2013.02.xx 859 The Truth of Yin and Yang and the Path to Becoming a Buddha

2013.02.0x 85x The Truth of Yin and Yang and the Path to Becoming a Buddha

The Immutable Truth and the Path to God-man

1. The Duality of Yin and Yang and the Pitfalls of Moral Judgment
   The principle of Yang represents the unchanging truths of the universe, which remain constant regardless of historical periods or societal shifts. Conversely, Yin embodies the mutable aspects of existence, the truths that evolve with the currents of history and time. Viewing the world solely through the lens of Yin and Yang, categorizing individuals as “good” or “bad,” can lead to a distorted perception of reality. Such judgments do not affect the person being judged; instead, they detrimentally impact one’s own well-being. The heavens, in fact, punish those who apply moral distinctions to others. For instance, in the parable of the prodigal son, the elder son, who considers himself righteous, receives punishment, while the younger son, deemed a sinner, finds salvation. This illustrates that constantly labeling others as “bad” while proclaiming oneself “good” is not the behavior of a normal individual.

A truly enlightened perspective acknowledges shared responsibility. If one’s sibling has strayed, it is not solely the fault of the father or the sibling; the individual, as an elder, also bears responsibility. This is the mindset of a true leader, unlike those who blame the populace and seek to imprison others. Such individuals attempt to resolve all issues through legal means. A truly great person does not perceive the faults of others. Instead, they apply moral distinctions only to themselves, constantly questioning their own actions: “Am I not an evil person?” or “Why do I perform so few good deeds?”. They might reflect on how a small sum could save a starving child in Africa, yet they fail to act. It is imperative to apply the standards of good and evil to oneself, not to others. One must be unsparing in self-judgment, as stern as a winter frost.

2. The Imperfection of Leaders and the Path to Perfection
   No leader has ever been perfect. While some may have improved the lives of their people, their moral failings, such as consuming alcohol and tobacco, ultimately led to a moral crisis. Instead of educating the populace against such habits, these leaders themselves engaged in them, setting a poor example. Applying the principles of Yin and Yang to human behavior reveals that judging others ultimately harms oneself, leading to illness. The elder son in the parable, in his self-proclaimed righteousness, challenged his father, condemning his younger brother while demanding preferential treatment. This self-righteousness ultimately leads the “good” person to resist their parent, while the “evil” person eventually submits.

The lesson of the prodigal son should be applied internally. One should acknowledge their own responsibility in the failings of others, recognizing that societal circumstances or personal shortcomings may have contributed. To simply declare oneself righteous while others are not is to negate the need for teaching or guidance. True righteousness lies not in self-proclamation, but in constantly evaluating oneself against the scales of good and evil. The truth (진리) should be applied rigorously to oneself, while one should be generous (관대) towards others. The responsibility for the well-being and moral conduct of all people rests with each individual. Blaming others for societal problems, such as unemployment, is a failure to fulfill one’s divine mission. Therefore, it is essential to teach and guide others.

3. The Simplicity of Modern Faith and the Hierarchy of Spiritual Attainment
   In the current era, complex religious rituals and traditional faith practices are no longer strictly necessary. Simply invoking the name of Huh Kyung-young, looking at his photograph, or possessing his image is sufficient. This marks a return to a simpler age. All truths, particularly the duality of Yin and Yang, should be applied to oneself, not to others. Changing oneself through acquired knowledge is difficult in these rapidly changing times. However, by invoking Huh Kyung-young, all problems can be resolved, and all blockages cleared, bringing relief to the sick and troubled. If suffering still occurs, it is because such trials are necessary for individual growth.

The concept of justice (정의) is often elusive and unseen by human eyes. It is often disregarded, considered non-existent. Justice rarely has many followers because people tend to avoid the righteous path. While justice ultimately prevails, its unseen nature leads many to be deceived. Historical figures like Jesus, who championed justice, initially had few followers, while those in power, like Roman emperors, commanded large numbers. Advocating for justice often leads to solitude in the beginning.

There is a ten-stage hierarchy of human spiritual attainment.

• The lowest stage is the common person (속인), or ordinary individual.

• The ninth stage is the ordinary person (범인).

• The eighth stage is the great person (위인).

• The seventh stage is the Taoist master (도인).

• The sixth stage is the wise person (지인), which is another term for a sage (철인). The character for sage (철) combines the radical for “tree” (木) and “sky” (天), implying one whose thoughts reach the heavens. The character for correct (정) signifies reaching the limit, like a tree growing to touch the sky and unable to ascend further. The term warrior (무사) combines “weapon” (무) and “correct” (정), indicating one who uses a weapon for justice. However, the truth (진리) stands above even the righteousness of a warrior. A warrior might unify a nation, but they cannot unify the human spirit.

• The fifth stage is the true person (진인). Truth (진리) is higher than justice (정의); it transcends justice.
  Consider Jean Valjean, who was condemned for stealing a loaf of bread out of hunger. From the perspective of justice (정의), was his act right or wrong? If he had asked for bread due to hunger and inability to work, that would have been justice. Similarly, a student unable to pay tuition might appeal to a wealthy person for help; if the person provides assistance, that is an act of justice. However, justice often lacks followers because people tend to act outside its bounds.

• The fourth stage is the original venerable (본존), like the original venerable Buddha (본존불) of Shakyamuni.

