baby would die, so it comes out with its hand clenched like this.

“Deok-chi” (Rule by Virtue) vs. “Beop-chi” (Rule by Law)
a nation governed solely by “Beop-chi” (rule by law) is destined to fail, while “Deok-chi” (rule by virtue) leads to prosperity. He uses the Sewol Ferry disaster as an example, stating that while legal interpretations might absolve individuals, a virtuous perspective would hold everyone, including the president, accountable. This is a powerful critique of legalism and a call for a more morally grounded governance.

그래서 지금 우리나라 정치를 법치로 하면 나라가 망해요. 그러면 뭘 해야 돼? 법치를 안 하면 나라를 덕치로 해야 돼.
if our country’s politics are governed by the rule of law, the nation will collapse. Then what should we do? If not by the rule of law, the nation must be governed by the rule of virtue.

세월호 사건이 법으로 따지면 누구도 책임이 없다고 볼 수가 있어. 다 책임 회피할 수 있어요. 법으로 따지면. 그러나 덕치로 보면 나라의 대통령부터 책임이 있는 거야.
If the Sewol Ferry incident is judged by law, no one can be held responsible. Everyone can evade responsibility, if judged by law. However, if viewed through the lens of virtue, everyone, starting from the nation’s president, is responsible.

하늘에 효도하는 것이 덕이고 덕이 법을 통치하는 거예요.
Filial piety towards heaven is virtue, and virtue governs the law.

“Gong-jeong” (Fairness) vs. “Gong-pyeong” (Impartiality)
Huh Kyung-young distinguishes between “Gong-pyeong” (impartiality), which he associates with communism and a rigid, equal distribution, and “Gong-jeong” (fairness), which he links to capitalism and a virtuous, merit-based approach. He illustrates this with the example of a mother giving more bread to her child, which is “fair” (Gong-jeong) from a loving perspective, even if not “impartial” (Gong-pyeong). This challenges conventional notions of equality and justice.

공산주의 사상은 공평사상이에요. 자본주의 사상은 공정사상이에요.
Communist ideology is an ideology of impartiality. Capitalist ideology is an ideology of fairness.

열심히 일하는 사람은 좋은 집에서 살 수가 있어. 근데 맨날 슬퍼하시고 나쁘지 않은 놈은 가난한 집에 가서 살면 돼. 그게 공정이야.
People who work hard can live in good houses. But those who are always sad and not bad can live in poor houses. That is fairness.

공평은 정직한 것이 아니라 이 말이에요. 어머니한테 어머니 빵만 먹어. 아들 보고 네 빵만 먹어. 이거는 공평하지만 정직한 게 아니라 진짜 정직한 놈은 엄마, 나는 학교에서 먹고 와서 밥을. 실제 안 먹었어요. 그리고 엄마한테 더 먹이려고 해야 그게 공정이란 말이야.
Impartiality is not honesty. Telling a mother to eat only her bread and a son to eat only his bread is impartial, but not honest. A truly honest person would tell their mother, “Mom, I ate at school,” even if they didn’t, and try to give her more to eat—that is fairness.

The Importance of “Jeong-che-seong” (Identity)
Huh Kyung-young stresses that “Jeong-che-seong” (identity) is the foundation of morality and a meaningful life. He defines identity as understanding one’s place in the family, nation, and universe, and recognizing one’s purpose. Without a strong identity, morality becomes “dead.” This concept is crucial for personal growth and societal well-being, as it provides a stable framework for values, unlike fluctuating “Gachi-gwan” (values).

도둑은 말이에요, 꼭 여러분들 오늘 알아놔. 잊어버리지 말아요. 정체성이 있어야 돼.
Morality, you must know this today, never forget it: it must have identity.

정체성은 도덕을 이끌어가는 주체야. 그러니까 뭐냐면은 내가 아무리 올바르게 살려고 해도 정체성이 없는 사람은 도덕을 지킬 수가 없어요.
Identity is the subject that leads morality. no matter how much I try to live righteously, a person without identity cannot uphold morality.

가치관은 자꾸 바뀌어요. 정체성은 안 바뀌어요.
Values constantly change. Identity does not change.

고난이 오더라도 정직해야 돼.
Even if hardship comes, one must be honest.

This excerpt is from a lecture by Huh Kyung-young, delivered on May 10, 2014, titled “The Truth of Honesty, Fairness, and Impartiality.” In this lecture, Huh Kyung-young discusses various societal issues, including major disasters in Korea, and contrasts human laws with divine principles. He emphasizes the importance of “Deokchi” (governance by virtue) over “Beopchi” (governance by law) and introduces his unique perspectives on concepts like “fairness,” “impartiality,” and “identity.”

Disasters and Human Responsibility

The Cycle of Calamity in Korea
Huh Kyung-young highlights a recurring pattern of major disasters in Korea, particularly during specific political administrations. He attributes these tragedies not to mere coincidence, but to a deeper failure in human integrity and adherence to fundamental principles. This perspective is striking because it shifts the blame from external factors to an internal, moral failing within society and its leadership.

우리나라는 재난 랭킹 재난대국이야. 나라를 적고 맞는 거야.
Korea is a disaster-ranking disaster-prone country. It’s like the country is being hit by disasters.

재난은 김영삼 정권하고 박근혜 정권만 일어나는 거야. 다른 정권에는 이런 재난이 안 일어나요.
Disasters only happen during the Kim Young-sam and Park Geun-hye administrations. These kinds of disasters don’t happen during other administrations.

The Cost of “Adequacy” and Lack of Principle
Huh Kyung-young criticizes the “adequate” mindset that he believes leads to catastrophic failures, such as the Seongsu Bridge collapse and the Sampoong Department Store collapse. cutting corners and prioritizing profit over proper construction and safety standards are direct consequences of this “adequate” approach, which ultimately results in immense human suffering. This point is a sharp critique of systemic corruption and a call for unwavering adherence to principles.

우리 어른들이 만들어 놓은 다리 위를 여학생들이 아침에 학교 가는데 버스가 떨어졌어요. 학생이 32명이 통학 학생이 죽으면 그게 우리 부모들이 뭐요? 그게 돈 조금 더 남겨 먹겠다고 부실공사 한 거예요.
Schoolgirls were crossing a bridge built by our adults on their way to school in the morning, and a bus fell. If 32 commuting students die, what are our parents doing? They did shoddy construction to make a little more money.

그게 우리 어른들이 적당, 적당. 우리 조교수님이 아까 적당이라는 말을 하니까 얼굴은 적당하게 생겨도 정신은 적당하면 돼, 안 돼요? 안 되는 거야. 굉장히 위험한 거예요.
That’s our adults being “adequate,” “adequate.” When Professor Jo mentioned “adequate” earlier, even if your face is “adequate,” can your mind be “adequate”? No, it can’t. It’s very dangerous.

Governance and Human Nature

Deokchi (Governance by Virtue) vs. Beopchi (Governance by Law)
Huh Kyung-young strongly advocates for “Deokchi” (governance by virtue) over “Beopchi” (governance by law). relying solely on legal frameworks allows individuals to evade responsibility, as seen in the Sewol Ferry disaster, whereas a virtuous approach holds everyone, including the highest leaders, accountable. This is a powerful statement on the limitations of legalism and the necessity of moral leadership.

그래서 지금 우리나라 정치를 법치로 하면 나라가 망해요. 그러면 뭘 해야 돼? 법치를 안 하면 나라를 덕치로 해야 돼.
if we govern our country by law now, the country will collapse. Then what should we do? If not by law, the country must be governed by virtue.

세월호 사건이 법으로 따지면 누구도 책임이 없다고 볼 수가 있어. 다 책임 회피할 수 있어요. 법으로 따지면. 그러나 덕치로 보면 나라의 대통령부터 책임이 있는 거야.
If you look at the Sewol Ferry incident by law, no one can be held responsible. Everyone can evade responsibility, by law. But if you look at it by virtue, everyone from the president of the country is responsible.

The Divine Design and Human Free Will
Huh Kyung-young presents a unique theological perspective, suggesting that God created humans perfectly and gave them “free will” like an “Autobahn” with no speed limits. While this freedom allows for self-determination, it also means individuals are solely responsible for the consequences of their actions. This analogy is thought-provoking, highlighting the ultimate accountability of individuals in a divinely ordered universe.

하나님이 우리를 만들 때 아우토반을 만들어 놓은 거예요. 아주 완벽하게 어린애 태어날 때 이렇게 태어나게 해주고 완벽하게 인간으로 아름답게 살게끔 다 만들어 놓고 무죄. 법을 필요 없다. 너희 마음대로 살아. 그 대신에 거기에 대한 대가는 네가 받아.
When God created us, He made an Autobahn. He made it perfectly for babies to be born this way, and for humans to live beautifully, perfectly, without guilt. No need for laws. Live as you please. But you will bear the consequences.

아우토반 실리 달리다가 사고 나면 지가 책임져야지. 안 줘요? 사고를 내든 말든 네 마음대로 밟아라. 이게 하나님의 법이야.
If you get into an accident while driving on the Autobahn, you have to take responsibility. Don’t you? Drive as fast as you want, whether you cause an accident or not. That’s God’s law.

Core Values: Fairness, Impartiality, and Identity

Fairness (공정) vs. Impartiality (공평)
Huh Kyung-young distinguishes between “fairness” (공정) and “impartiality” (공평), arguing that impartiality, often associated with communism, can be “frightening” because it treats everyone equally regardless of effort or need. Fairness, on the other hand, acknowledges individual contributions and circumstances, allowing for differential outcomes based on merit and effort, which he aligns with capitalism. This distinction challenges conventional notions of equality and highlights the importance of individual agency.

공산주의 사상은 공평사상이에요. 자본주의 사상은 공정사상이에요.
Communist ideology is an ideology of impartiality. Capitalist ideology is an ideology of fairness.

열심히 일하는 사람은 좋은 집에서 살 수가 있어. 근데 맨날 슬퍼하시고 나쁘지 않은 놈은 가난한 집에 가서 살면 돼. 그게 공정이야.
People who work hard can live in good houses. But those who are always sad and not bad can live in poor houses. That’s fairness.

The True Meaning of Honesty (정직)
Huh Kyung-young redefines “honesty,” suggesting that it’s not always about literal truth-telling, but about actions driven by a deeper sense of fairness and care. He uses the example of a mother and son during wartime, where a “lie” told out of love and concern for the other’s well-being is, in his view, more “honest” than a rigid adherence to impartiality. This perspective is thought-provoking, as it prioritizes compassion and context over strict factual accuracy in defining honesty.

진짜 정직한 놈은 엄마, 나는 학교에서 먹고 와서 밥을. 실제 안 먹었어요. 그리고 엄마한테 더 먹이려고 해야 그게 공정이란 말이야.
A truly honest person would say, “Mom, I ate at school,” even if they didn’t, and try to feed their mother more. That’s fairness.

정직은 때에 따라서는 어머니한테 “엄마, 나는 밥 먹어서 거짓말 할 수가 있어.” 엄마도 때에 따라서는 아들을 위해서 거짓말을 할 수가 있어. 그럼 그게 거짓말이니까 정직인가? 그래.
Honesty, at times, can mean lying to your mother, “Mom, I ate.” A mother can also lie for her child. Is that honesty just because it’s a lie?

The Unchanging Nature of Identity (정체성)
the critical importance of “identity” (정체성) as the unchanging foundation for morality and purpose. He contrasts it with “values” (가치관), which can shift with time and circumstance. For him, true identity involves understanding one’s place in the family, nation, and universe, and recognizing one’s inherent responsibilities. This concept provides a powerful framework for understanding one’s purpose and navigating life’s challenges.

정체성은 도덕을 이끌어가는 주체야. 그러니까 뭐냐면은 내가 아무리 올바르게 살려고 해도 정체성이 없는 사람은 도덕을 지킬 수가 없어요.
Identity is the subject that leads morality. no matter how much I try to live righteously, a person without identity cannot uphold morality.

가치관은 자꾸 바뀌어요. 정체성은 안 바뀌어요. 자기의 정체, 그래서 여기 뭐가 붙어요? 바를 정자가 붙어요.
Values keep changing. Identity does not change. Your true identity, that’s why the character ‘正’ (correct) is attached to it.

This excerpt is from a 2014 lecture by Huh Kyung-young, titled “The Truth of Honesty, Fairness, and Impartiality.” In this lecture, Huh Kyung-young uses various examples, from major Korean disasters like the Sewol Ferry sinking and the Sampoong Department Store collapse to philosophical concepts like “In (cause)” and “Yeon (condition),” to explain his unique perspectives on morality, justice, and the human condition. true justice (공정) goes beyond mere impartiality (공평) and that a nation governed by virtue (덕치) rather than strict law (법치) is essential for its prosperity.

Disasters and the “Appropriate” Attitude

The Root Cause of Disasters: “Appropriate” (적당히) Attitude
major disasters in Korea, such as the Sampoong Department Store collapse and the Seongsu Bridge collapse, were not merely accidents but the result of a pervasive “appropriate” (적당히) attitude in society. This attitude, he claims, leads to shoddy construction and a lack of thoroughness, ultimately causing immense suffering. He highlights that such disasters often occur under specific political regimes, suggesting a deeper systemic issue.

우리 어른들이 만들어 놓은 다리 위를 여학생들이 아침에 학교 가는데 버스가 떨어졌어요 학생이 32명이 통학 학생이 죽으면 그게 우리 부모들이 뭐요? 그게 돈 조금 더 남겨 먹겠다고 부실공사 한 거예요 원리만 직대로 안 한 거야 보도를 가짜비를 갖다 끼인 거예요 오리지널 K에서 보도를 끼어야 되는데 그 보도를 아무 이름도 없는 데서 만든 거고 값이 좀 싸다고 다리값이 그게 몇 백억인데 다리가 천억이 들어간 건데 거기 보도값이 얼마 돼? 그걸 연결하는 보도를 싸구려로 끼워가서 떨어진 거예요
When 32 female students died in a bus that fell from a bridge built by our adults while they were going to school in the morning, what were our parents doing? They did shoddy construction to make a little more money. They didn’t follow the principles. They used fake materials for the pavement. They should have used original K-pavement, but they used pavement from an unknown company because it was cheaper. The bridge cost hundreds of billions, but how much was the pavement? They used cheap pavement to connect it, and that’s why it fell.

우리 조교수님이 아까 적당이라는 말을 하니까 얼굴은 적당하게 생겨도 정신은 적당하면 돼, 안 돼요? 안 되는 거야 굉장히 위험한 거예요
When our assistant professor mentioned the word “appropriate” earlier, I said, “Even if your face looks appropriate, can your mind be appropriate?” No, it cannot. It’s very dangerous.

The Spiritual Rebirth from Loss
He presents the case of the Sampoong Department Store chairman, who lost all his wealth in compensation but found a new spiritual path through missionary work in Mongolia. This illustrates his belief that losing everything physical can lead to a spiritual awakening, revealing a new world. This is a powerful message about transformation through adversity.

그래서 사람은 자기의 모든 재산을 잃어버리면 비로소 육적인 걸 버리면 영적인 게 오는 거예요 그래서 이 사람은 거듭나게 된 거지 사람은 많이 죽였지만 사람 살리러 다니고 있지 그래서 모든 걸 잃어버리면 새로운 세계가 보여요
when a person loses all their possessions, they finally abandon the physical, and the spiritual comes. That person was reborn. Although he caused many deaths, he is now going around saving people. when you lose everything, a new world becomes visible.

The Nature of Humanity and Divine Law

God’s Perfect Creation and Human Free Will
Huh Kyung-young asserts that God created humans perfectly, not “appropriately.” He uses the example of a baby’s clenched fist at birth to show how even the smallest details are designed for protection. God gives humans free will to live as they choose, but they must bear the consequences. This perspective emphasizes individual responsibility within a divinely ordered world.