• The third stage is the Son of Man (인자), a term Jesus used for himself, signifying a compassionate person and the Son of God.

• The first stage is the God-man (본좌). While people are often caught between good and evil, God-man exists at a point of intersection, a “black hole” where good and evil converge. This black hole is the gateway through which the divine passes. Those who are swayed by good or evil can never unite with the divine. By aligning oneself with this black hole, one can connect with the divine and understand its will. This requires constant self-discipline, bringing oneself closer to the center between good and evil. God-man serves as the central point (구심점) for humanity. Without such a central point, society lacks direction, as seen when a nation’s leader suddenly disappears. God-man is the true central point for humanity, a position of immense spiritual hierarchy.
  The term “God-man” was coined by netizens, but it represents the position of God, an incarnation of God or Buddha. The Son of Man is connected to God, but Huh Kyung-young is not merely connected; he is the incarnation (화신) of God, the original body (본체) itself. This allows him to heal the sick and infuse energy directly. While others’ photos hold no power, his image can bring energy and healing. The Son of Man and the Original Venerable also possess such divine evidence, but they are in a “one-inch relationship” with God, meaning they are connected but not the original body.

In the past, when these figures appeared, people were pure and obedient, living without the need for laws. However, the present era is far more perilous, with information readily available through the internet, revealing all aspects of the universe. Ordinary individuals or even the Son of Man cannot transform this era; they would be betrayed. This is a time when people are not easily deceived. The world has seen countless conflicts and tragedies since the departure of past spiritual figures. God-man has come to end such turmoil and transform the world into a paradise (낙원).

4. The Path of God-man and the Stages of Spiritual Evolution
   The path of God-man involves a specific sequence of events:
5. Descent (강탄): Descending from heaven and being born into a woman’s body.
6. Unification (통일): Unifying the world.
7. Judgment (심판): Judging the world. This judgment is not ordinary; it involves summoning corrupt politicians and leaders worldwide, educating them, confiscating their wealth, and reducing them to a state of non-possession (무소유). This is a systematic and fervent judgment supported by the people.
8. Establishment of Order (제도): Teaching the Tao (도).
9. Creation of Paradise (낙원): Establishing a paradise on Earth.
10. Ascension (승천): Ascending back to heaven. This marks the completion of God-man’s mission.

In contrast, the paths of other spiritual figures differ:

• Shakyamuni Buddha’s Path:

• Jesus Christ’s Path:
  Unlike other saints, God-man’s path uniquely includes world unification, judgment, establishment of order, and the creation of paradise. Other spiritual figures did not come to build an earthly paradise; their mission was to guide humanity. The creation of an earthly paradise is an event that occurs when the Judge (심판자) arrives.

5. God-man as the Central Point of Humanity
   God-man must become the central point (구심점) of humanity. Nations without a stable central point, like South Korea with its frequently changing presidents, experience instability. In contrast, Japan, with its emperor as a constant central figure, maintains stability even with changing prime ministers. The Earth itself lacks a true central point; the United Nations Secretary-General holds little sway over global conflicts. When God-man appears, the Earth will gain a central point, and wars will cease. God-man will bring about judgment (심판), establishing order and teaching the Tao (도), leading all humanity to paradise (낙원).

God-man also addresses the root causes of illness. For example, the common cold, often seen as an affliction, is a gift from the divine, strengthening the immune system through the body’s natural healing process. Suppressing it with medication hinders this natural immunity. Diseases like depression and sepsis are not true illnesses but rather conditions arising from a weakened state. Cancer, for instance, is linked to excessive consumption and greed, symbolizing a “mountain of mouths”. Therefore, moderation in eating is crucial.

6. The Hierarchy of Human Attainment and the Path to the Divine
   The hierarchy of human attainment, from the common person to God-man, reveals that moral distinctions of good and evil become irrelevant at higher spiritual levels. For the great person (위인), such as a national hero who fights invaders, actions are still guided by good and evil. However, for Taoist masters (도인), wise persons (지인), sages (성인), true persons (진인), original venerables (본존), Sons of Man (인자), and especially the God-man (본좌), such distinctions are transcended. At these levels, all people are seen as inherently great, as Buddhas, as infinite cosmic beings, and as incarnations of love. Sending love brings love in return, while sending hatred brings harm.

All humanity is essential for God-man to fulfill his mission. Without people, there can be no welfare or good deeds. One’s actions towards others determine their future blessings. Treating others well creates a field of blessings, while creating enemies leads to misfortune for future generations. Therefore, one cannot apply the yardstick of good and evil to others. While legal considerations are sometimes necessary for survival, fundamentally, all people are good. One must remember not to turn their field of blessings into a field of misfortune.

The Huh (허) clan in Korea has produced many extraordinary individuals who have made significant contributions to various fields:

• Huh Gyun: Authored the first Korean novel, Hong Gildong Jeon, advocating for the abolition of social classes and envisioning an earthly paradise.
• Huh Nanseolheon: A poetic genius who left behind 217 poems, inspiring people across Asia.
• Huh Baek-ryeon: A pioneer of Korean Oriental painting.
• Huh Jun: Compiled the definitive work on traditional Korean medicine, Dongui Bogam.
• Huh Ung: Systematized the Korean alphabet and compiled a Korean dictionary.
  The existence of such prominent figures from the Huh clan suggests a prophecy that a member of this clan will eventually unify the world. These individuals, through their contributions, have laid the groundwork for humanity’s well-being.