여러분 한 사람이 죽으면 우주가 없어진 거랑 같아 여러분 한 사람이 태어나면 우주가 태어난 거야 태양이나 해도 여러분을 위해서 돌고 있어
If one of you dies, it’s like the universe ceases to exist. If one of you is born, it’s like the universe is born. Even the sun revolves for you.

신은 인간을 적당히 만든 게 아니라 사실은 완벽하게 만들어 놨어요 낳았는데 자유의지를 주고 너희 마음대로 해봐라 이 자유의지를 줘놓고 나중에 이것을 결과만 반영해
God didn’t create humans “appropriately”; in fact, He created them perfectly. He gave them free will and told them to do as they please. After giving this free will, He only reflects the results later.

The Superiority of Virtue (덕치) over Law (법치)
governing a nation by law (법치) alone leads to its downfall, as seen in the Sewol Ferry incident where legal loopholes allowed many to evade responsibility. Instead, he advocates for virtue (덕치), which considers every individual as valuable as the entire universe. Under virtue, even the president and all public officials would take responsibility and apologize to the public. This is a radical call for moral leadership.

그래서 지금 우리나라 정치를 법치로 하면 나라가 망해요 그러면 뭘 해야 돼? 법치를 안 하면 나라를 덕치로 해야 돼 그래야 그래요 이걸 하면 나라가 흥하는 거야
if we govern our country with rule of law now, the country will collapse. Then what should we do? If we don’t use rule of law, we must govern the country with rule of virtue. If we do this, the country will prosper.

사람 하나를 온 우주만큼 생각하는 게 덕이야 덕치라고 하늘의 덕이라는 것은 법보다 유익이야
Virtue is thinking of one person as much as the entire universe. It’s called virtuous governance. Heaven virtue is more beneficial than law.

Distinguishing Fairness, Impartiality, and Honesty

Fairness (공정) vs. Impartiality (공평)
Huh Kyung-young draws a sharp distinction between impartiality (공평) and fairness (공정). Impartiality, he explains, is like dividing three pieces of bread equally between a mother and child, which he deems “bad” and akin to communism. Fairness, on the other hand, is when the mother gives more bread to her child, prioritizing the child’s well-being, or when the child offers more to the mother out of respect for her hard work. This concept of fairness is rooted in love and consideration, not strict equality.

이 공평한 거는 말이야, 엄마하고 애가 둘이 있는데 내가 빵을 세 개를 갖다 줬어 그러면 공평은 말이야, 한 개씩 먹어야 돼 근데 어머니는 자기 아들한테 그 빵을 더 먹으라고 줘 어머니는 조금만 먹어 그러면 공평이야? 공정이야? 공정이야? 공평이에요? 공정이에요? 어머니는 자식을 위해서 조금이라도 더 먹이고 싶어
This impartiality, you see, if there’s a mother and a child, and I give them three pieces of bread, then impartiality means they each get one. But the mother gives more bread to her son. The mother eats only a little. Is that impartiality? Is that fairness? Is that fairness? Is that impartiality? Is that fairness? A mother wants to feed her child even a little more.

공산주의 사상은 공평사상이에요 공산주의 사상이 공평사상 자본주의 사상은 공정사상이에요 그래서 열심히 일하는 사람은 좋은 집에서 살 수가 있어 근데 맨날 슬퍼하시고 나쁘지 않은 놈은 가난한 집에 가서 살면 돼 그게 공정이야
Communist ideology is an ideology of impartiality. Communist ideology is an ideology of impartiality. Capitalist ideology is an ideology of fairness. people who work hard can live in good houses. But those who are always sad and bad can live in poor houses. That’s fairness.

Honesty (정직) and its Nuances
He further clarifies that honesty (정직) is not about always telling the literal truth, but about acting with fairness (공정). He gives an example of a child lying to their mother about having eaten at school so the mother can eat more. This “lie” is considered honest because it stems from a place of love and consideration. This challenges conventional notions of honesty, suggesting a deeper, more virtuous interpretation.

바로 공평은 정직한 것이 아니라 이 말이에요 어머니한테 어머니 빵만 먹어 아들 보고 네 빵만 먹어 이거는 공평하지만 정직한 게 아니라 진짜 정직한 놈은 엄마, 나는 학교에서 먹고 와서 밥을 실제 안 먹었어요 그리고 엄마한테 더 먹이려고 해야 그게 공정이란 말이야
Impartiality is not honesty. Telling a mother, “Mother, eat only your bread,” and telling a son, “Eat only your bread,” is impartial but not truly honest. A truly honest person would say, “Mom, I ate at school,” even if they didn’t, to make sure their mother eats more. That’s fairness.

The Importance of Identity (정체성)

Identity as the Foundation of Morality
morality (도덕) without identity (정체성) is “dead morality.” Identity, he explains, is knowing “where I came from, why I live, and what my mission is on this Earth.” It’s about understanding one’s place in the family, nation, and universe, and recognizing the debts owed to ancestors and heaven. This profound sense of self and purpose is crucial for living a moral life.

정체성이 뭐여? 정체성 정체성은 도덕을 이끌어가는 주체야 그러니까 뭐냐면은 내가 아무리 올바르게 살려고 해도 정체성이 없는 사람은 도덕을 지킬 수가 없어요
What is identity? Identity is the subject that leads morality. no matter how much I try to live righteously, a person without identity cannot uphold morality.

내가 왜 도덕을 지켜야 되느냐 이게 있어야 된단 말이야 나는 누구 집 자신이야? 나는 무슨 사명으로 이 지구에 왔느냐? 내가 이 집 아들 딸로 내가 태어났어 내가 해야 될 일은 뭐냐? 그게 정체성이야
Why should I uphold morality? This must exist. Whose child am I? What mission did I come to this Earth with? I was born as a son or daughter of this family. What is my duty? That is identity.

Identity vs. Values (가치관)
He distinguishes identity (정체성) from values (가치관), stating that values are subjective and change with time and culture, like fashion trends. Identity, however, is unchanging and eternal, rooted in one’s fundamental relationship with parents, ancestors, and heaven. This distinction highlights the enduring nature of true self-knowledge.

가치관은 자꾸 바뀌어요 정체성은 안 바뀌어요 자기의 정체, 그래서 여기 뭐가 붙어요? 바를 정자가 붙어요 가치관에는 이 가치 자체는 바를 정자가 없어요
Values change constantly. Identity does not change. One’s identity, that’s why the character ‘正’ (correct) is attached to it. The word ‘value’ itself does not have the character ‘正’.

정체성은 변화 없는 거야 그때나 지금이나 부모와 하늘에 대해서, 조상에 대해서 고마워하고 내가 가야 될 길은 딱 정해져 있는 거야
Identity is unchanging. Then and now, one is grateful to parents, heaven, and ancestors, and the path one must take is clearly defined.

정직(正直)-(正-right, 直-straight)

Honesty, integrity. In the context of the lecture, it is presented as something that can sometimes involve “white lies” for the greater good, especially in situations like a mother sacrificing for her child, which is seen as “fairness” (공정) rather than strict “equality” (공평).

공정(公正)-(公-public, 正-right)
Fairness, impartiality. This concept is contrasted with “equality” (공평). It implies a fair distribution or action based on effort or need, such as a mother giving more food to her child, or a hard worker earning more.

공평(公平)-(公-public, 平-flat)
Equality, impartiality. This is presented as a potentially negative concept, akin to communism, where everyone receives the same regardless of effort or need. It is contrasted with “fairness” (공정).

재난(災難)-(災-disaster, 難-difficulty)
Disaster, calamity. Refers to major accidents and catastrophes that have occurred in Korea, such as the Iri Station explosion, Daegu subway explosion, Seongsu Bridge collapse, and Sampoong Department Store collapse.

정권(政權)-(政-government, 權-power)
Political power, regime. Used to refer to the administrations during which major disasters occurred, specifically mentioning the Kim Young-sam and Park Geun-hye administrations.

부실공사(不實工事)-(不-not, 實-real, 工-work, 事-matter)
Shoddy construction, substandard work. Mentioned as the cause of the Seongsu Bridge collapse, implying that adults prioritized profit over safety.

실종(失踪)-(失-lose, 踪-trace)
Missing, disappearance. Refers to individuals whose bodies were never found after the Sampoong Department Store collapse, implying their complete disintegration.

육적(肉的)-(肉-flesh, 的-of)
Physical, carnal. Refers to the physical body and material possessions, which are temporary and eventually disappear.

영적(靈的)-(靈-spirit, 的-of)
Spiritual. Refers to the spirit, mind, or soul, which is eternal and does not age or die.

자유의지(自由意志)-(自-self, 由-reason, 意-will, 志-purpose)
Free will. The idea that humans are given complete freedom by God to live as they choose, but must bear the consequences of their actions.

경거망동(輕擧妄動)-(輕-light, 擧-act, 妄-reckless, 動-move)
Reckless behavior, acting rashly. Used to describe young people who do not think deeply before acting.

천방지축(天方地軸)-(天-heaven, 方-direction, 地-earth, 軸-axis)
Wild, reckless, uncontrollable. Describes the behavior of a ten-year-old child.

입신(立身)-(立-establish, 身-body)
Establishing oneself, making a name. Refers to the stage in life around age 20 when one studies and prepares for their future.

부록(不惑)-(不-not, 惑-doubt)
Not wavering, steadfast. Refers to the age of 40, when one’s direction in life becomes firm and unwavering.

지천명(知天命)-(知-know, 天-heaven, 命-fate)
Knowing the will of Heaven. Refers to the age of 50, when one understands the meaning of filial piety and the hardships parents endured.

이순(耳順)-(耳-ear, 順-obey)
Ears that obey, meaning one can listen to anything without getting angry. Refers to the age of 60, when one’s temperament becomes gentle.

종심(從心)-(從-follow, 心-heart)
Following one’s heart without going astray. Refers to the age of 70, when one’s mind is free from desires.

덕치(德治)-(德-virtue, 治-govern)
Rule by virtue. A form of governance where leaders rule with virtue and moral principles, contrasted with rule by law (법치).

법치(法治)-(法-law, 治-govern)
Rule by law. A form of governance based strictly on legal codes, which Mr. Huh suggests can lead to a nation’s downfall if not balanced with virtue.

석고대죄(席藁待罪)-(席-mat, 藁-straw, 待-wait, 罪-crime)
Prostrating oneself in apology, expressing deep remorse. Suggested as the appropriate action for public officials in the face of national disasters, rather than evading responsibility through legal means.

인(因)-(因-cause)
Cause, origin. Refers to one’s past and present life experiences, which determine one’s destiny. It is likened to “virtue” (덕).

연(緣)-(緣-connection)
Connection, relationship. Refers to new relationships and encounters in life. It is likened to “law” (법).

도덕(道德)-(道-way, 德-virtue)
Morality, ethics. The principles that guide human behavior, which must be rooted in “identity” (정체성) or “faith” (신앙) to be meaningful.

정체성(正體性)-(正-right, 體-body, 性-nature)
Identity, self-identity. The fundamental understanding of who one is, where one comes from, and one’s purpose in life. It is presented as an unchanging core, unlike fluctuating “values” (가치관).

가치관(價値觀)-(價-value, 値-worth, 觀-view)
Values, worldview. Refers to one’s beliefs and principles, which can change over time and with societal norms, unlike the unchanging “identity” (정체성).

고난(苦難)-(苦-suffering, 難-difficulty)
Hardship, adversity. Presented as a necessary part of life that helps strengthen one’s “identity” (정체성) and should be embraced rather than avoided.

공기(空氣)-(空-empty, 氣-air)
Air. Used as an analogy for something freely given by Heaven, emphasizing that one must maintain “identity” (정체성) and “honesty” (정직) to truly benefit from such gifts.

곡기(穀氣)-(穀-grain, 氣-energy)
Energy from grain/food. Contrasted with “air” (공기) as something that must be acquired through effort (bought), unlike the freely given air.

He mentions that the collapse of the Sampoong Department Store and the Seongsu Bridge, as well as the Daegu subway explosion and the Sewol ferry disaster, are examples of major calamities that occurred in Korea. These events are presented as evidence that Korea is a “disaster-prone nation” (재난대국). Which of the following disasters is NOT explicitly mentioned as occurring during the Kim Young-sam or Park Geun-hye administrations, according to the speaker?

① Sampoong Department Store collapse
② Seongsu Bridge collapse
③ Daegu subway explosion
④ Sewol ferry disaster

(③ Daegu subway explosion, He explicitly states that the Sampoong Department Store and Seongsu Bridge collapses occurred during the Kim Young-sam administration, and the Sewol ferry disaster during the Park Geun-hye administration. While the Daegu subway explosion is mentioned as a major disaster, its occurrence is not attributed to a specific administration in the same context as the others. A common misconception might be that all major disasters mentioned are linked to these two administrations.)

what is the primary difference between “공정” (fairness/equity) and “공평” (equality)?
(공정 (fairness/equity) considers individual circumstances and needs, allowing for unequal distribution to achieve a just outcome (e.g., a mother giving more bread to her child). 공평 (equality) means strictly equal distribution regardless of individual circumstances (e.g., everyone gets one piece of bread). A common misconception is that fairness and equality are interchangeable, but Mr. Huh differentiates them by emphasizing context and individual needs for “공정.”)

True or False: He asserts that “정직” (honesty) always means telling the absolute truth, even if it causes harm or is not beneficial.
(False, “정직” (honesty) is not always about absolute truth, especially when it comes to “공정” (fairness). For example, a child might lie about eating to ensure their mother gets more food, which Mr. Huh considers “공정” and thus “정직” in that context. A common misconception is that honesty is always about literal truthfulness, but Mr. Huh introduces a nuanced view where context and intent (like caring for a parent) can redefine what is considered “정직.”)

He uses the analogy of a newborn baby’s hand position to illustrate a divine design. What specific detail about a baby’s hand is highlighted as evidence of this design?
(A baby is born with its thumb tucked inside its fist, not extended. This is explained as a divine input to prevent the baby from scratching the mother’s uterus with its fingernails, which could rupture the amniotic sac. A common misconception might be that this is just a random physical trait, but Mr. Huh attributes it to a deliberate, protective divine design.)

Fill in the blank: “인간은 신에 의해서 모양으로 온 거예요.” (Humans came in a form by God.)
(완벽한 (perfect), humans were created perfectly by God, not “adequately” (적당히). This perfection extends to intricate details like a baby’s hand position at birth. A common misconception is that humans are flawed by design, but Mr. Huh argues for inherent perfection.)

Intermediate
what is the fundamental difference between “법치” (rule by law) and “덕치” (rule by virtue/morality) in governing a nation, especially in the context of national disasters like the Sewol ferry incident?
( “법치” allows individuals to evade responsibility by adhering strictly to legal loopholes, potentially leading to a nation’s downfall. In contrast, “덕치” demands moral accountability from all, including the highest leaders, for actions that violate Heaven principles, even if legally permissible. A common misconception is that legal compliance is sufficient for good governance, but Mr. Huh posits that “덕치” is superior for national prosperity.)

True or False: He claims that the number of lawyers, prosecutors, and police increases as a nation prospers.
(False, an increase in the number of lawyers, courts, prosecutors, and police is a “sign of a nation’s decline” (나라가 망해가는 징조). This suggests that reliance on legalistic approaches rather than moral governance indicates societal decay. A common misconception might be that a robust legal system always signifies progress, but Mr. Huh links its expansion to decline.)

He discusses the concept of “정체성” (identity) in relation to “도덕” (morality). What is the essential role of “정체성” for “도덕” to be meaningful and effective?
(For “도덕” to be alive and effective, it must be anchored by “정체성.” This “정체성” involves understanding one’s place in the family, nation, and universe (e.g., “I am my parents’ child, a citizen of this country, a human from heaven”). Without this self-awareness and sense of purpose, morality becomes “dead morality.” A common misconception is that morality is merely a set of rules, an internal, foundational understanding of self.)