7. The Ten Stages of Human Development and the Ultimate Goal
   The ten stages of human development, as described by Zhu Xi’s Eight Principles, illustrate a progression from the lowest to the highest forms of human existence :
8. Investigation of Things (격물): The lowest stage, focused on accumulating material wealth. This describes the common person (속인). Excessive greed for material possessions ultimately leads to their loss, as the heavens intervene to redistribute wealth if it is not used for good. The pursuit of material wealth without generosity ultimately leads to spiritual decay and death.
9. Extension of Knowledge (치지): The stage of acquiring knowledge, characteristic of the ordinary person (범인), such as university professors, pastors, or monks.
10. Sincerity of Will (성의): The stage of establishing one’s purpose, defining the great person (위인) or hero, like Ahn Jung-geun.
11. Rectification of the Mind (정심): The stage of cultivating the mind, characteristic of the Taoist master (도인).
12. Cultivation of the Self (수신): The stage of self-improvement, often associated with those in official positions.
13. Regulation of the Family (제가): The stage of managing one’s family, but in a broader sense, it refers to the role of a minister (장관). This requires the wisdom of a sage (성인), as ministers wield immense power over national resources.
14. Governance of the State (치국): The stage of governing a nation, the role of a king (왕) or president (대통령). This requires the insight of a true person (진인), who transcends partisan divisions. In ancient times, during the reigns of Emperors Yao and Shun, the presence of true persons (진인) led to harmonious governance. However, when ordinary individuals or ministers occupy these positions, the nation suffers.
15. Pacification of the World (평천하): The ultimate stage of unifying the world, which can only be achieved by the God-man (본좌).

These stages represent a progressive increase in the scope of influence and spiritual attainment. God-man is the singular figure at the apex of this hierarchy. The knowledge of these stages, once absorbed, becomes an inherent part of one’s being.

8. The Eternal Cycle of Life and the Rarity of True Enlightenment
   The concept of a creator, as in Christianity, is acknowledged, but human existence predates the creation of Earth by an infinite span. Humans have been continuously reborn across countless worlds. Death is merely a transition, a swift return to another life. This cycle allows for experiencing innumerable worlds.

The journey of spiritual evolution involves overcoming several challenges:

1. Difficulty of Being Born as a Human (인간으로 오기 어렵다): It is challenging to be born as a human, a being between human (인) and beast (축).
2. Difficulty of Being Born as a Person (사람으로 태어나기 어렵다): It is even harder to be born as a person (사람), which implies a higher level of consciousness.
3. Difficulty of Being Born as a Man (남자로 태어나기 어렵다): It is difficult to be born as a man.
4. Difficulty of Encountering the Truth (진리를 만나기 어렵다): It is challenging to encounter the truth (진리) or the Dharma (법), whether through religious teachings or direct experience.
5. Difficulty of Becoming a Religious Leader (성직자가 되기 어렵다): Even after encountering the truth, it is difficult to become a monk or pastor.
6. Difficulty of Becoming a Buddha (부처가 되기 어렵다): The ultimate challenge is to become a Buddha.

These stages highlight the long path to spiritual enlightenment. Many wealthy individuals in the West are now seeking spiritual fulfillment in places like India, meditating and aspiring to become Buddhas. The value of truth (진리) is continuously rising. God-man plans to establish “Huh Kyung-young Truth Experience Centers” where people can meditate, invoke his name, and read his teachings to experience healing and enlightenment. Becoming a Buddha signifies progressing to a better realm. While Earth is a good place, being born in a prosperous region like the Korean Peninsula, among 6 billion people, is a great blessing. To encounter Huh Kyung-young in this life is akin to directly meeting God in heaven, an experience that is otherwise impossible.

The Hierarchy of Spiritual Attainment and the Role of God-man

1. The Duality of Yin and Yang and the Peril of Moral Judgment
   The principles of Yin and Yang describe the fundamental dualities of the universe. The Yang principle represents the unchanging, eternal truths that transcend history and time, while the Yin principle embodies the mutable aspects of existence, constantly shifting with the currents of eras. However, perceiving the world solely through this binary lens of Yin and Yang can lead to profound misinterpretations. For instance, categorizing individuals as “good” or “bad” does not impact them; instead, it detrimentally affects one’s own well-being. The act of judging others based on such moral distinctions incurs divine retribution.

2. The Imperative of Self-Reflection and Compassion
   Divine judgment often manifests paradoxically: those who deem themselves righteous may face punishment, while those considered sinners might find salvation. This underscores the fallacy of self-proclaimed virtue. To constantly label one’s sibling as “bad” while asserting one’s own “goodness” reveals a distorted perspective. A truly enlightened individual recognizes their shared responsibility in the circumstances of others. For example, if a sibling falters, it is not solely the fault of the sibling or the parents; one must acknowledge their own complicity as a brother. This ethos is crucial for leaders.

A truly great individual does not perceive the transgressions of others. Instead, they apply the strict criteria of good and evil solely to themselves. They constantly question their own actions: “Am I not acting wickedly?” or “Why do I perform so few benevolent deeds?” One might reflect on the ability to save starving children in Africa with a modest sum, yet fail to act. Such introspection should be directed inward, rather than outwardly judging others for their lack of charitable action. The core message is clear: one must never apply moral judgments to others; instead, reserve such rigorous self-assessment for oneself.