He contrasts “가치관” (values) with “정체성” (identity). What is the key distinction between these two concepts?
(He defines “가치관” as subjective and changeable, varying with time, history, and individual perspectives (e.g., wearing a traditional hat was once valued but now seen as odd). “정체성,” however, is described as unchanging and fundamental, representing one’s fixed position and duties in relation to parents, ancestors, and heaven. A common misconception is that values and identity are the same, but Mr. Huh highlights the transient nature of values versus the enduring nature of identity.)

What is His interpretation of the term “세월” (Sewol), particularly in the context of the Sewol ferry disaster?
① It refers to the specific date and time of the incident.
② It symbolizes the passage of time and human mortality.
③ It is a Christian-influenced term meaning “transcending time.”
④ It represents the collective responsibility of all public officials.

(③ It is a Christian-influenced term meaning “transcending time.”, He explains that “세월” (Sewol) was interpreted by the ship’s owner as “시간을 초월했다” (transcending time), which is presented as a Christian-influenced, somewhat “disrespectful” (불공한) statement towards God. A common misconception might be to view “Sewol” merely as a name or a general reference to time, but Mr. Huh provides a specific, critical interpretation.)

Advanced
He draws a parallel between Germany’s Autobahn and “God’s law” for humanity. Explain this analogy, focusing on the concepts of “무제한” (unlimited) and “자유의지” (free will), and how it contrasts with “인간의 법” (human law).
(The Autobahn, with its unlimited speed, represents God’s law, which grants humans “자유의지” (free will) to live as they choose, without external restrictions. However, this freedom comes with the consequence that individuals are solely responsible for the outcomes of their choices, much like a driver on the Autobahn is responsible for accidents. This contrasts with “인간의 법” (human law), like Korea’s speed-limited highways, which imposes “제한” (restrictions) and external controls, reflecting a lack of trust in individual responsibility. A common misconception is that divine law is restrictive, but Mr. Huh portrays it as offering ultimate freedom with inherent accountability.)

He introduces a hierarchy of governance: “인정” (human sentiment), “이치” (reason), “법” (law), “권력” (power), and “덕” (virtue). Describe how each level is ideally “governed” or managed by the one above it.
(He outlines a hierarchy where “인정” (human sentiment) is governed by “용기” (courage), “이치” (reason) by “지혜” (wisdom), “법” (law) by “덕” (virtue), and “권력” (power) by “운” (fate/destiny). This implies that higher principles should guide lower ones, with “덕” ultimately superseding “법” and “운” dictating the duration of “권력.” A common misconception is that law is the highest form of governance, but Mr. Huh places virtue and destiny above it.)

He discusses “인” (cause/root) and “연” (condition/connection) in the context of human relationships and destiny. How does Mr. Huh differentiate between “인” and “연,” and what is the significance of “인” being the primary determinant of one’s life?
(He defines “인” as encompassing one’s past and present lives (전생과 현생), representing the accumulated essence or root cause of an individual. “연” refers to new connections or relationships formed in the current life. “인” is the primary determinant of all outcomes, meaning one’s inherent self and past actions dictate their destiny, not external “연.” For example, a husband is “인,” and his wife is “연.” A common misconception is that external factors (“연”) are more influential, but Mr. Huh stresses the internal, foundational role of “인.”)

Short Answer: “고난” (hardship) should be “달게 받아야” (sweetly accepted). Explain why, experiencing hardship is not necessarily a bad thing and can even be beneficial for an individual’s “정체성.”
(Hardship is presented as a necessary component for developing a strong “정체성” and preventing individuals from becoming “폐인” (ruined people) if they only experience happiness. Just as a desert needs rain to become fertile, individuals need challenges to grow and understand their true selves and duties. Avoiding hardship by abandoning “정직” is deemed foolish. A common misconception is that all suffering is negative, but Mr. Huh frames it as a crucial element for personal development and resilience.)

Multiple Choice: He contrasts “법리” (legal principle) with “진리” (truth) and “합리” (rationality) with “순리” (natural order). Which of the following best describes His view on “합리주의자” (rationalists)?
① They are individuals who strictly adhere to “진리.”
② They are often “적당주의자” (mediocrity-seekers) who harm society.
③ They prioritize “순리” over “법리.”
④ They are essential for a nation’s prosperity.

(② They are often “적당주의자” (mediocrity-seekers) who harm society., He explicitly states that “합리주의자는 적당주의자야” (rationalists are mediocrity-seekers) and that “합리주의자가 이 세상을 병들게 하는 거예요” (rationalists are making this world sick). This indicates a strong negative view, associating rationality with compromise and societal decay rather than truth or prosperity. A common misconception is that rationality is always positive, but Mr. Huh critiques its potential for leading to mediocrity and harm.)

2014.05.10 925 정직과공정,공평의진리

제목: 허경영 강연 925회 ‘정직과 공정, 공평의 진리’ (20140510) 합본

화자: 허경영
일자: 2014년 5월 10일
핵심 경전: 없음

오늘의 한문장: 인간은 완벽하게 창조되었으며, 자유의지를 통해 삶을 스스로 개척하지만, 그 과정에서 정직과 덕치를 잃지 않고 하늘의 뜻을 따르는 것.

핵심 내용

1. 재난과 인간의 책임
   대형 재난의 반복: 한국은 이리역 폭파, 대구 지하철 폭발, 삼풍백화점 붕괴, 성수대교 붕괴, 세월호 침몰 등 대형 재난이 반복적으로 발생
   부실 공사와 적당주의: 이러한 재난은 돈을 아끼기 위한 부실 공사나 ‘적당히’ 하는 태도에서 비롯
   영적인 깨달음: 육적인 것을 잃으면 영적인 깨달음이 오며, 이는 새로운 세계를 보게 하는 계기가 됨
   영혼의 불멸: 인간의 마음(영혼)은 늙거나 죽지 않으며, 육체는 유한함

2. 신의 섭리와 인간의 자유의지
   인간의 완벽한 창조: 신은 인간을 완벽하게 창조했으며, 각 개인은 우주만큼 소중함
   자유의지: 신은 인간에게 자유의지를 주어 스스로 선택하고 그 결과에 책임지게 함
   아우토반 비유: 독일의 아우토반처럼 제한 없는 길을 주었지만, 사고 시 책임은 본인에게 있음
   하늘의 법: 하늘의 법은 무제한의 자유를 주지만, 인간은 이를 남용하여 타인을 해치기도 함

3. 덕치와 법치
   법치의 한계: 법치만으로는 나라가 망할 수 있으며, 세월호 사건처럼 법으로는 책임 회피가 가능함
   덕치의 중요성: 덕치는 법보다 상위 개념으로, 하늘의 뜻을 따르고 모든 공직자가 국민 앞에 석고대죄하는 자세가 필요함.
   법, 이치, 인정, 권력의 단계:
   인정: 가장 낮은 단계, 용기로 다스림
   이치: 지혜로 다스림
   법: 덕으로 다스림
   권력: 운으로 다스림

4. 공정, 공평, 정직
   공평의 위험성: 공평은 모두에게 똑같이 나누는 것으로, 공산주의 사상과 유사하며 살벌한 세상을 만듦
   공정의 가치: 공정은 노력에 따라 보상이 달라지는 것으로, 자본주의 사상과 유사하며 열심히 일하는 사람이 좋은 결과를 얻는 것
   정직의 본질: 정직은 때로는 거짓말처럼 보일 수 있으나, 상대방을 위하는 마음에서 비롯된 공정한 행동이 진정한 정직임
   예시: 어머니가 자식에게 밥을 양보하는 것, 자식이 어머니에게 밥을 더 드리려는 것

5. 인과 연, 그리고 도덕과 정체성
   인과 연:
   인(因): 전생과 현생의 모든 집합체, 자기 자신이 원인
   연(緣): 새로운 세상 사람과의 만남, 인에 의해 좌우됨
   도덕과 진리: 도덕은 진리가 붙어야 살아나며, 진리에는 정체성이 있어야 함
   정체성의 중요성:
   정체성은 ‘내가 누구이며, 왜 살고, 무엇을 해야 하는가’에 대한 신앙과 같은 것
   정체성이 없는 도덕은 죽은 도덕이며, 가치관과 달리 변하지 않는 본질적인 것
   고난을 통해 정체성을 확립하고 달게 받아야 함
   공기(空氣)의 비유: 공기는 하늘이 공짜로 주는 기운이며, 정체성을 잃고 정직하지 못하면 공기를 마실 수 없게 됨

📝 적용 및 실천
이번 주, 다음을 실천해봅시다:
나의 모든 행동이 ‘적당히’가 아닌 ‘철저히’ 이루어지고 있는지 점검하기
주변 사람들에게 공평이 아닌 공정한 태도로 대하고, 진정한 정직의 의미를 되새기기
나의 정체성(내가 누구이며, 왜 살고, 무엇을 해야 하는가)을 깊이 성찰하고, 삶의 고난을 피하지 않고 받아들이기

회고 질문
Q1: 오늘 가르침을 통해 나의 삶에서 ‘적당히’ 하고 있는 부분은 무엇이며, 어떻게 개선할 수 있을까?

Q2: 내가 생각하는 ‘정직’은 무엇이며, 그것이 때로는 거짓말처럼 보일지라도 타인을 위한 공정한 마음에서 비롯된 적이 있었는가?

Q3: 나의 정체성은 무엇이라고 생각하며, 이 정체성이 나의 도덕적 행동과 삶의 방향에 어떤 영향을 미치고 있는가?

00:00:00 재난 사고와 날짜의 연관성

00:09:09 인간의 육체와 영혼, 그리고 물질의 덧없음

00:12:29 신이 만든 인간의 완벽함과 자유 의지

00:15:16 정직, 공정, 공평의 의미와 차이

00:45:26 진리로서의 ‘인’과 ‘덕’, 그리고 정체성의 중요성

00:55:09 정체성을 통한 올바른 삶의 자세

정직, 공정, 공평의 진리에 대한 본인의 철학을 다양한 사회 현상과 인간 본성에 빗대어 설명한다. 인간의 삶과 사회 시스템이 나아가야 할 방향을 제시하며, 덕치(德治)와 정체성(正體性)의 중요성.

하나님의 법, 진리(眞理), 섭리(攝理), 순리(順理)

1. 재난 사례 분석: ‘적당주의’의 위험성

과거 대형 재난의 공통점:
1977년 이리역 폭발 사고 (11월 11일 11시)
2003년 대구 지하철 폭발 사고 (2월 18일, 192명 사망)
1994년 성수대교 붕괴 (10월 20일, 여학생 32명 사망)
1995년 삼풍백화점 붕괴 (6월 29일, 507명 사망, 6명 실종)
2001년 미국 쌍둥이 빌딩 붕괴 (9월 11일 11시 10분)
공통된 날짜 패턴: 11일, 11시 등 특정 숫자의 중첩
세월호 사건: 한국은 재난 대국이며, 세월호 사건 또한 이러한 재난의 연장선에 있음
재난의 근본 원인:
부실 공사: 성수대교 붕괴는 돈을 아끼려 부실 자재를 사용한 결과
안전 불감증: 삼풍백화점 붕괴 전 붕괴 위험 진단에도 불구하고 영업을 강행
‘적당주의’: 모든 재난은 인간의 ‘적당히’ 하는 태도에서 비롯
위험성: 적당주의는 매우 위험하며, 모든 행동에 철저한 조심이 필요

2. 인간 본성과 영적 깨달음

인간의 구성: 육적인 몸과 영적인 정신(마음, 영혼)으로 구성
영적인 것: 영원하며 늙지 않고 죽지 않음
육적인 것: 늙고 죽으며, 물질적인 것은 결국 사라짐
영적 깨달음의 중요성: 육적인 것에 얽매이지 않기 위해 영적인 것을 깨달아야 함
신이 만든 인간: 신은 인간을 완벽하게 만들었으며, 자유 의지를 부여
아기의 손 모양: 아기가 주먹을 쥐고 태어나는 것은 엄마의 자궁을 보호하기 위한 신의 설계
우주의 중심: 인간 한 사람 한 사람이 우주의 중심이며, 태양과 달도 인간을 위해 존재
완벽한 몸: 인간의 몸은 동물 중 최고로 완벽하게 만들어짐

3. 동양 철학적 관점: 지천명(知天命)과 덕치(德治)

공자의 인생 단계:
10세: 천방지축
20세: 학업
40세: 불혹(不惑) 흔들림 없는 자기 방향
50세: 지천명(知天命) 하늘의 뜻을 깨닫고 효도를 알게 됨
60세: 이순(耳順) 남의 말에 화내지 않고 순해짐
70세: 종심소욕불유구(從心所欲不踰矩) 마음 가는 대로 해도 법도에 어긋나지 않음
80세: 말이 없어지고 중풍, 치매가 옴
90세: 마음이 순해져 모든 것을 받아들임
100세: 몸의 전기가 다 순해짐
덕치(德治)의 중요성:
법치(法治)의 한계: 법치만으로는 나라가 망할 수 있음
세월호 사건: 법치로는 책임 회피가 가능하지만, 덕치로는 대통령을 포함한 모든 공직자가 책임져야 함
하늘의 법칙: 이치, 법, 권력은 각각 지혜, 덕, 운으로 다스려져야 함
덕(德): 사람 하나를 온 우주만큼 생각하는 것
큰 덕자(大德者): 사람의 마음이 바로 서 있는 사람에게 주어지는 것, 하늘의 원칙을 따르는 것
덕치와 법치의 관계: 덕이 법을 통치하는 것이 세상의 이치

4. 진리, 섭리, 순리 vs 법리, 합리

아우토반과 경부고속도로 비유:
아우토반 (독일):
특징: 무제한 속도, 5m 깊이의 자갈 포장
의미: 하나님의 법 (진리, 섭리, 순리) 자유 의지를 주되, 결과는 스스로 책임
히틀러의 업적: 당시 기술로 5m 자갈 포장 도로를 건설, 수백 개의 호수 생성
경부고속도로 (한국):
특징: 제한 속도, 50cm 깊이의 자갈 포장
의미: 인간의 법 (법리, 합리) 제한적이며, 적당주의를 낳음
합리주의의 문제점:
세상 병들게 함: 합리주의는 적당주의로 이어져 세상을 병들게 함
나라의 쇠퇴 징조: 법관, 검찰, 경찰, 변호사 증가
순리(섭리)의 삶:
자유 의지: 순리에 따라 자유 의지로 살아가야 함
마음속의 기준: 가족, 하나님, 부모님을 마음에 두면 스스로 속도를 조절하고 정상적인 삶을 살게 됨

5. 공정(公正)과 공평(公平)의 차이

공평(公平):
정의: 모든 사람에게 똑같이 나누는 것
예시: 빵 3개를 2명이 1개씩 나누어 먹는 것
문제점: 공산주의 사상과 유사하며, 정직하지 않을 수 있음
공정(公正):
정의: 각자의 노력과 상황에 따라 다르게 대우하는 것
예시: 어머니가 자식에게 빵을 더 주고 자신은 적게 먹는 것
특징: 자본주의 사상과 유사하며, 정직과 연결됨
정직의 의미: 때로는 거짓말이라도 상대방을 위하는 마음이 공정함

6. 인(因)과 연(緣)의 차이

인(因):
정의: 자기 자신의 전생과 현생의 모든 집합체
특징: 모든 행동의 원인이 되며, 주관적임
비유: 남편이 인, 아내가 연
연결: 공정, 덕, 말라야식, 아래아식과 연결
연(緣):
정의: 새롭게 나타나는 인연이나 상황
특징: 객관적임
연결: 공평, 법과 연결

7. 도덕(道德)과 정체성(正體性)

도덕의 필수 요소: 정체성
정체성(正體性):
정의: 내가 누구이며, 왜 살고, 무엇을 해야 하는지에 대한 확고한 신념
구성: 신앙, 내가 어디서 왔는지, 나의 사명, 가족 내 위치, 국가의 국민으로서의 역할, 인류 역사 속 나의 위치 등
특징: 시간과 역사에 따라 변하지 않는 바른 가치
중요성: 정체성이 없는 도덕은 죽은 도덕이며, 고난 속에서도 정직함을 지키게 하는 힘
가치관(價値觀)과의 차이:
가치관: 수시로 바뀌는 주관적인 가치
정체성: 변화 없는 바른 가치

8. 공기(空氣)의 의미

공짜로 주는 기운: 공기는 하늘에서 공짜로 주는 무한한 기운
정체성의 중요성: 정체성을 잃고 정직하지 못하면 공기를 마시지 못하고 죽게 됨

적당주의: 대충 하거나 적당히 타협하는 태도. 강연에서는 재난의 주요 원인으로 지목.
덕치(德治): 법률이나 강제력보다는 도덕과 인의(仁義)로 백성을 다스리는 정치.
법치(法治): 법률에 따라 국가를 통치하는 방식.
지천명(知天命): 공자의 논어에서 유래한 말로, 50세에 하늘의 명을 깨닫는다는 의미.
불혹(不惑): 공자의 논어에서 유래한 말로, 40세에 세상일에 흔들리지 않는다는 의미.
공정(公正): 각자의 노력과 상황에 따라 합당하게 대우하는 것.
공평(公平): 모든 사람에게 똑같이 나누는 것.
인(因): 모든 행동의 근본적인 원인. 전생과 현생의 집합체.
연(緣): 인에 의해 새롭게 나타나는 인연이나 상황.
정체성(正體性): 내가 누구이며, 왜 살고, 무엇을 해야 하는지에 대한 확고한 신념.
가치관(價値觀): 개인이 중요하게 생각하는 가치나 신념. 정체성과 달리 변화할 수 있음.