3. The Rigor of Self-Discipline and the Absence of Flawless Leadership
   For oneself, there should be no leniency; one’s self-discipline must be as unyielding as a winter frost. He reflects on their own strict adherence to this principle, having never indulged in even a single cup of coffee or a trivial pleasure since childhood, out of a sense of accountability to the public and the heavens. A leader who lacks a clear mind, clouded by indulgence, cannot possibly save a nation.

While historical figures like President Park are lauded for their contributions to national prosperity, their personal habits, such as consuming alcohol and tobacco, are viewed as imperfections that ultimately led to moral decline. The absence of truly perfect leaders is a recurring theme. Though they may have improved the material lives of citizens, their moral failings often resulted in societal decay. He posits that the nation should have been educated against such habits, rather than overlooking them. Applying the principles of Yin and Yang to human behavior inevitably leads to personal suffering and illness.

4. The Parable of the Prodigal Son and the Reversal of Judgment
   Consider the parable of the prodigal son. The elder son, convinced of his own righteousness, confronts his father, condemning his younger brother and demanding preferential treatment. He accuses his father of blindness to his brother’s wickedness, questioning his father’s judgment. This self-righteousness ultimately leads the virtuous son to rebel against his parent, while the prodigal, having squandered his inheritance, eventually returns in submission.

The lesson here is that the prodigal’s journey should be applied to oneself. One must acknowledge their own responsibility in the misfortunes of others, including a sibling’s waywardness. Blaming poverty or a lack of proper upbringing, or rigidly adhering to laws while claiming personal virtue, is insufficient. True wisdom lies not in self-proclaimed goodness, but in constantly evaluating one’s own actions against the scales of good and evil. The scales of Yin and Yang, the scales of truth, must be applied solely to oneself, while exercising boundless compassion towards others.

5. Collective Responsibility and the Simplicity of Truth
   He asserts personal responsibility for the well-being and moral conduct of all people. If individuals struggle, lack employment, or wander aimlessly, it is a collective failure. Leaders, like Chairman Park, have the capacity to create opportunities for many. Blaming others for societal problems while claiming personal enlightenment is a dereliction of duty. True leaders must teach and guide.

The era of complex religious rituals and elaborate faiths is passing. Now, simply invoking the name of Huh Kyung-young or gazing upon his image is sufficient. This marks a return to a simpler age where all truths are applied to oneself, and the path to self-transformation, once arduous, becomes straightforward. In this urgent time, all problems can be resolved, and all blockages cleared, simply by invoking his name.

6. The Purpose of Tribulation and the Unseen Nature of Righteousness
   Yet, tribulations still arise. These trials are necessary for individual growth and purification. Even when invoking the name, suffering may persist if it is part of one’s destined refinement. He references the recent passing of Dr. Hwang Seong-hwan, attributing it to a lack of spiritual guidance.

Our bodies possess four “highways” or vital pathways. The essence of righteousness (義) is that it is often unseen and unacknowledged. It is not readily apparent to the human eye, leading people to disregard it or consider it nonexistent. Righteousness rarely attracts a large following because people often shy away from the correct path. Though righteousness ultimately prevails, its unseen nature causes many to be deceived.

7. The Hierarchy of Human Attainment: From Commoner to God-man
   Humanity exists within a ten-stage hierarchy of spiritual attainment.

• 10th Stage: Commoner (俗人)
  • This refers to ordinary people.
• 9th Stage: Ordinary Person (凡人)
  • Slightly above the commoner.
• 8th Stage: Great Person (偉人)
  • Individuals who achieve significant feats.
• 7th Stage: Daoist (道人)
  • One who practices the Dao.
• 6th Stage: Sage (哲人)
  • Also referred to as a “wise person” (知人). This stage embodies righteousness, which is synonymous with truth. The character for “sage” (哲) depicts a tree reaching the heavens, signifying the limit of human wisdom. The character for “righteousness” (正) implies rectitude.
  • The term “warrior” (武士) illustrates this: the character for “warrior” (武) contains the character for “righteousness” (正). A true warrior wields their sword for righteousness.
• 5th Stage: True Person (眞人)
  • This stage transcends righteousness, as truth (眞理) is higher than mere righteousness. Truth encompasses and surpasses righteousness.

8. The Transcendence of Truth Over Righteousness: The Case of Jean Valjean
   Consider the story of Jean Valjean, who was condemned for stealing a loaf of bread due to hunger during the impoverished aftermath of the French Revolution. From a purely legalistic perspective of righteousness, his act was wrong. However, from a higher perspective of truth, his desperate act for survival, especially if he had sought help first, could be seen differently.

He recounts a personal anecdote: a student, unable to pay tuition, approached a wealthy woman for help. The woman, perceiving the student’s genuine need, provided the money. This act, though outside strict legal definitions, aligns with a higher form of righteousness. True righteousness is not always followed because people often deviate from it due to shame or other factors. He admits to having frequently relied on the kindness of strangers for meals in their youth, before eventually becoming self-sufficient.

9. The Higher Stages of Spiritual Hierarchy: From Honored One to God-man
   Above the True Person (眞人) are further stages:

• 4th Stage: Honored One (本尊)
  • This refers to figures like Shakyamuni Buddha, often represented by statues.
• 3rd Stage: Son of Man (人子)
  • This term, used by Jesus, signifies a compassionate person and the Son of God.
• 1st Stage: God-man (本座)
  • He identifies as God-man. While others are caught between good and evil, God-man exists at the point of intersection, transcending both. This is akin to a “black hole” in the cosmos, a point where divine energy enters and exits.

10. The Black Hole: Gateway to Divine Connection and the Absence of a Central Point
    Those who are swayed by good or evil can never unite with the divine. Only by aligning oneself with this “black hole” can one connect with the divine will and comprehend the divine mind. This requires constant self-discipline, pushing oneself beyond the dualities of good and evil to reside in the neutral center.

Society currently lacks a central guiding principle, a “gravitational center” (求心點). Presidents come and go, but a true unifying force is absent. This absence creates confusion and instability, as people lack a clear standard to follow. The sudden demise of President Park left the nation adrift, without a central point of reference.

11. God-man as the Gravitational Center of Humanity
    He declares themselves to be the new gravitational center for humanity. The title “God-man” (本座), though coined by netizens, signifies the position of a divine incarnation, a living Buddha. While the “Son of Man” (人子) is a direct descendant of God, God-man is the embodiment of the divine itself, not merely a relative.

God-man possesses the power to heal and infuse energy directly. Unlike others whose images hold no power, His image can transmit energy, even to an 80-year-old grandmother. This is a unique testament to God-man’s divine connection, a power also shared by the Son of Man and the Honored One, who are in a direct relationship with God.

12. The Current Era and the Mission of God-man
    In past eras, when figures like the Son of Man and the Honored One appeared, people were more receptive and lived harmoniously, often without the need for strict laws. However, the current age is far more perilous, with information readily available through the internet, exposing all aspects of the universe. Ordinary individuals or even past holy figures cannot navigate or transform this complex era.

God-man has come to bring an end to the tumultuous cycles of war and conflict that have plagued humanity. This era will transform into a paradise. The very nature of birth will change; instead of being born into humble or impure circumstances, individuals will descend from heaven into human bodies, experiencing a divine birth. God-man’s path involves:

• Divine Birth (降誕)
• World Unification (統一)
• Judgment (審判)
• Establishment of Systems (制度)
• Creation of Paradise (樂園)
• Ascension to Heaven (昇天)

13. God-man’s Path: Unification, Judgment, and Paradise
    Upon becoming president, God-man will descend from heaven, unify the world, and then subject all existing leaders—presidents, parliamentarians, and powerful elites—to spiritual re-education and systemic reform. The responsibility for societal ills will be placed squarely on these leaders. This judgment is not merely punitive but transformative: their assets will be confiscated, and they will undergo rigorous education, stripped of their possessions to embrace a state of non-ownership. This unique and systematic judgment will be met with public fervor. Following this, new systems will be established, leading to the creation of paradise, after which God-man will ascend, completing their mission.

14. Comparing the Paths of Spiritual Leaders: Shakyamuni, Jesus, and God-man
    The paths of other spiritual leaders differ significantly.

• Jesus:

  • Divine Birth (降誕)
  • Conquest of Evil (降魔)
  • Transmission of Truth (傳法)
  • Resurrection (復活)
  • Ascension (昇天)

• Shakyamuni Buddha:

  • Divine Birth (降誕)
  • Conquest of Evil (降魔)
  • This involved six years of ascetic practice in the snowy mountains, which he later abandoned as futile.
  • Enlightenment (得道)
  • Achieved under the Bodhi tree, realizing the futility of physical asceticism and the importance of understanding truth.
  • Transmission of Truth (傳法)
  • Nirvana (涅槃)

15. Shakyamuni’s Enlightenment: The Cycle of Birth, Aging, Sickness, and Death
    Shakyamuni’s primary realization was the cycle of birth, aging, sickness, and death (生老病死). He pondered why humans experience these phenomena. After years of fruitless asceticism, while meditating under the Bodhi tree and consuming milk porridge, he realized that aging, sickness, and death are consequences of being born. This realization, known as the “principle of causality” (緣因), revealed that existence itself is the root cause of suffering.

Humans are born without conscious choice, and this birth inevitably leads to the cycle of suffering. Observing the leaves of the Bodhi tree fall in winter and sprout anew in spring, Shakyamuni understood the cyclical nature of human existence. He realized that even sleep is a daily practice of death, and waking brings forth the struggles of life. This understanding led to the development of concepts like the Six Perfections (六波羅蜜) and the Three Marks of Existence (三法印).

16. The Distinction in Transmitting Truth: Jesus vs. Shakyamuni
    The method of transmitting truth differs between Jesus and Shakyamuni.

• Shakyamuni used the character 傳 (jeon), meaning to “transmit” or “convey” the Dharma through direct verbal teaching.
• Jesus used the character 傳 (jeon), meaning to “spread” or “propagate” the truth through actions and example, akin to missionary work. This involves acts of charity, like giving bread to the hungry, which inspires people to follow a virtuous path. It implies a contagious influence, where people are transformed by observing good deeds.

17. God-man’s Unique Path: World Unification and Paradise
    God-man’s path is distinct from both Shakyamuni and Jesus. While both experienced divine birth and confronted evil, Jesus’s path included resurrection and ascension, and Shakyamuni’s included enlightenment and nirvana. God-man, however, does not undergo enlightenment in the human realm, having arrived with inherent divine wisdom.