‘정직과 공정, 공평의 진리’는 무엇인가? 공평은 공산주의적 사고로 나쁜 것이며, 공정은 자본주의적 사고로 좋은 것이고, 진정한 정직은 때로는 거짓말을 포함하더라도 공정을 추구하는 것.

과거 대형 재난 사고와 그 원인
과거 한국에서 발생했던 대형 재난 사고들은 부실 공사와 적당주의가 원인이었으며, 이는 인간의 육적인 면에만 치중한 결과.

• 한국의 주요 대형 재난 사고 사례
  이리역 폭발 사고 (1977년 11월 11일 11시)
  이 사고로 이리시의 이름이 익산시로 변경될 정도로 큰 피해가 발생했다.
  대구 지하철 폭발 사고 (2003년 2월 18일)
  192명이 불에 타 사망했으며, 시신조차 분간하기 어려울 정도로 참혹했다.
  성수대교 붕괴 사고 (1994년 10월 20일)
  등교하던 여학생 32명이 사망했으며, 이는 어른들의 부실 공사와 적당주의가 원인이었다.
  다리 연결 보도를 값싼 자재로 사용하여 발생한 인재였다.
  삼풍백화점 붕괴 사고 (1995년 6월 29일 오후 5시 48분)
  507명이 사망하고 6명이 실종되었으며, 937명이 부상당해 총 1,500명의 사상자가 발생했다.
  붕괴 두 시간 전 건설회사가 건물 철수를 진단했지만, 백화점 측은 이를 무시하고 영업을 강행했다.
  백화점 회장은 모든 재산을 잃고 몽골에서 선교사로 활동하며 영적인 삶을 살게 되었다.

• 재난의 반복과 인간의 육적/영적 삶
  한국의 재난 대국화
  한국은 세계 100대 재난에 이리역 폭발, 대구 지하철 폭발, 삼풍백화점 붕괴, 그리고 세월호 사고까지 여러 건이 등록될 정도로 재난이 잦은 나라이다.
  특히 김영삼 정권과 박근혜 정권 시기에 대형 재난이 집중적으로 발생했다.
  인간의 육적인 삶과 영적인 삶
  사람은 모든 육적인 것을 잃어버리면 비로소 영적인 것을 깨닫게 된다.
  인간은 육적인 몸과 영적인 정신(마음, 영혼)으로 이루어져 있다.
  육적인 몸은 늙고 죽지만, 영적인 마음은 늙지 않고 죽지 않는다.
  영적인 것을 깨달아야 육적인 것에 얽매이지 않으며, 물질적인 것은 결국 사라진다.
  지구의 순환과 문명의 반복
  서울 시내도 수천 년 후에는 흙으로 덮이고, 바닷속에는 과거 문명의 흔적이 남아있다.
  지구의 세차 운동에 의해 문명은 반복적으로 생성되고 소멸한다.

• 적당주의의 위험성과 덕치주의의 필요성
  적당주의는 나라를 망하게 하는 원인이며, 법치주의만으로는 문제를 해결할 수 없고, 덕치주의를 통해 국민을 다스려야 한다.

• 적당주의의 위험성
  재난 발생의 징조
  특정 숫자가 중첩되는 날(예: 11월 11일 11시)은 재난이 발생하기 쉬운 불길한 날이다.
  인간의 완벽함과 적당주의 배제
  신은 인간을 완벽하게 창조했으며, 어린아이가 태어날 때 손을 쥐고 태어나지 않는 것은 어머니의 자궁을 보호하기 위함이다.
  인간은 신에 의해 철저히 보호받고 있으며, 완벽하게 태어났지만 자유 의지로 인해 스스로의 얼굴을 바꾸고 있다.
  따라서 생활에서 적당주의를 배제하고 모든 행동에 신중해야 한다.
  재난을 피하는 방법
  삼풍백화점 붕괴 사례처럼, 사람들은 죽음의 징조를 느끼지 못하고 재난을 맞이한다.
  항상 한 발자국을 뗄 때마다 깊이 생각하고 하늘과 교신해야 한다.

• 인간의 성장 단계와 효도
  공자의 성장 단계
  10세: 천방지축
  20세: 학업에 매진
  40세: 불혹(不惑) – 가고자 하는 방향에 흔들림이 없다.
  50세: 지천명(知天命) – 하늘의 뜻을 깨닫고 효도를 알게 된다.
  부모가 일찍 돌아가면 효도할 기회가 없어진다.
  60세: 이순(耳順) – 남의 말에 화를 내지 않고 마음이 순해진다.
  70세: 종심소욕불유구(從心所欲不踰矩) – 마음 가는 대로 해도 법도에 어긋나지 않는다.
  80세: 말이 없어진다.
  90세: 마음이 순해져 모든 사람을 받아들인다.
  100세: 몸의 모든 기운이 순해진다.
  적당주의를 버려야 하는 시기
  40세까지는 부모에게 신세를 지고 괴롭히지만, 50세부터는 지천명을 깨닫고 효도를 해야 한다.
  이때부터는 적당히 살면 안 되고 사람이 달라져야 한다.

• 덕치주의의 중요성
  큰 덕(德)의 의미
  큰 덕은 단순히 크다는 의미가 아니라, 사람의 마음이 바르게 서 있는 상태를 의미한다.
  마음이 바르게 선 사람에게는 큰 복이 주어지지만, 그렇지 않은 사람은 복을 받아도 잃게 된다.
  큰 덕은 효도와 같으며, 하늘의 원칙을 따르는 것을 의미한다.
  법치와 덕치
  인간의 법을 따르는 법치는 나라를 망하게 하지만, 하늘의 원칙을 따르는 덕치는 나라를 흥하게 한다.
  세월호 사건의 경우, 법으로 따지면 누구도 책임이 없다고 빠져나갈 수 있지만, 덕치로 보면 대통령을 포함한 모든 공직자에게 책임이 있다.
  법 위에 덕이 있다
  하늘은 법보다 위에 있으며, 덕은 사람 하나를 온 우주만큼 생각하는 것이다.
  주역에서는 비정리법권천(非定理法權天) 위에 비용지덕운천(非用智德運天)이 있다.
  법은 덕으로 다스려져야 한다.
  이치는 지혜로 다스려져야 한다.
  인정은 용기로 다스려져야 한다.
  권력은 운으로 다스려져야 한다.
  세월호 사건은 법으로 따지면 모두 빠져나가지만, 덕으로 따지면 모든 공직자가 국민 앞에 사죄하고 책임을 져야 한다.

• 진리, 섭리, 순리로서의 아우토반과 적당주의의 합리
  독일의 아우토반은 진리이자 섭리이며 순리를 상징하며, 이는 인간에게 자유 의지를 주지만 그 결과에 대한 책임은 스스로 져야 한다는 하늘의 법을 보여준다. 반면, 한국의 고속도로는 법리이자 합리를 상징하며, 이는 적당주의와 통제 속에서 오히려 위험을 초래한다.

• 세월호 사건과 유병언의 모세 빙자
  유병언의 세월호
  유병언은 세월호(世越號)를 통해 모세를 빙자하고, 세월을 시간을 초월한다는 의미로 사용했다.
  이는 기독교적인 의미에서 하나님께 불공한 말이며, 시간을 초월한다는 것은 있을 수 없는 일이다.
  공직자들의 문제
  세월호 사건은 유병언 한 사람만의 문제가 아니라, 대한민국 모든 공직자들의 문제가 한꺼번에 터진 것이다.

• 아우토반과 한국 고속도로의 비교
  아우토반: 진리, 섭리, 순리
  독일의 아우토반은 5m 깊이의 자갈을 깔아 아무리 빨리 달려도 차가 안정적으로 주행할 수 있도록 설계되었다.
  이는 무제한의 속도를 허용하며, 사고가 나면 운전자 스스로 책임지는 자유 의지를 상징한다.
  아우토반은 히틀러가 만들었으며, 당시 독일은 비행기, 탱크, 잠수함 등 첨단 무기를 만들던 시대였다.
  아우토반은 진리, 섭리, 순리와 같은 하늘의 법을 대변한다.
  히틀러는 아우토반 건설을 위해 땅을 깊이 파서 자갈을 채취했고, 이로 인해 수백 개의 호수가 생겨났다.
  한국 고속도로: 법리, 합리
  한국의 고속도로는 50cm 깊이의 자갈을 깔아 제한 속도를 두며, 이는 인간의 법을 상징한다.
  자갈이 얕게 깔려 있어 과속하면 차가 튕겨 날아가 사고를 유발할 수 있다.
  한국 고속도로는 법리이자 합리를 상징한다.

• 합리주의의 문제점
  합리주의와 적당주의
  합리주의는 적당주의와 같으며, 세상을 병들게 한다.
  한국 교육은 합리를 가르치며, 뇌물 수수나 음주 등 비합리적인 행동도 합리적으로 포장된다.
  합리주의는 원칙을 강조하는 사람을 비난하고, 법리대로만 하려 한다.
  나라의 멸망 징조
  나라가 망할 때는 법관, 법원, 검찰청, 경찰서, 변호사 등 법 관련 기관과 인력이 늘어난다.
  이는 나라가 망하는 징조이다.
  순리와 자유 의지
  우리는 순리와 자유 의지에 따라 살아가야 한다.
  마음속에 하나님이나 부모님이 있다면 속도를 낮추고 조심하게 되지만, 그렇지 않으면 무법천지가 된다.

• 정직, 공정, 공평의 진리
  공평은 공산주의적 사고로 나쁜 것이며, 공정은 자본주의적 사고로 좋은 것. 진정한 정직은 때로는 거짓말을 포함하더라도 공정을 추구하는 것.

• 공평과 공정의 차이
  공평(公平)
  공평은 모든 사람에게 똑같이 나누어 주는 것이다.
  예를 들어, 빵 세 개를 두 아이에게 똑같이 한 개씩 나누어 주는 것이 공평이다.
  공평은 공산주의 사상과 같으며, 무서운 세상과 살벌한 합리주의를 만들어낸다.
  공정(公正)
  공정은 각자의 상황과 기여도에 따라 다르게 나누어 주는 것이다.
  예를 들어, 어머니가 자식을 위해 빵을 더 주고 자신은 적게 먹는 것이 공정이다.
  아들 또한 어머니가 더 많이 일했으니 더 드시라고 하는 것이 공정이다.
  공정은 자본주의 사상과 같으며, 열심히 일한 사람은 좋은 집에 살고 게으른 사람은 가난한 집에 사는 것이 당연하다.
  가난한 사람이 부자를 보고 불평하는 것은 공정하지 못한 생각이다.

• 정직의 진정한 의미
  정직은 공정으로 가야 한다
  정직은 공평한 것이 아니라 공정한 것이다.
  예를 들어, 어머니에게 밥을 먹고 왔다고 거짓말하고 어머니에게 밥을 더 드리려는 아들의 마음이 공정이자 진정한 정직이다.
  거짓말도 때로는 정직할 수 있다
  북한 피난 시절, 어머니가 아들을 살리기 위해 자신은 밥을 먹었다고 거짓말하고 아들에게 밥을 준 사례가 있다.
  아들은 어머니의 거짓말을 눈치채고 밥을 불려 함께 먹었으며, 이 아들은 후에 성공했다.
  이처럼 정직은 때에 따라서는 어머니를 위해 거짓말을 할 수도 있는 것이다.
  상대방을 좋게 평가하기 위해 나이를 속이는 것도 공정한 거짓말이 될 수 있다.

• 인과 연, 덕과 법의 관계
  인(因)과 연(緣)의 차이
  인은 자기의 전생과 현생에 쌓인 모든 집합체이다.
  연은 새롭게 나타나는 세상 사람과의 만남이다.
  모든 행동은 인에 의해 좌우되며, 인연은 항상 자기 자신이 원인이 된다.
  공정은 인, 공평은 연
  공평은 객관적이며 연과 같고, 공정은 인과 같다.
  연은 법과 같고, 인은 덕과 같다.
  말라야식과 아래아식
  제칠 말라야식과 제팔 아래아식은 모두 인을 좌우한다.

• 도덕과 정체성의 중요성
  도덕은 정체성이 있어야 살아나며, 정체성은 변하지 않는 가치로, 자신이 누구이며 왜 살아야 하는지에 대한 근본적인 질문에 답하는 것이다. 고난을 통해 정체성을 확립하고 정직해야만 하늘이 주는 공짜 기운인 공기를 마실 수 있다.

• 도덕과 정체성
  도덕의 구성 요소
  도덕은 진리가 붙어야 살아난다.
  도덕에는 정체성이 있어야 한다.
  정체성의 의미
  정체성은 도덕을 이끌어가는 주체이며, 신앙과 같다.
  자신이 어디서 왔고 왜 사는지, 어떤 사명으로 지구에 왔는지에 대한 근본적인 질문에 답하는 것이다.
  젊은이들은 정체성이 부족하여 도덕을 지키지 못하는 경우가 많다.
  자신이 누구의 자식이고, 이 나라의 국민이며, 하늘로부터 빚을 지고 있다는 정체성이 확립되어야 도덕이 살아난다.
  가치관과 정체성의 차이
  가치관은 학원적으로 이야기하는 것이며, 직업처럼 수시로 바뀔 수 있다.
  정체성은 변하지 않는 것으로, 자신이 처한 위치를 확실히 파악하는 것이다.
  정체성에는 바를 정(正)자가 붙어 있으며, 부모와 하늘, 조상에 대한 고마움과 가야 할 길이 정해져 있음을 의미한다.

• 고난과 정직의 중요성
  고난의 의미
  질병과 고통은 사막을 옥토로 바꾸듯이, 인간을 성장시키는 역할을 한다.
  부잣집 아들이 고난 없이 행복만 누리면 나중에 폐인이 될 수 있다.
  인간은 너무 잘 나가는 것만 추구하면 안 되며, 고난을 달게 받아야 한다.
  정직과 고난
  남자는 고난을 두려워해서는 안 된다.
  고난을 피하기 위해 정직을 버리는 것은 어리석은 행동이며, 고난이 오더라도 정직해야 한다.