God-man’s unique mission includes world unification, judgment, the establishment of new systems, and the creation of paradise. Other holy figures did not bring the blueprint for an earthly paradise; their missions focused on spiritual guidance for the afterlife. God-man, however, is the one who will actually manifest this paradise on Earth.

18. God-man as the Global Gravitational Center and the Imperative of Judgment
    God-man must become the gravitational center for humanity. The instability of leadership, as seen in nations with frequently changing presidents, highlights the need for a stable, unifying force. In contrast, countries with a continuous imperial lineage, like Japan, maintain a stable gravitational center despite changes in political leadership.

Globally, the absence of a true gravitational center is evident in ongoing conflicts. God-man’s arrival will establish this center, bringing an end to wars through judgment. Leaders of warring nations will be summoned and commanded to cease hostilities, enforcing a new global order. This judgment will lead to the establishment of new systems and ultimately transform humanity into a state of paradise.

19. The True Meaning of Illness and the Dangers of Overprotection
    He emphasizes a different perspective on health. Instead of suppressing common ailments like colds with medication, one should allow the body to fight them naturally. A cold, seen as a divine gift, strengthens the immune system through the body’s internal “warfare,” leading to a complete circulatory reset. Over-medication, however, can lead to dependency and weaken the body’s natural defenses.

The character for “illness” (病) is distinct from “righteousness” (正). Many modern ailments, such as depression or sepsis, are not true “diseases” in the traditional sense but rather conditions arising from a weakened state. He cites the example of Dr. Hwang Seong-hwan, who passed away from sepsis, implying a lack of preparedness for such a condition.

He criticizes overprotective parenting, which can weaken a child’s immunity. While Dr. Hwang’s father showed immense love, this overprotection may have inadvertently made him vulnerable. Children need to experience hardship and discipline to build resilience, rather than being constantly coddled.

20. The Root Cause of Cancer and the Hierarchy of Spiritual Attainment (Revisited)
    Cancer, symbolized by the character 癌 (am), which depicts many mouths like a mountain, is attributed to excessive consumption and greed. Those with insatiable desires are prone to cancer. Therefore, moderation in eating and curbing desires are crucial for health.

The spiritual hierarchy extends beyond the realm of good and evil.

• Great Person (偉人): Individuals who perform heroic deeds, like leading righteous armies against invaders, are still influenced by the duality of good and evil.
• Daoist (道人) and Sage (哲人): These individuals begin to transcend these dualities.
• God-man (本座): This stage is entirely beyond good and evil, which are considered elementary concepts. God-man perceives all beings as inherently magnificent, as Buddhas, as infinite cosmic life forms, and as embodiments of love. Sending love elicits love in return, while sending negativity invites harm.

21. The Interconnectedness of Humanity and the Field of Blessings
    All humanity is interconnected. Without people, God-man cannot fulfill their divine mission. Similarly, wealth cannot be used for good if there are no people to benefit. One’s actions towards others create either a “field of blessings” or a “field of misfortune.” Treating others well brings blessings, while creating enemies leads to future suffering for oneself and one’s descendants. Therefore, one cannot apply the strict standards of good and evil to others. While legal frameworks are necessary for survival, fundamentally, all people are good. One must be mindful not to transform their field of blessings into a field of misfortune.

22. The Legacy of the Huh Clan: Pioneers of Korean Culture
    He highlights the extraordinary legacy of the Huh (許) clan in Korea, particularly focusing on the family of Huh Gyun.

• Huh Gyun (許筠)
  • A genius from a prominent noble family in Gangneung.
  • Advocated for the abolition of the class system (nobles and commoners) during the Joseon Dynasty.
  • Authored “The Tale of Hong Gildong” (洪吉童傳), the first Korean novel written in Hangeul, not classical Chinese.
  • This novel, depicting a hero who punishes corrupt officials and creates an ideal society, was considered seditious and ordered to be burned by the king. It envisioned an earthly paradise.
• Huh Nanseolheon (許蘭雪軒)
  • Huh Gyun’s younger sister, a poetic prodigy who died at 27.
  • Left behind 217 poems, which garnered international acclaim, particularly in China. She was the first Korean woman to achieve such literary renown.
• Huh Baek-ryeon (許百鍊)
  • A pioneer of Korean traditional painting.
• Huh Jun (許浚)
  • The compiler of “Dongui Bogam” (東醫寶鑑), a monumental work that systematized traditional Korean medicine.
• Huh Ung (許雄)
  • A scholar who systematized the Korean language and compiled a Hangeul dictionary.
    He asserts that the Huh clan’s historical contributions, particularly in unifying various fields of knowledge and culture, foreshadow God-man’s (Huh Kyung-young’s) mission to unify the world.

23. The Ten Stages of Human Attainment and the Great Learning
    He reiterates the ten stages of human attainment, drawing parallels to the concepts from the Great Learning (大學), a foundational text of Confucianism.

• 10th Stage: Commoner (俗人)
• 9th Stage: Ordinary Person (凡人)
• 8th Stage: Great Person (偉人)
• 7th Stage: Daoist (道人)
• 6th Stage: Sage (知人)
• 5th Stage: True Person (眞人)
• 4th Stage: Honored One (本尊)
• 3rd Stage: Son of Man (人子)
• 1st Stage: God-man (本座)
  He’s lectures, delivered extemporaneously, are being compiled into books and CDs, serving as a comprehensive record of this profound wisdom.