• 공기와 정체성

• 공기의 의미
  공기는 여러 사람이 다 마시는 것이며, 하늘에서 공짜로 주는 기운이다.
  밥은 사서 먹어야 하지만, 공기는 무한대로 마실 수 있다.

• 정체성과 공기
  정체성을 잃고 정직하지 못하면 공기를 마시지 못하고 일찍 죽게 된다.

대한민국에서 발생한 주요 재난 사고들

대한민국에서 발생한 주요 재난 사고들은 부실 공사와 적당주의가 원인이었으며, 이는 세계적으로도 주목받는 재난 대국이라는 불명예를 안겼다.

• 주요 재난 사고 사례
  이리역 폭파 사고 (1977년 11월 11일 11시)
  이리시가 초토화되어 익산시로 이름이 변경될 정도로 큰 사고였다.
  날짜와 시간이 11로 중첩되는 특이한 징조가 있었다.
  대구 지하철 폭발 사고 (2003년 2월 18일)
  192명이 불에 타 사망했으며, 시신을 분간하기 어려울 정도로 참혹했다.
  이 사고는 세계 100대 재난에 등록되었다.
  세월호 사고
  세월호 사고 또한 세계 100대 재난에 추가될 정도로 큰 재난이었다.
  대한민국은 재난 랭킹에서 상위권을 차지하는 재난 대국이다.
  성수대교 붕괴 사고 (1994년 10월 20일)
  여학생 32명이 사망한 사고로, 부실 공사가 원인이었다.
  다리 연결 보도를 싸구려로 사용하여 발생한 인재였다.
  이는 어른들의 적당주의가 낳은 결과였다.
  삼풍백화점 붕괴 사고 (1995년 5월 29일 오후 5시 48분)
  501명이 사망하고 6명이 실종되었으며, 937명이 부상당해 총 1,500명의 사상자가 발생했다.
  붕괴 2시간 전 종합건설회사가 건물 진단 후 철수를 권고했으나, 백화점 측은 이를 무시했다.
  회장은 이 사고로 전 재산을 잃고 몽골에서 선교 사업을 하며 거듭났다.

• 재난 발생의 공통점과 영적인 깨달음
  특정 정권에서 재난 집중 발생
  김영삼 정권과 박근혜 정권에서만 대형 재난이 발생했다.
  숫자 11의 반복과 재난의 징조
  이리역 폭파 사고(1977년 11월 11일 11시)와 미국의 쌍둥이 빌딩 붕괴(2001년 9월 11일 11시 11분)처럼 숫자 11이 중첩되는 날에 큰 사고가 발생했다.
  6개의 숫자가 중첩되는 날은 조심해야 하는 안전 날이다.
  육적인 것과 영적인 것의 이해
  모든 재산을 잃으면 육적인 것을 버리고 영적인 것을 깨닫게 된다.
  인간은 육적인 몸과 영적인 정신(마음, 영혼)으로 이루어져 있다.
  영적인 것은 영원히 죽지 않고 늙지 않지만, 육적인 몸은 늙고 죽는다.
  강의를 통해 영적인 것을 깨달아야 육적인 것에 얽매이지 않을 수 있다.
  눈에 보이는 물질이나 건물은 수천 년 후 흔적도 없이 사라지며, 지구의 순환에 따라 땅속으로 들어간다.

2. 신의 섭리와 인간의 자유의지
   신은 인간을 완벽하게 창조하고 자유의지를 주었으며, 인간은 자신의 선택에 대한 결과를 스스로 책임져야 한다.

• 신의 완벽한 창조와 인간의 책임
  인간 창조의 완벽성
  신은 인간을 적당히 만든 것이 아니라 완벽하게 만들었다.
  아기가 태어날 때 주먹을 쥐고 태어나는 것은 엄마의 자궁을 긁지 않도록 신이 입력해 놓은 완벽한 설계이다.
  인간 한 사람이 태어나면 우주가 태어난 것과 같으며, 태양과 달도 인간을 위해 돈다.
  자유의지와 결과에 대한 책임
  신은 인간에게 자유의지를 주어 스스로 선택하게 하고, 그 결과는 스스로 책임지게 한다.
  인간은 신에 의해 완벽한 모습으로 태어났지만, 자신의 마음가짐에 따라 얼굴이 변한다.
  선한 마음을 가진 사람은 선하게 생기고, 악한 마음을 가진 사람은 악하게 생긴다.

3. 적당주의의 위험성과 삶의 자세
   적당주의는 재난을 초래하고 삶을 병들게 하며, 인간은 항상 깊이 생각하고 정체성을 확립하여 올바른 길을 걸어야 한다.

• 적당주의의 배제와 깊은 생각
  적당주의 배제
  생활에서 적당주의를 배제하고 모든 행동에 철저히 조심해야 한다.
  깊은 생각의 중요성
  짐승은 새끼의 위험을 알지만, 사람은 자신이 죽으러 가는 것도 모른다.
  삼풍백화점 붕괴 사고에서 1분 전에 나온 사람처럼, 인간은 항상 한 발짝 뛸 때, 집을 나설 때, 술을 마실 때 등 모든 행동에 대해 깊이 생각해야 한다.
  젊은이들은 경거망동하기 쉽다.

• 인간의 성장 단계와 효도
  인생의 단계별 깨달음
  10세: 천방지축이다.
  20세: 공부를 해야 한다.
  40세: 불혹으로, 가고자 하는 방향에 흔들림이 없다.
  50세: 지천명으로, 하늘의 뜻을 따르는 효도를 깨닫는다.
  부모가 일찍 돌아가면 효도할 기회가 없어진다.
  60세: 기가 순해져 화를 내지 않지만, 황혼 이혼을 생각하기도 한다.
  70세: 정신 소유 불의급으로, 욕심이 없어진다.
  80세: 중풍이나 치매로 말이 없어진다.
  90세: 마음이 순해져 모든 것을 받아들인다.
  100세: 몸의 전기가 순해져 생명이 다한다.
  효도의 중요성
  50세가 되어야 효도를 깨닫기 때문에 부모가 오래 살아야 효도할 수 있다.
  40세까지는 부모에게 신세를 지고 괴롭히는 시기이다.
  적당히 살면 안 되는 시기
  50세까지는 적당히 살 수 있지만, 50세부터는 적당히 살면 안 되며 사람이 달라져야 한다.
  이때부터는 거듭나서 지천명을 알아야 한다.

4. 덕치주의와 진정한 정직
   나라를 다스리는 데는 법치주의보다 덕치주의가 중요하며, 진정한 정직은 공평이 아닌 공정의 가치를 따른다.

• 덕치주의의 중요성
  큰 덕자의 의미
  큰 덕자는 효도와 같은 글자로, 하늘의 원칙을 어기지 않고 하늘을 따른다는 뜻이다.
  마음이 바로 선 사람에게는 큰 재물이 주어지지만, 그렇지 않은 사람은 재물을 잃는다.
  법치주의의 한계와 덕치주의의 필요성
  인간의 법을 따르는 것은 덕과 관계가 없으며, 법치로 나라를 다스리면 망한다.
  덕치로 나라를 다스려야 나라가 흥한다.
  세월호 사건처럼 법으로 따지면 누구도 책임 회피가 가능하지만, 덕치로 보면 대통령부터 모든 공직자가 책임이 있다.
  하늘의 뜻을 거역했기 때문에 재난이 발생하며, 뇌물을 받거나 부실 공사를 하는 것은 하늘을 어기는 행위이다.
  사람 하나를 온 우주만큼 생각하는 것이 덕치이다.
  만물의 법칙: 덕, 운, 천
  주역에서는 법 위에 덕이 있고, 덕 위에 운, 운 위에 천이 있다.
  법은 덕으로, 이치는 지혜로, 인정은 용기로 다스려야 한다.
  권력은 운으로 다스려야 하며, 자신의 운이 다하면 물러나야 한다.
  최순실 사건처럼 법으로 따지면 모두 빠져나가지만, 덕으로 보면 모든 공직자가 국민 앞에 사표를 내고 석고대죄해야 한다.
  하늘에 효도하는 것이 덕이며, 덕이 법을 통치하는 것이다.
  정치인들은 이러한 이치를 모르고 법으로만 따지지만, 실제로는 최고 우두머리가 국민 앞에 석고대죄해야 한다.

• 공정, 공평, 정직의 진정한 의미
  공평과 공정의 차이
  공평은 빵 세 개를 엄마와 아들이 한 개씩 똑같이 나누어 먹는 것이다.
  공정은 엄마가 자식을 위해 빵을 더 주고 자신은 적게 먹으려는 마음, 또는 아들이 어머니가 더 많이 일했으니 더 드시라고 하는 마음이다.
  공평은 공산주의 사상과 같고, 공정은 자본주의 사상과 같다.
  열심히 일한 사람은 좋은 집에 살고, 그렇지 않은 사람은 가난한 집에 사는 것이 공정이다.
  공평하지 않다고 불만을 터뜨리는 것은 옳지 않다.
  정직의 진정한 의미
  정직은 공평이 아니라 공정에 가깝다.
  어머니에게 빵을 더 드리기 위해 자신이 학교에서 밥을 먹었다고 거짓말하는 것이 진정한 정직이다.
  북한 피난 시절, 아들이 어머니에게 밥을 더 드리기 위해 거짓말하고, 보리쌀을 불려 함께 먹은 이야기는 공정의 사례이다.
  공평을 강조하는 사람은 무서운 사람이다.
  정직은 때에 따라 거짓말을 할 수도 있으며, 그것이 공정이다.
  상대방을 좋게 평가하기 위해 나이를 속이는 것도 공정의 일환이다.

5. 인연, 도덕, 정체성의 중요성
   인간의 삶은 인에 의해 좌우되며, 도덕은 정체성을 기반으로 해야 하고, 고난을 통해 정체성을 확립하고 정직하게 살아야 한다.

• 인과 연의 차이
  인(因)과 연(緣)의 정의
  인은 자기의 전생과 현생이 모두 담겨 있는 것이다.
  연은 새로운 세상 사람과 만나는 것이다.
  인의 중요성
  인간의 모든 행동은 연이 아닌 인에 의해 좌우된다.
  인이 주관을 잃고 잘못된 연을 따르면 인생이 망할 수 있다.
  인연은 항상 자기 자신이 원인이 된다.
  공정, 공평, 인, 연, 법, 덕의 관계
  공평은 객관적이고 연과 같으며 법과 같다.
  공정은 인과 같으며 덕과 같다.
  말라야식, 아뢰야식(阿賴耶識) 등 식(識)들이 인을 좌우한다.
  인은 전생과 현생에 저지른 모든 것의 집합체이며, 연은 새롭게 나타나는 것이다.
  남편은 인이고 아내는 연이며, 여자가 볼 때는 자신이 인이고 남편이 연이다.

• 도덕과 정체성의 관계
  도덕의 구성 요소
  도덕은 진리가 붙어야 살아난다.
  도덕에는 정체성이 있어야 한다.
  정체성의 의미와 중요성
  정체성은 도덕을 이끌어가는 주체이며, 자기 주장, 신앙, 하나님과 같은 것이다.
  자신이 어디서 왔고 왜 사는지, 왜 도덕을 지켜야 하는지에 대한 답이 정체성이다.
  젊은이들은 정체성이 없어 도덕을 지키지 못한다.
  정체성이 없는 도덕은 죽은 도덕이다.
  자신이 누구의 자식이고, 이 나라의 국민이며, 하늘로부터 왔다는 정체성이 있어야 도덕이 살아난다.
  정체성과 가치관의 차이
  가치관은 학문적으로 정체성과 유사하게 사용되지만, 둘은 다르다.
  정체성은 자신이 집안, 지구, 우주에서 처해 있는 위치를 확실히 파악하는 것이다.
  가치관은 수시로 바뀌지만, 정체성은 변하지 않는다.
  정체성에는 바를 정(正) 자가 붙어 있으며, 부모와 하늘, 조상에 대한 고마움과 가야 할 길이 정해져 있다.

• 고난의 의미와 정직한 삶
  고난의 수용
  고통은 정체성을 확립하는 데 나쁜 것이 아니므로 달게 받아야 한다.
  사막에 해만 비치면 좋지만, 부잣집 아들이 고난 없이 자라면 나중에 폐인이 될 수 있다.
  인간에게 행복만 계속 오면 안 되므로, 고난을 달게 받아야 한다.
  남자는 고난을 두려워하면 안 된다.
  정직과 공기의 비유
  고난을 피하기 위해 정직을 버리는 것은 어리석은 일이다.
  공기는 하늘에서 공짜로 주는 기운이며, 무한대로 마실 수 있다.
  정체성을 잃고 정직하지 못하면 공기를 마시지 못하고 죽을 수 있다.
  밥은 사서 먹어야 하는 곡기이지만, 공기는 공짜로 주는 기운이다.

스크립트

죽은 사람이 252명이에요. 그러니까 뭔가 이상한 날이 있어요. 날짜가 뭔가 좀 이상한 날이 무슨 큰 사고가 날 때는 이상한 징조가 있다 이 말이야. 예를 들어서 옛날에 이리역 폭파 사고는 1977년이야.

11일 11시에 폭파해서 이리시가 아주 초토화되었어요. 이리시 이름을 뭘로 바꿨어요? 익산으로 바꿨어요. 원체 사고가 크니까 이리시라는 것을 익산으로 바꿔버렸어요. 그러면 11, 11, 11.

특이하죠? 특이해요. 이게 우리나라 배 사고 중에서 최고로 크게 났던 배 사고예요. 그래서 이 사고가 2003년 2월 18일, 2003년 2월 18일 날 무슨 일이 일어났지? 대구 지하철이 폭발해가지고 죽은 사람이 192명이야. 불에 타서 죽은 사람이야.

그냥 죽은 게 아니고 물속에서 그냥 죽은 거는 또 약과야. 이거는 화장이 되어버린 거야. 시신을 분간할 수가 없어요. 그래서 192명이 불에 타서 죽었어.

아주 만약 불에 타서 죽었다. 이 대구 지하철이. 그래서 이 사건과 이 사건이 세계 100대 재난에 등록이 되어 있어요. 우리 한국 사고가 2개가 등록이 되어 있어요.

세계 나라는 216개인데 세상에 우리나라의 재난이 세계에서 랭킹이야. 그래 가지고 세계 100대 사건에 이거 죽은 거 선협회리하고 이게 올라간다. 이번에 또 하나 올라가네. 그게 뭐가 올라가요? 세월호가 또 올라가.

우리나라는 재난 랭킹 재난대국이야. 나라를 적고 맞는 거야. 그런데다가 1994년 10월 20일, 이거 무슨 사건이요? 이게 이건 무슨 사건인지 알겠어요? 삼풍백화점 붕괴 사고. 몰라요? 삼풍은 요거보다 한 해 됩니다.

바위장이. 그러니까 이게 전부 김영삼 정권 때 일어나요. 재난은 김영삼 정권하고 박근혜 정권만 일어나는 거야. 다른 정권에는 이런 재난이 안 일어나요.

이게 성수대교야. 성수대교 붕괴가 돼가지고 세상에 여학생 32명이 죽어. 생각해 보세요. 차가 다리를 건너가고 있는데 성수대교를.

그 아버지들이 만들어 놓은 다리가 폭삭 내려앉는다고 딸들이 믿겠어요. 우리 어른들이 만들어 놓은 다리 위를 여학생들이 아침에 학교 가는데 버스가 떨어졌어요. 학생이 32명이 통학 학생이 죽으면 그게 우리 부모들이 뭐요? 그게 돈 조금 더 남겨 먹겠다고 부실공사 한 거예요. 원리만 직대로 안 한 거야.