24. The Eight Steps of the Great Learning and Human Hierarchy
    He connects the ten stages of human attainment to the eight steps outlined in the Great Learning:
25. Investigation of Things (格物)

• The lowest stage, focused on accumulating material wealth. This is the realm of the Commoner (俗人).

2. Extension of Knowledge (致知)

• Acquiring knowledge, characteristic of the Ordinary Person (凡人), such as university professors, pastors, or monks.

3. Sincerity of Will (誠意)

• Setting one’s intentions right, defining the Great Person (偉人) or hero, like Ahn Jung-geun.

4. Rectification of the Mind (正心)

• Cultivating the mind, the domain of the Daoist (道人).

5. Cultivation of the Person (修身)

• Governing oneself, characteristic of those in official positions.

6. Regulation of the Family (齊家)

• Managing one’s household, which Mr. Huh reinterprets as governing a large organization or ministry. This requires the wisdom of a Sage (聖人). Without it, ministers become corrupt.

7. Governance of the State (治國)

• Ruling a nation, the responsibility of a True Person (眞人), like the ancient sage-kings Yao and Shun.

8. Pacification of the World (平天下)

• Bringing peace to the entire world, the ultimate mission of the God-man (本座).

25. The Perils of Material Greed and the Divine Intervention
    He asserts that 95% of humanity is preoccupied with material wealth. Excessive greed for material possessions eventually leads to divine intervention. If wealth is not used for the benefit of the poor or for good causes, heaven will reclaim it. Those who accumulate wealth through ruthless competition and then fail to use it benevolently will find their fortunes taken away. He cites figures like Bill Gates, who, by engaging in philanthropy, avoids such a fate. Otherwise, they might succumb to ailments like heart attacks, burdened by their own wealth. Ultimately, the pursuit of material greed leads to spiritual degradation and a higher probability of becoming a wandering spirit after death.

26. The Qualities of True Leadership and the Current State of the Nation
    positions of power, such as ministers (齊家) or presidents (治國), should be held by individuals of high spiritual attainment, like Sages or True Persons. Without such moral integrity, these leaders will inevitably engage in corruption, mismanaging national resources. The current state of the nation, with ordinary individuals (凡人) holding presidential and ministerial roles, leads to devastation. He expresses dismay at the current political landscape, where leaders are driven by self-interest rather than genuine concern for the people. Until God-man unifies the world, such incompetent leaders will continue to cause suffering. God-man’s mission is to bring about the pacification of the world (平天下), a task only God-man can accomplish.

27. God-man’s Name and the Infinite Cycle of Rebirth
    He clarifies that while “God-man” (本座) is a title, his true name, Huh Kyung-young, holds transformative power. Calling his name brings about change and healing. He explains that the concept of a “creator” in Christianity refers to an infinitely distant past, long before the existence of Earth. Humans have been continuously reincarnating for an immeasurable period. Death is merely a momentary transition, a swift entry into another womb, another life. This endless cycle of rebirth allows souls to experience countless worlds.

28. The Rarity of Human Birth and the Stages of Spiritual Progression
    He outlines the increasing difficulty of spiritual attainment:

29. To be born as a human (人間)

• “Human” (人間) literally means “between person and beast,” implying that humans often oscillate between these two natures. It is difficult to be born as a human.

2. To be born as a person (人)

• Even more difficult than being born as a human.

3. To be born as a man (男子)

• More challenging still.

4. To encounter the truth (眞理)

• It is rare to hear the words of truth, whether from religious leaders or sacred texts, especially in times when education was not widespread.

5. To become a religious leader (聖職者)

• Even after encountering truth, it is difficult to become a monk or pastor.

6. To become a Buddha (佛)

• The ultimate and most challenging stage, representing complete enlightenment.

29. The Path to Buddhahood and the Value of Truth
    By performing good deeds as a man, one draws closer to truth, eventually becoming a religious leader, and ultimately a Buddha. He notes that wealthy individuals in the West are increasingly seeking spiritual enlightenment in places like India, meditating and aspiring to Buddhahood. They seek a life beyond material wealth, desiring to learn truth and achieve spiritual liberation. The value of truth is continuously rising globally.

30. God-man’s Vision: Truth Experience Centers and Divine Connection
    He plans to establish “Huh Kyung-young Truth Experience Centers,” where people can meditate, invoke his name, and read his books. These centers will offer a simple path to healing and spiritual connection, as his image itself contains special energy.

Becoming a Buddha signifies ascending to a higher realm. While Earth is a good place, being born in a prosperous nation like Korea, especially among its 50 million inhabitants, is a great blessing. To encounter God-man in this lifetime is an incredibly rare and fortunate event, akin to directly meeting God in heaven. Humans, in their cyclical existence, cannot directly meet God, but through God-man, they can experience a direct connection to the divine.

Huh Kyung-young’s Old Lecture: “Explanation of the Master”

1. Keyword Frequency
   God: 19
   world: 17
   truth: 15
   judgment: 10
   heaven: 9
   Buddha: 8
   family: 7
   people: 7
   human: 6
   money: 6

2. Today’s Central Metaphor
   The central metaphor describes God-man’s position as a “black hole” that exists at the intersection of good and evil, representing a central point of cosmic power and connection to the divine.