보도를 가짜비를 갖다 끼인 거예요. 오리지널 K에서 보도를 끼어야 되는데 그 보도를 아무 이름도 없는 데서 만든 거고 값이 좀 싸다고. 다리값이 그게 몇 백억인데 다리가 천억이 들어간 건데 거기 보도값이 얼마 돼? 그걸 연결하는 보도를 싸구려로 끼워가서 떨어진 거예요. 그게 우리 어른들이 적당, 적당.

우리 조교수님이 아까 적당이라는 말을 하니까 얼굴은 적당하게 생겨도 정신은 적당하면 돼, 안 돼요? 안 되는 거야. 굉장히 위험한 거예요. 그래서 성수대교 서른 두명 이거 95년 이거 삼풍백화죠? 몇 월 며칠이야 조교수님? 그 다음에 5월 29일이야? 오후 5시 48분이에요. 그런데 이거 죽은 사람이 얼마야? 501명 정확하게 아네 507명이예요.

501명인데 실종에 6명이야. 그러니까 507명이 죽었어. 아니 우리 김고무님하고 사모님은 뭐 암기하는 기술이 있나? 아니 근데 김고무님보다 확실히 실력이 좋아. 앞으로는 모르는 게 있으면 내한테 묻지 말고 물어요, 사모님한테.

아무도 모르는 데 아시잖아요. 501명인데 실종이 6명이야. 실종은 먼지 속에서 신체가 분해되어 버렸어요. 분해되니까 찾을 수가 없어요.

6명은 기둥이 떨어지니까 가루가 되어버린 거지. 뼈도 먼지에 변해버린 거예요. 6명이 없어졌다. 그런데 그거 무너지기 2시간 전에 종합건설회사가 그걸 진찰을 했어요.

벽에 금이 가니까 불러가지고. 그 사람들은 2시간 전에 와가지고 보더니 백화점 철수하라 해야죠. 무너진다 이거야. 이렇게 진단을 했는데도 그 사람 말을 안 듣고 그 사람이 조금 더 있으면 추모지, 그 사람도.

진단하고 나갔는데 조금 있으니까 와장창 돼요. 그 사람 한 열 명이 와가지고 건물을 진단하는데 보니까 이 마룻바닥에 금이 쫙 깎고 던져요. 전체가 다 마룻바닥에. 야, 이거 건물 무너진다 이거.

백화점 영업 정지하셔. 철수해야 됩니다. 이러고 저거는 후딱 뛰어나왔어. 나왔는데 좀 있으니까 와장창.

조금만 더 줬으면 다 죽는 거지. 그러니까 이거 얼마나 507명이 죽었어. 내가 이 사건 기록을 937명이 부상이야. 얼마 전 1500명이 다친 거지.

사상자가 1500명이야. 그래서 이 회장이 우리나라 재벌이야. 이 회장이라고. 재벌인데 이 사람이 그날 영업만 안 시켰으면 괜찮잖아.

그러니까 자기 전 재산 한 몇 조가 돼요. 청평화 시장 다죠. 이 사람 재산. 어마어마한 재산이 전부 다 보상금으로 나가고도 모자라.

지금 이 사람 어디에 있는지 알아요? 몽골에서. 몽골에 가서 선교 사업하고 있어요. 자기가 뉘우쳐서 선교 사업하니까 좋은 사람이 된 거지. 그래서 사람은 자기의 모든 재산을 잃어버리면 비로소 육적인 걸 버리면 영적인 게 오는 거예요.

그래서 이 사람은 거듭나게 된 거지. 사람은 많이 죽였지만 사람 살리러 다니고 있지. 그래서 모든 걸 잃어버리면 새로운 세계가 보여요. 그게 이제 사람 몸은 둘로 돼 있는데 육적인 거와 영적인, 그래서 영적인 것은 정신이야.

마음. 영혼이지. 육적인 것은 몸인데 이 인간은 이 플러스와 마이너스 부터 있는데, 이거는 영원한 거야. 나이가 없어.

그래서 아무리 90이 돼도 이쁜 처녀를 보면 “저 여자하고 데이트할 때가 좋았다”, 저런 애하고. 사람의 마음이 항상 젊음이야. 웃을 일이 아니지. 그런데 몸은 보면 늙어 있거든.

그렇잖아요. 이 마음은 절대로 안 늙어요. 그래서 이거는 절대 특징이 안 죽어. 죽지 않아요.

이거는 아무리 가꾸어도 그냥 그래요. 죽어. 그리고 이거는 나이를 먹어. 그래서 여러분들은 지금 내 강의를 듣는 것은 영적인 것을 깨달아야 육적인 것에 매이지 않는 것입니다.

육적인 것은 별게 아니에요. 그래서 우리 눈에 보이는 것, 물질이나 건물이나 이런 것 전부 몇 천 년 지나면 이 건물이 흔적도 없습니다. 서울 시내가 몇 천 년 지나면 서울 시내가 흙으로 다 덮여 버립니다. 덮여서 나중에 우리 후손들이 서울을 파헤치면 거기 3.1 높은 빌딩이 나타나요.

이게 진흙 바닥에 들어간다고. 왜 그러냐. 지구 세차 운동에 의해서 지구를 하늘은 한 번씩 순환시켜주니까 이게 다시 땅속으로 들어가고, 지금 우리 태평양 인도양 바다에 들어가 보면 우리 육상 빌딩보다 더 고급 빌딩이 바닥 속에 있어. 그게 몇 천 년 전 거예요.

그때 과학이 최고로 발달된 과학이 다시 몇 백년 만에 몇 천 년 만에 우리가 또 일어난 거지. 그럼 이게 어느 절정에 따르면 이게 없어져. 없어지면 또 우리가 새로 만들어지지. 언제 무너졌다고요? 1989년 11월 11일 11시.

요것던 미국의 쌍둥이 빌딩이 무너진 게 언제라고? 미국의 쌍둥이 빌딩 2001년 9월 11일 11시 11분에 땅 무너졌어요. 이것도 11, 11, 11, 11, 11, 11. 이것은 10, 10, 10. 아주 특이하죠.

그래서 6개가 중첩되는 날은 뭐든지 조심해야 돼요. 6개가 이렇게 10, 하나 둘, 하나 둘, 하나 둘. 중첩되는 날은 안전 날이다. 조심해야 된다.

우리 통일되는 날, 우리 아시아 우리나라가 통일되는 날도 이미 정해져 있어요. 그런데 여러분들은 그걸 모르지. 이미 통일도 그 날짜가 이미 정해져 있어요. 세계 통일도 내 손으로 하는데 그 날짜가 이미 정해져 있어요.

내가 언제라고 그랬죠? 2030년. 2030년 내 생일날이에요. 그러면 그게 세계 통일이 일어나는데 그게 과연 그게 가능할까? 그것 때문에 와 있는 사람이에요. 인간들과는 완전히 정반대야.

남아요. 에너지가 반대고 얼굴 사진이 반대고 내 사진을 보면 강력한 힘이 오고 다른 사람 사진을 보면 힘이 안 받아요. 예수든 석가든 어떤 사진이든 다 봐요. 마호메터든 어떤 사진이든 강력해져요.

내가 만약에 물을 장사를 하면 세계 물을 휩쓸어요. 이런 사람이 와 있는 거예요. 그래서 우리는 이 적당이라는 걸 생활에서는 배제해야 해요. 철저히 조심해요.

모든 행동에 조심해야 해요. 그럼 하나 물어보자. 신이 인간을 낳을 때 박 회장님이 맞춰 어린애가 손을 어떻게 하고 태어나? 지금 박 회장님이 이렇게 진다는 말이지. 이게 신이 이렇게 입력을 안 했어요.

애가 배 속에서 나올 때는 적당히, 신은 인간을 안 만든다 이 말이야. 여러분을 완벽하게 만들어 놨 거야. 여러분 한 사람이 죽으면 우주가 없어진 거랑 같아. 여러분 한 사람이 태어나면 우주가 태어난 거야.

태양이나 해도 여러분을 위해서 돌고 있어. 김기상, 김영수 고모님 한 사람을 위해서 태양이 돌고 있어. 다리 돌보여요. 얼마나 무서운 거에요? 70억 인구가 없으면 태양과 다리, 페루가 없어져요.

그런데 인간을 만들 때 신이 이렇게 주먹을 지고 태어나지 않게 만들어 놔요. 왜 그래요? 배 속에 있을 때는 손톱이 자라. 이 엄지손이 엄마 배를 긁으면 양수가 터져 버려요. 그러니까 절대 어린애는 손을 이렇게 잡아요.

그럼 엄지손을 감사면서 나머지 손은 안으로 들어가 요래가 있어요. 자궁 속에서 이걸 절대 이렇게 못하게 해 놨어요. 그리고 어른이 되면 요렇게 작아요. 근데 애기 때는 왜 이렇게 하냐? 신이 그렇게 입력을 해 놓은 거예요.

어머니 자궁을 요걸로 찔러 내리면 양수가 터져 버려. 그럼 애가 죽으니까 이렇게 작고 나와. 병원에 가봐요. 전부 이렇게 잡고.

이 세세한 것까지 뇌 속에다가 입력을 시켜 놓은 게 신이에요. 그러니까 여러분들은 철저히 보호받고 있는 거야. 여러분들은 지상 낙원에 있는데 생 지옥을 만든다고 노력하고 있는 거야. 박수 쳐서 힘을 내요.

그래서 신은 인간을 적당히 만든 게 아니라 사실은 완벽하게 만들어 놨어요. 낳았는데 자유의지를 주고 너희 마음대로 해봐라. 이 자유의지를 줘놓고 나중에 이것을 결과만 반영해. 그러니까 내생으로 가져가.

그래서 자기 곳으로 가는 거지. 그러니까 일제 탓은 안 해요. 그러니까 우리 인간이 신에 의해서 완벽한 모양으로 온 거예요. 그래서 모든 사람 얼굴은 자기가 만들었지만 적당히 태어난 건 아니고 아주 완벽하게 태어났는데 자기 자신들이 얼굴을 바꿔버렸어요.

선한 마음을 보는 사람은 선하게 생겨요. 악한 마음을 보는 사람은 악하게 생겨요. 그래서 이건 아까 우리가 적당히에 대해서 이야기한 거고, 정직과 공정과 공평. 이거 공정이 뭔지 말할 사람.

요거는 아까 우리가 적당히라는 말 때문에 내가 오늘 보너스로 이야기한 거예요. 오늘 적당히 해. 이게 잘 들으세요. 이 어디 갔어요? 삼풍백화점 보는 거예요.

요거죠? 삼풍백화점에 쇼핑하러 가는 사람이 자기가 쇼핑을 하러 한번 갈 때 자동차 시동을 끌 때, 집에서 나갈 때 모든 행동을 하늘과 교신해요. 그런데 짐승들은 지 새끼는 그걸 다 안다고 그러잖아. 그런데 사람들은 자기가 죽으러 가는 것도 몰라. 그런데 그 백화점에 갔다가 그 1분 전에 나온 사람도 있어.

. 많이 나왔지. 그런데 그 시간대가 그 사람이 꼭 아침에 움직일 때 뭔가 자기가 뭔가 느낌이 있는 거야. 그런데 그걸 모르고 가는 거야. 그래서 인간은 항상 이거 해서는 안 되고, 항상 한 발짝 뛸 때 내가 아침에 집을 나갈 때 항상 사람들이 깊이 생각해야 돼.

내가 이 술을 먹어야 되는가 말아야 되냐. 내가 저 자리 가야 되냐? 이거 깊이 생각해요. 이런 사람들은, 젊은이들은 경거망동해요. 그래서 우리가…

이 자를 정자로 써드리세요. 김홍은 70 뭐예요? 정신 소유 부류급. 정신 소유 부류급이야. 그러면 80 뭐예요? 그러면 사람이 말이요, 열 살 때 열 살 때는 천방지축이야.

열 살 때는 천방지축이야. 스무 살 되면 학교를 다니면서 공부를 해야 돼. 그러면 공부를 하고 나면 입신을 하고, 사십이 되면 부록은 무슨 뜻이야? 사십이 되면 부록이 무슨 뜻이야? 부록을 받지 않는 것이야. 자기 가고자 하는 방향에 흔들림이 없다 이 말이야.

부록이란 말이야. 지천명은 뭐야, 50이 되면? 그러면 적당히 살면 될까? 효도가 하늘의 뜻을 따르는 게 효도란 말이야. 하늘의 뜻을 따르는 게 효도인데, 이미 50이 되면 지천명이야. 효도, 이제 50이 되면 효도를 알게 되는 거예요.

이때는 부모가 돌아가요. 돌아가니까 이때 효도를 알게 된다는 소리야. 여태까지도 효도를 몰라. 부록도.

오록 때는 자기 아버지보다 지가 더 잘났어요. 아주 그냥 모르는 게 없어. 아주 자신 만만해요. 그런데 오십이 딱 되면은 하늘의 명을 깨닫게 되는 거예요.

뭐예요? 우리 아버지가 나를 낳고 우리 어머니가 나를 낳고 고생했구나. 나는 그걸 몰랐네. 이렇게 깨닫는 것이 효도가 이때 시작이 된다. 그래서 부모가 단명하면 일찍 돌아가면 효도한 자식은 없어.

효도한 사람은 없다. 그러니까 그 다음에 60은 기가 순해져. 이제 남이 뭐라 그래도 화를 안 내요. 부인이 뭐라 그래도 남편이 좀 화를 적게 내.

그러면 뭐 할 생각을 해요? 화는 안 나는데 뭐 할 생각하냐고? 화는 안 나는데 뭐 할 생각하냐고? 황혼 이혼을 생각하는 거야. 화는 낼 필요가 없다. 기가 순해져 가지고.

이거는 정신, 소위 불의급이야. 이제 여기에 대해서는 이거는 큰 고민이야. 욕심이 없다 이 소리야. 정신이고.

그 다음에 80이 되면 말이 없어져 버려. 중풍 치매가 와. 말이 설설. 없어지는 거야.

60에는 기가 좀 어두워지지만, 이때는 이게 어두워져요. 그 다음에 90에는 마음이 아주 순해져 버려요. 그래서 모든 사람을 받아들여요. 90이 되면 좋은 거, 나쁜 거 다 받아들이니까 마음이 순하다.

그 다음에 100살이 되면 모든 몸의 전기가 다 순해져 버립니다. 다 한다 이 말이지. 이게 있을 때는 천방지축을 하지. 부록을 하는데, 이게 다 해버리면 생명이 거의 간다.

그래서 우리가 인간이 지천명이 50에 있기 때문에 부모가 오래 살면 효도하고, 안 그러면 효도하기가 참 어렵다. 이 40까지는 부모 신세를 진다. 부모를 주로 괴롭힌다. 그래서 50이 되면 지천명 효도를 한다.

그래서 사람이 이때까지는 적당히 살아요. 이때부터는 적당히 살면 안 되는 거야. 사람이 달라져야 돼. 그래서 거듭나는 거죠, 이때부터는.

지천명을 알아야 돼. 이게 무슨 자야? 이게 무슨 자야? 흔덕자죠? 이게 무슨 뜻이야? 무제믄 커다는 뜻인가? 무제믄 커다는 뜻인가? 그러면 영어로 big인가? 라저인가? 아니란 말이에요. 이것은 큰 덕자는 이 1억억자는 사람의 사람인자, 사람의 마음이 바로 서 있는 날까지만 주는 거지. 그런 사람은 1억을 주는데, 마음이 아주 많이 바로 서 있는 사람은 몇 천 개, 몇 만 개 주지.

그러나 일반 사람은 1억짜리를 1억을 현금으로 가지기가 상당히 어려워요. 그래서 사람이 마음이 바로 서는 날 이걸 주는데, 마음이 바로 안 서는 사람은 이거 찾아 가지고 전세금 뽑아 가지고 도박하러 가요. 그래야 그래. 자꾸 줄어들어.

그러니까 이건 그런 것과 같이. 이거는 큰 덕자는, 큰 덕자는 효도와 같은 글자예요. 큰 독자는. 하늘을 따른다는 뜻이야.

하늘의 원칙을 어기지 않는다, 이 소리를. 하늘을 따르지, 인간의 법을 안 따른다. 그래서 인간의 법을 따르는 게 있고 하늘을 따르는 게 있는데, 인간의 법을 따르는 것은 여기에 덕하고 관계가 없어. 덕하고 관계가 없어요.

그래서 지금 우리나라 정치를 법치로 하면 나라가 망해요. 그러면 뭘 해야 돼? 법치를 안 하면 나라를 덕치로 해야 돼. 이걸 하면 나라가 흥하는 거야.

그래서 나라를 저렇게 법으로 하면 나라가 망한다. 지금 세월호 사건이 났는데, 세월호 사건이 법으로 따지면 누구도 책임이 없다고 볼 수가 있어. 다 책임 회피할 수 있어요. 법으로 따지면.

그러나 덕치로 보면 나라의 대통령부터 책임이 있는 거야. 이게 하늘의 뜻을 거역했기 때문에 이런 결과가 오는 거야.

용어로는 유명해지도 빠져나가고 다 빠져나가요. 그러나 이 덕으로 보면은 다 걸리도록 하늘을 어겨서 애들한테 못된 짓을 해서 뇌물 안 먹어야 돼. 배 정축 안 해야 돼. 소화물 딱딱 지켜야 돼.

그렇지 않습니까? 사람 하나를 온 우주만큼 생각하는 게 덕이야. 덕치라고. 하늘의 덕이라는 것은 법보다 유익이야. 그러니까 주역에서는 이거를 이렇게 이야기해.

비정리법권천이라고 그러지 않아? 그런데 이거는 뭐를 먹고 산다고요? 비정리법권천은 이거 보이는가? 그것도 잘 찍히나? 비정리법권천 위에 뭐가 있다고요? 비용지 그래야 그래요. 이 법 위에 덕이 있어 없어요? 덕이 있어 없어요. 덕, 운, 천 그래야 그래요. 그러면은 법은 뭘로 다스려야 되냐 하면은 덕으로 다스리는 거예요.

자. 이치는 뭘로 다스려? 지혜로. 인정은 뭘로 다스려? 용기로. 용기로.

그러니까 깡패들은 정으로 살아요. 자기 친구를 때렸다 그러면 용감해져. 그냥 그래요. 그러니까 이 인정이 제일 낮은 단계야.

요거의 이치가 조금 높아. 법이 그 다음 높아. 권력은 뭘로 다스려요? 권력 위에 쓴 글자 이거 무슨 자인지 몰라요? 운 운. 권력은 하늘에서 그만둬라 그러면 그만둬야 돼.

이 운자. 자기 운이 닿으면 물러나야 돼. 그러니까 이 태국의 여자 수상이 권세에 운이 닿으니까 나가라. 그럼 나가야지.

그래서 권세는 덕으로 다스리는 게 아니고 권력은 운으로 다스려. 그래서 이게 만물의 법칙이라고. 그래서 현재 최순실 사건도 법으로 하면 모든 사람이 미꾸라지처럼 빠져나가. 그러나 덕으로 하면은 모든 공직자가 대통령하고 모든 공직자가 국민 앞에 사표 내야 돼요.

사표 내고 석고대죄를 해야 된다 이 말이요. 누구 입건시키고 누구만 들이받아 조사하고 유병언이만 조사하고 이게 아니라 이 말이야. 다 잡아요. 그래서 하늘에 효도하는 것이 덕이고 덕이 법을 통치하는 거예요.

법을 따르는 게 그게 이 세상인데 이런 이치를 모르고 정치꾼들이 법으로만 따져서 저러면 뭘 잘못하고 일삼지만 실제는 최고 우두머리가 석고대죄를 해야 되는 거예요. 누구한테 해요? 국민 앞에. 국민 앞에 석고대죄하고 여러분들의 지시를 받들겠습니다. 이렇게 해야 되는 거지.

내가 이걸 보고 세월호 사건을 보고 우리 어떤 메시아가 보는 관점은 또 달라요. 여러분들하고는 다르지만은 이거는 시대를 말해주는 거니까 다르지만은 실제 그 사람이 유병언이가 세모를 해서 안 했어요. 지금은 이번에 뭐해서 세월 했죠? 이거는 무슨 뜻이에요? 이 무슨 뜻이에요? 이 사람은 하나님을 뭐든지 하나님하고 하나님을 위해서 자기 나름대로 최선을 다한다고 볼 수 있지. 그러나 결과가 안 좋다 이 말이야.

그래서 이것도 자기가 볼 때는 모세를 빙제했다고 그러잖아. 세월은 뭘 빙제했다고요? 세월은 시간을 초월했다. 이거는 세월이 시간을 초월했던 말이라고 내가 해줬죠? 세월은 시간을 초월했다. 이것도 기독교적인 말인데, 이것은 약간 하나님한테 불공한 말이야.

시간을 초월한다. 자기가 이 시간을 초월한다는 것은 있을 수 없는 거지. 아예 그냥 세월이 하더라도 10월이라고 그러지. 이 사람은 쇠벌이라고 했지.

쇠벌이라고 했는데 시간을 초월했다는 말이지. 그래서 이런 사람들이 이 사람 하나만 문제가 있는 게 아니고, 우리나라의 모든 공직자들의 문제가 한꺼번에 터진 거다. 5m야. 여기는 얼마? 50cm.

차이가 얼마나 많아요. 그런데 요렇게 해놓은 다음에 이 사람들이 뭐를 주장해? 이 사람들이 5m를 넣고 나서 하는 주장은 뭐야? 무제한이야. 무제한. 무제한으로 밟아라.

우리는 제한하지 않겠다. 모든 법을 없애버려. 맞아요, 맞아요? 법을 없애버려. 하나님이 우리를 만들 때 아우토반을 만들어 놓은 거예요.

아주 완벽하게 어린애 태어날 때 이렇게 태어나게 해주고 완벽하게 인간으로 아름답게 살게끔 다 만들어 놓고 무죄. 법을 필요 없다. 너희 마음대로 살아. 그 대신에 거기에 대한 대가는 네가 받아.

맞아요, 맞아요? 아우토반 실리 달리다가 사고 나면 지가 책임져야지. 안 줘요? 사고를 내든 말든 네 마음대로 밟아라. 이게 하나님의 법이야. 그렇지.

않습니까? 우리 경부고속도로는 인간의 법이야. 이건 뭐냐? 제한. 법. 딱 이렇게 돼있어.

맞아? 맞아. 이건 그냥 진리, 자유의지를 줘 버린 거야. 맞아요? 너희 마음대로 밟아라. 그 대신 너희를 만들 때는 요렇게 만들었어.

아주 잘 만들어 놨어. 우리 몸은 최고의 급으로 만들어 놨어. 동물 중에 동물의 왕으로 만들어 놨는데 너희를 짐승만도 못하게 사냐? 이게 하나님 지금 보는 거예요. 그러면 아우토바는 무제한으로 밟는데, 밟고 안 밟고는 네 자유의지야.

사고 나면 죽는 것도 네 자유야. 빨리 가는 것도 네 자유야. 이게 우리 인생이에요. 인생을 대변해 주는 거예요.

이게 하늘의 법이에요. 그런데 여러분들은 이걸 남용하고 있는 거야. 이걸 남용해 가지고 어려운 사람들 죽이고 이걸 악용하고 있는 거야. 이걸 남용해서 어려운 사람들을 죽이고 이걸 악용하고 있는 거지.

그래 그래요. 그러나 한국 고속도로는 가짜로 50cm 밑에 자갈을 넣었어요. 차가 무제한을 밟은 고속이 되기 때문에 튕겨 날아가거든요. 무제한 밟다가 턱이 딱이잖아.

턱에 탁 걸리면 차가 날아가. 날아서 어디로 가버려요. 그러면 여러 사람을 죽이는 거야. 그런데 이거는 아무리 밟아서 턱이 있어도 차가 안 날라.

왜? 자갈이 5m를 깔면 밑에가 설펀지 같아. 밑이 차를 잡아당겨. 차가 착 달라붙어. 아무리 몇백 킬로를 밟아도 옆에 앉아 있는 사람이 느끼는 게 불안한 게 없는 거야.

이게 차를 싹 잡아당겨 땅이. 그리고 튕기는 코너 같은 데도 자갈이 옆으로 싹 누워졌다 펴졌다 이래요. 그럼 아무리 달려도 불안감이 있어 없어? 없어. 그래서 독일 정부가 무제한 세계에서 독일 사람만 무제한 고속도로를 만들어 놓은 거야.

어떤 나라도 이런 도로를 못 만들어. 누가 만들었어요? 히틀러. 히틀러. 히틀러가 자갈을 오메테깔 하세요.

세계에서 아우토반을 히틀러가 만들어. 지금 독일 사람들은 이걸 못 만들어요. 그런데 이 밑에 깔은 자갈이 어디서 나왔어? 독일은 자갈이 없어요? 독일은 산이 별로 없어요? 벌판이야? 자갈 나오는 데가 하나도 없어. 우리나라는 산이 많아만이고 전신의 계곡의 자갈이야.

그런데 독일은 자갈이 한 개도 없어요. 나일강 가봐요. 자갈 없어? 그래 그래. 어디서 자갈이 있다는 거야? 세상에 헐걸! 아우토반이 이렇게 있으면은 이게 아우토반이잖아 도로잖아 이게 그러면 이 도로 주변에 땅을 깊이 팠는데 이게 전부 자갈을 파느라고 그걸 파가지고 자갈을 꺼낸 거야 흙 속에서 추려낸 거지 그 자갈을 5메달 깔았으니 그 자갈 수요가 얼마나 많을것어 그러니까 독일은 그 바람에 호수가 수백 개가 생긴 거야 호수가 없던 나라가 자갈 구하느라고 땅을 파니까 전부 호수가 되거든 도로를 꺼지면 낫도부로 도로를 꺼내니까 이게 푹 들어간 게 고속도 된 거예요 히틀러라는 사람이 어떻게 이렇게 비싼 그 당시 자동차도 별로 없을 때인데 이런 고속도로를 그렇게 만들었을까 그러니까 미래를 내다보긴 내다봤지 독일의 미래를 내다봤는데 하나님도 이와 같다.

이와 같다. 이 아우토반이 하나님이 인간에게 주는 방법이야. 그래서 우리는 우리 인생을 지 마음대로 밟아도 돼. 무제한이야.

그래야 그래요. 그런데 거기에 잘못했을 때는 인류. 그래서 이거를 뭐라고 그래? 이것을 다른 말로 하면 뭐죠? 이것을 법리라고 해요. 진리는 아니죠? 이것은 진리에요.

이것이 진리란 말입니다. 여러분들은 히틀러가 만든 거죠. 독일 사람들이 만든 것이 아니고, 옛날에 히틀러가 그 사람이 무서운 사람이에요. 히틀러가 만든 작품 중에 아우토반이 남아있어요.

독일 사람들이 그 당시에 우리는 미사일과를 못 만들 때입니다. 그때는 비행기, 탱크, 잠수함. 아프리카를 쳐들어갔어요. 탱크 가지고.

로켓. 그 다음에 잠수함. 엄청났어요. 비행기를 무슨 리어카 만들듯이 만들었어요.

근데 우리는 그때 딱 만들 수 있는 게 나다하고 호미뿐이에요. 얼마나 무서워요. 그런 사람들이란 거에요. 그러니까 이거는 법리고, 이거는 뭐예요? 진리요.

다른 말로 하면 뭐예요? 섬기라. 이걸 다르게 말하면 술리라고 해요. 그래야 그래요? 요거는 다른 말로 하면 뭐의 법리는 합리야. 그래서 합리주의자는 적당주의자야.

그래야 그래요? 합리주의는 적당히 하자 이 소리야. 그래서 합리주의자가 이 세상을 병들게 하는 거예요. 그러니까 우리 교육은 합리를 가르쳐요.

우리가 합리적이면 OK야. 그럼 되겠어요? 그냥 뇌물 주면 받아야. 품겨야. 술을 안 먹으면 대통령 못 된대.

이게 뭐 하는 사람들이야? . 합리적으로 해야지. 왜 남들이 먹는데 당신은 안 먹냐 이거야. 당신은. 당신은 왜 원칙을 강조하냐 이거야.

세상에. 합리적으로 하라는 거야. 법리대로 하자 이거야. 그러면 이 나라가 어떻게 돼? 망해요.

그 나라가 망할 때는 뭐가 젊은데 늘어나? 법관이 늘어나는 거야. 법원이. 그래야 그래요? 검찰청, 경찰서. 그래야 그래요? 네 번째.

변호사, 이렇게 나라가 망할 때는 나타나기 시작해요. 늘어나기 시작해요. 늘어나면서 나라가 망하는 거예요. 망해가는 징조예요.

그래서 우리는 이런 순리, 이 순리, 자유의지에 의해서 우리가 살아가야 되는데, 악세를 밟으려고 하는데 눈 앞에 하나님이나 부모님이 보이면 속도를 좀 낮추게 돼요. 내가 내 부모를 모셔야 되고 내 어린애기를 보살펴야 되잖아. 그러니까 자연적으로 이게 돼요. 되는데 경찰이 있으면 브레이키를 밟지 마는, 경찰이 없으면 지 맘대로야.

그러니까 항상 마음속에는 가족이나 하나님이나 부모님이 있을 때만 그 사람이 정상적인 사람이 되는 거지, 한 번만 해도 부모님이나 하늘이 떠나버리면 그 사람은 무겁찬지 이해가죠? 내 말이 오늘 공정과 공평을 이야기하기 위해서 앞에 서론을 이야기하고 있는 거예요. 뭐가 공정이야? 자, 여기서 공평이 오는 거예요? 자, 공평이 진리, 공평이 오는 거예요? 공평이 진리라고? 아니에요. 공평이 바로 이거예요. 내가 이제 공평을 이야기하기 위해서 그래, 이거는 뭐예요? 공정, 공정이라는 말이야.

공정. 그래서 이거를 여러분들이 꼭 알아놔야 돼. 이 공평한 거는 말이야, 엄마하고 애가 둘이 있는데 내가 빵을 세 개를 갖다 줬어. 그러면 공평은 말이야, 한 개씩 먹어야 돼.

근데 어머니는 자기 아들한테 그 빵을 더 먹으라고 줘. 어머니는 조금만 먹어. 그러면 공평이야? 공정이야? 공정이야? 공평이에요? 공정이에요? 어머니는 자식을 위해서 조금이라도 더 먹이고 싶어. 자기 좀 적게 먹고.

물론 우리 박여장 같은 사람은 많이 먹으려고 하겠지. 몸이 책임이 느닷가. 야, 내가 한번 더 먹으려고. 너는 쟤 껏 먹으려고.

농담입니다만. 그러나 어머니들은 대부분 자기 자식을 더 먹이려고 그래. 빵을 새겨주면. 그것이 뭐여? 공정이요.

그런데 실제는 공평은 나쁜 거야. 아들은 또 공정이 뭐지? 아들의 공정은 뭐예요? 박 회장님 아들의 공정은 뭐예요? 어머니는 그렇게 마음을 먹는데 아들은 어머니가 하나 더 먹으래요. 일을 더 많이 했으니까. 그러니까 아들은 어머니를 좀 더 떼주고 자기들은 좀 적게 먹으려고 해.

그게 공정이야. 그런데 공평한 엄마, 이거 내 거야. 엄마 다름없고 나도 다름없고 너나 먹어야 돼. 이러면 이게 무서운 세상이야.

이건 내껀데 왜 엄마 가져가? 엄마는 야 인마, 그건 내껀데 네가 왜 떼먹어? 이러면 이것이 살벌한 합리주의 세상이 되고 공평은 이런 공산주의를 만들어 낸다 이 말이야. 그래서 공산주의 사상은 공평사상이에요. 공산주의 사상이 공평사상. 자본주의 사상은 공정사상이에요.

그래서 열심히 일하는 사람은 좋은 집에서 살 수가 있어. 근데 맨날 슬퍼하시고 나쁘지 않은 놈은 가난한 집에 가서 살면 돼. 그게 공정이야. 근데 그 사람이 뭐라는 줄 알아요? 야, 이거 왜 이렇게 공평하지 않냐? 저놈은 뭔데 저 좋은 집에 살고 나랑 이 모양이냐? 이렇게 나라를 보고 불만을 터뜨리면 돼요? 안 되는 거지.

그게 공정이다. 그럼 정직은 어느 편에 있는 이 정직이 일로 가야 돼? 일로 가야 돼? 자, 이 정직이 공정으로 가야 돼? 공평으로 가야 돼? 바로 공평은 정직한 것이 아니라 이 말이에요. 어머니한테 어머니 빵만 먹어. 아들 보고 네 빵만 먹어.

이거는 공평하지만 정직한 게 아니라 진짜 정직한 놈은 엄마, 나는 학교에서 먹고 와서 밥을. 실제 안 먹었어요. 그리고 엄마한테 더 먹이려고 해야 그게 공정이란 말이야. 그럼 엄마는 속을 수 있지.

옛날에 내 아는 사람이 북한에서 피난을 올 때 자기 어머니하고 아들이 피난을 왔어. 그래서 개성에서 넘어갔는데 이리 오다가 너무 배가 고파서 엄마가 아들을 산에 숨겨놓고, 아들이 스무 살이니까 군대에 잡혀 갈까 봐서 숲속에 숨겨놓고 엄마가 마을에 내려가서 밥을 구해가지고 왔는데, 밥이 없더래. 다 피난 거 같더라. 그러니까 보리밥, 보리밥 산만한 게 있더래요.

보리쌀 산만한 피난 미쳐가면서 못 가져갔어요. 그거를 한 바가지 가지고 올라왔습니다. 가지고 올라왔는데 어머니한테 준 어머니가 그 밥을 한 바가지 들고 와서 와 가지고 이 밥을 아들 보고 “야, 이거 밥 먹으러 오니까 엄마가 아들이 어머니 잡수셔야죠. 나는 마을에서 많이 먹었다.

네가 먹어야 된다. 네가 안 먹으면 너의 집안에 네가 종손인데, 네 종손을 죽이면 엄마는 나중에 죽어서 시아버지, 시어머니를 어떻게 만나겠노? 어쨌든 이 난리통에 너를 살려야 된다. 엄마가 책임이 있다. 네가 건강해야 돼.” 엄마는 아들만 먹으라는 거야.

아들이 가만히 보니까 엄마가 안 먹은 거야. 아들을 산에다가 숨겨놓고 밥이 넘어갈 어머니가 어디 있어? 그래서 앵판 거짓말이거든. 그러니까 아들이 하도 엄마가 안 먹으니까 “이리 줘요. 보리쌀, 보리쌀, 쌀만 한 거 그 바가지 가지고 산에 골짜기 가서 물을 담아 가지고 밥을 퉁퉁 불려서 가지고 왔어.

밥이 이렇게 많아져서 어머니도 먹고 나도 먹어. 그래야 둘이서 너나 먹었다.” 그렇게 효자인데 그 사람이 성공했어. 정신이 똑바로든 사람이야. 어머니가 먹었다는 말을 믿으면 안 돼요.

그래서 이 공평을 강조하는 사람은 무서운 사람이야. 공정으로 가야 된단 말이야. 공정이 정직이다. 사람들은 이 사람을 정직하다고 그러고 이 사람을 미친 사람이라고 그래. 정직은 거기 있는 게 아니야.

정직은 때에 따라서는 어머니한테 “엄마, 나는 밥 먹어서 거짓말 할 수가 있어.” 엄마도 때에 따라서는 아들을 위해서 거짓말을 할 수가 있어. 그럼 그게 거짓말이니까 정직인가? 내가 이래 있는데 박여장님이, 박여장님이 한 30살로 보여. 이럴 수 있어, 없어? 그러면 이게 정직한 건가? 이랬는데 박여장님이, 박여장님이 한 30살로 보여. 이럴 수 있어, 없어? 그러면 이게 정직한 건가? 아닌 거죠.

근데 그것이 공정이야. 내가 이해하죠. 그 사람을 좋게 평가하는 거예요. 저 사람이 삭발만 구지 말자.

저 사람이 나이가 50이 넘었는데 저 사람이 뭘 30대를 갖다 그래. 이렇게 따지면 할 말이 없지. 인과 연의 차이가 뭐냐? 여기서 이것을 보면 인과 연의 차이를 알아야 되는데, 이 인과 연의 차이를 알아야 돼요. 여기서 보면은 이는 연과 어떻게 달라? 경고문님, 이는 살아가면서 맺어지는 거고, 연은 환호하는 것 같은 환호가 탄생했을 때부터 깊은 것이다.

자, 봐요. 이는 자기의 전생과 현생이야. 전현생이 다 들어있는 거야. 인은.

연은 뭐요? 새로운 세상 사람과 만나는 거죠. 그러면 우리의 모든 행동은 연에 의해서 좌우가 되나? 인에 의해서 좌우되나? 인에 의해서 좌우되지. 그래서 인에 의해서 모든 것이 좌우되는 거야. 그래서 어떤 사람이 오바마 보고 술 먹으로 가자.

그럴 때 오바마가 인이야. 그 친구가 연이야. 그런데 이 인이 말이야, 주관이 갯간을 따라 잘못 가버리면 나중에 인생이 달라져서 망하는 거예요. 그래서 인연이라는 것은 항상 자기가 원인이 된다.

자기가 원인이 되는 거지, 남이 원인 되는 게 아니다. 자기가 원인이 되어서 인과 연이 생긴다. 그렇기 때문에 공평이라는 것은 객관적이고, 인은 연과 같은 거고 이 공정은 인과 같은 거예요. 그래서 아까 말했듯이 이거는 연은 법과 같은 거고, 인은 덕과 같은 거지.

그래서 이 말라야식이나 제7식, 이 말라야식이나 말라야식이나 여기 뭐가 있어요? 아뢰야식(阿賴耶識), 아뢰야식(阿賴耶識)이나 이거는 칠식이고 팔식인데, 이 식들이 전부 인을 좌우해요. 그러면 이는 새롭게 나타나는 거예요. 새롭게 나타난 거고, 인은 이미 자기가 전생, 현생에 저지른 것에 모든 집합체가 인으로 와있어. 그래서 남편은 인이고, 그 아내를 맞으면 아내가 연이 되는 거야.

그래서 인연이 되는데, 여자가 볼 때는 자기가 인이고 남편이 연이야. 이거 남편이 볼 때는 남자가 인이고 여자가 연이야. 그래서 이 인연이 되는데, 여기서 우리가 중요한 거, 여기 알아야 될 게 여기가 이게 붙으면 뭐가 돼요? 도덕이 되잖아.

도덕이 되죠? 그러면 이 도덕은 항상 뭘 가져야 되냐면, 도덕에서 빠지면 안 되는 게 있어. 도덕보다 이 도가 옆에 붙어서 도덕이 되려면 뭐가 있어줘야 되냐? 이 도에는, 이 덕에는 결국 진리가 붙어야 되는 거지. 이게 진리거든. 진리가 붙어야 이 덕이 살아나요.

사는데, 그러면 이것은 뭐를 중요시 하냐? 뭐가 있어야 돼? 도덕에는, 도덕에 뭐가 있어야 돼? 내가 분명히 인을 이야기해서, 도둑에는 뭐가 있어야 돼? 조교수님. 교수님은 알아야지. 도둑에 뭐가? 있어야 끝을 내야 돼. 교수님 이야기 안 하면 시간이 길어지는 거야.

도둑은 말이에요, 꼭 여러분들 오늘 알아놔. 잊어버리지 말아요. 정체성이 있어야 돼. 정체성이 뭐여? 정체성.

정체성은 도덕을 이끌어가는 주체야. 그러니까 뭐냐면은 내가 아무리 올바르게 살려고 해도 정체성이 없는 사람은 도덕을 지킬 수가 없어요. 정체성은 뭐지? 자기 주장. 천학이지요, 정체성이.

박 회장님, 정체성이 뭐예요? 도덕을 이끌고 가는 정체성이 뭐예요? 진리지. 이게 도덕도 이것도 진리고 이것도 진리야. 근데 진리에는 정체성이 있어야 된다 이 말이야. 예를 들어서 말이야.

그러니까 맞는 말이야. 정체성이란 건 신앙이야. 하나님. 신.

내가 어디서 왔고 내가 왜 사느냐. 도덕을 지키는 원인. 내가 왜 도덕을 지켜야 되느냐. 이게 있어야 된단 말이야.

나는 누구 집 자신이야? 나는 무슨 사명으로 이 지구에 왔느냐? 내가 이 집 아들 딸로 내가 태어났어. 내가 해야 될 일은 뭐냐? 그게 정체성이야. 근데 지금 우리 젊은이들은 정체성이 있어, 없어? 도덕이 있어요. 자기가 왜 사는지, 내가 왜 이 지구에 와서 내가 공부를 해야 되는지, 내가 왜 이 세상을 어떻게 살아야 되냐? 정체성. 하늘에 아까 저분 말씀대로 우리가 살아야 하는 정체성을 먼저 확보해야 돼.

양고문님, 이것을 쓰지? 체자? 약자야, 약자. 몸체자. 그러면 이 정체성이 없는 도덕은 죽은 도덕이야. 그래서 내가 우리 집안의 몇째 아들이고 내가 내 어머니를 지금 모시고 있고 내가 이 나라를 이 여기의 국민이고 이런 정체성.

내가 하늘로부터 인간으로 왔으니 조상으로부터 무궁한 빚을 지고 있고. 내가 여기에 대한 보답을 해야 되겠다. 이 정체성이 있어야 도둑이 살아요, 안 살아요? 그걸 먼저 정체성이 확립 안 된 애들이 돌아다니는 거야. 그러다 보면 어른이 뭐라고 그냥 시비 걸고 정체성이 없는 거지.

그래서 정체성을 항상 도둑과 같이 존재해야 된다. 그걸 여러분들이 알아 놔야 돼요. 그럼 내가 질문하고 끝내죠. 정체성이라고 우리가 우리가 학문적으로 이야기하면 가치관이라고 이야기해요.

아니, 가치관하고 정체성이 좀 달라요. 우리가 일반적으로 모든 그쪽의 정체성은 모랄은 가치관이라고 해요. 그런데 모랄은 영어로 모랄은 그 사람의 가치관이고, 정체성 안에도 들어있어요. 그런데 중요한 것은 내가 우리 집 안에서 내가 처해 있고, 지구에서 내가 처해 있고, 우주에서 내가 처해 있는 위치.

이걸 확실히 파악해야 그놈이 효자야. 내가 우리 어머니 아버지가 나를 어떻게 키웠고, 하늘이 우리 어머니 아버지를 어떻게 했고, 우리가 온 모든 것을 그놈이 인류의 역사를 정체성을 가지고 있으면 지구의 역사, 신의 역사, 또 우리 한반도의 역사 모든 정체성을 가지고 있는 거예요. 가치관은 자꾸 바뀌어요. 정체성은 안 바뀌어요.

자기의 정체, 그래서 여기 뭐가 붙어요? 바를 정자가 붙어요. 가치관에는 이 가치 자체는 바를 정자가 없어요. 가치는 바를 정체가 없다고요. 그냥 그래요.

이 가치관은 가치관은 간단하게 말해서 수시로 자기 주관에 의해서 바뀌어요. 옛날에는 사갓을 쓰고 다니면 그게 가치관이야, 양반에. 근데 지금은 사갓을 쓰고 다니면 미친놈이 돼. 그래서 이건 시간과 역사에 따라서 바뀌어요.

정체성은 변화 없는 거야. 그때나 지금이나 부모와 하늘에 대해서, 조상에 대해서 고마워하고 내가 가야 될 길은 딱 정해져 있는 거야. 근데 이 인간의 가치관은 무수히 바뀔 수가 있어. 그래서 차이가 있어요.

그래서 항상 바를 정(正) 자가 들어가 있는 거예요. 내 몸의 바른 길을 깨달아야 된다. 내가 저 안, 내가 아무리 세대는 흘러가도 옛날에는 지금이나 부모는 부모고, 자식은 자식이고, 하늘은 하늘이다. 여기에 정체성이 탁이잖아요.

맞아요? 질병을 넣어줘요. 질평을 넣어주고 암을 넣어주고 이러는 거야. 그러면 이제 사막이 옥토로 바뀌지. 그래야 돼.

그래서 사람들은 고통만 오면 도망가려고 그래. 그러면 안 돼요. 고통이 오는 것은 이 정체성에 조금 더 나쁜 게 아니야. 이 고통을 달게 받아야 돼.

그러니까 사막은 맨날 해만 비치니까 아주 좋지. 그러니까 부잣집 아들은 맨날 해만 비친다고 생각해 봐. 그러니까 이 사람은 나중에 어머니 아버지가 돌아가거나 자산이 없어지면 아무도 그 사람하고 어울리지 않고 말도 할 줄 몰라. 옛날에 화도 탁탁 굽던 사람이 뭘 하겠어요? 그러면 그냥 폐인이 돼요.

유전자가 파괴돼요. 알코올을 먹어요. 그 집안이 망해요. 그러니까 인간도 너무 잘 나가는 것만 계속 행복만 오면 어떻게 돼요? 안 된단 말이에요.

그래서 나에게 따라서는 고난을 달게 받아야 돼요. 그래서 남자는 고난을 두려워하면 안 된다. 그래서 이 정직은 고난을 피하기 위해서 정직을 버리면 어리석은 거야. 고난이 오더라도 정직해야 돼.

. 이거 공기를 왜 공기라고 그래? 여러 사람이 다 마실 수 있는지, 여러 사람이 다 마시니까 공기라고 그런다고? 돈이니까 공기라고? 그것도 아닌데. 그러니까 여러분들은 하늘의 정체성을 꼭 알아놔야 돼. 하늘에서 공짜로 주는 거야. 이거는 공짜로 주는 기운이야.

여러분이 밥은 사서 먹어야 기운이 생기잖아. 맞아요. 그런데 공기는 공짜로 주는 거야. 그러니까 여러분들이 무한대로 먹어도 돼.

그런데 정체성을 잃고 정직하지 못하면 공기 못 마시고 죽어요. 나중에 가버려. 빨리 가버려. 공기 안 줘요.

헛바람에서 확 빼버려. 그럼 그 사람 가는 거야. 이걸 명심해야 돼. 공기.

그래야 그래요. 공짜로 주는 기운이야. 밥은 곡기라고 그래요.

곡은 사 먹어요. 사야 되잖아. 꽃게는 사서 먹어야 하지만 이건 공짜로 주는 기운이다 이 말이야.

내가 물어볼 때 함정이 있지..

00:00:00 재난 사고와 날짜의 연관성

00:09:09 인간의 육체와 영혼, 그리고 물질의 덧없음

00:12:29 신이 만든 인간의 완벽함과 자유 의지

00:15:16 정직, 공정, 공평의 의미와 차이

00:45:26 진리로서의 ‘인’과 ‘덕’, 그리고 정체성의 중요성

00:55:09 정체성을 통한 올바른 삶의 자세