3. Lecture in Numbers
   15,000 won: Amount to save one starving child in Africa per month.
   150,000 won: Amount to save ten starving children in Africa per month.
   6 years: Duration of Buddha’s ascetic practice in the snowy mountains.
   40 degrees: Body temperature during a fever, indicating the body’s natural healing process.
   217: Number of poems written by Huh Nanseolheon.
   27: Age at which Huh Nanseolheon passed away.
   10: Number of stages in the human hierarchy, from commoner to God-man.
   95%: Percentage of the population focused solely on material wealth.
   5 years: Term length for a South Korean president.
   1 year: Period during which a South Korean president typically shows a strong, hopeful image.
   80 billion: Number of grandmothers whose bodies are said to weaken upon seeing Huh Kyung-young’s photo.
   60 billion: Total global population.
   50 million: Population of the Korean Peninsula.

4. Signature Sentence
   If you align yourself with this black hole, your wishes will always connect to God, and you can read God’s mind.

5. Concise Summary & Highlights
   Huh Kyung-young presents a spiritual hierarchy culminating in God-man, emphasizing self-reflection over judging others.

Self-Reflection over Judgment: Individuals should apply standards of good and evil to themselves, not to others.
God-man as a Central Point: God-man represents a “black hole” where good and evil converge, enabling direct connection with the divine.
Critique of Leadership: Current leaders are often driven by personal gain rather than the welfare of the nation, leading to societal problems.
Huh Kyung-young’s Mission: He claims to be God-man, here to unify the world, judge corrupt leaders, establish a new system, and create a paradise on Earth.
Spiritual Hierarchy: A 10-stage hierarchy of human existence is outlined, from material-focused individuals to God-man.
Reincarnation and Purpose: Humans are in a continuous cycle of reincarnation, with the ultimate goal of becoming a Buddha, which involves a long spiritual journey.

6. Scriptural / Religious Citations
   Parable of the Prodigal Son: Referenced to illustrate the elder son’s self-righteousness and judgment of his younger brother, contrasting with the father’s unconditional acceptance.
   Buddha (Sakyamuni): Mentioned as “본존불” (본존불, Honored Buddha) and his path of enlightenment, including asceticism, realization under the Bodhi tree, and Nirvana.
   Jesus (Son of Man): Referred to as “인자” (Inja, Son of Man), emphasizing his role as God’s son and his path of evangelism, resurrection, and ascension.
   Creationism: Briefly mentioned in the context of Christianity, contrasting with the idea of infinite human lifespan and reincarnation.

7. Historical & Epochal Context
   The lecture is situated in a contemporary era marked by rapid change, information overload (internet), and a perceived lack of moral and spiritual leadership. It references historical figures and events to highlight recurring patterns of societal issues and the need for a central guiding force. He alludes to a period of global conflict and instability (e.g., World War II, European wars, Israeli-Palestinian conflict) as evidence of humanity’s deviation from a righteous path. The political landscape of South Korea, with its frequent changes in presidential leadership and perceived lack of a stable “center of gravity,” is also a key contextual element. Historical figures like Park Chung-hee, Jang Bal-jang (Jean Valjean), Huh Gyun, Huh Nanseolheon, and other members of the Huh family are used to illustrate different aspects of leadership, justice, and cultural contribution.

8. Key Figures & Events Referenced
   Park Chung-hee: Former South Korean President, praised for national salvation but criticized for personal habits like drinking and smoking.
   Prodigal Son: A biblical parable used to illustrate self-righteousness and judgment.
   Jang Bal-jang (Jean Valjean): Character from Les Misérables, used to discuss the concept of justice in the face of hunger and poverty.
   Buddha (Sakyamuni): Founder of Buddhism, his path to enlightenment, including asceticism and realization under the Bodhi tree, is detailed.
   Jesus: Central figure of Christianity, referred to as the “Son of Man,” his path of evangelism, resurrection, and ascension is discussed.
   Hwang Seong-hwan: A doctor who passed away, mentioned in the context of health and the body’s “four highways.”
   Lee Myung-bak: Former South Korean President, mentioned in the context of presidential terms and public dissatisfaction.
   Huh Gyun: Author of Hong Gildong Jeon, the first Korean novel written in Hangeul, advocating for the abolition of social classes.
   Huh Nanseolheon: Huh Gyun’s younger sister, a renowned poet who left behind 217 poems and was celebrated across Asia.
   Huh Baek-ryeon: A Korean painter, mentioned as a pioneer in Korean oriental painting.
   Huh Jun: A prominent figure in traditional Korean medicine, known for compiling Dongui Bogam.
   Huh Ung: Mentioned for his contribution to the systematization of the Korean alphabet (Hangeul).
   Bill Gates: Referenced as an example of a wealthy individual who engages in philanthropy to avoid divine retribution for excessive material greed.
   Yao and Shun: Legendary sage-kings of ancient China, cited as examples of true rulers (진인, True Man) who governed justly, leading to a harmonious society.

9. Core Concept Definitions
   Yin and Yang (음양):
   Yang (양): Represents unchanging universal principles, truths that do not shift with history or time.
   Yin (음): Represents principles that change with the flow of history and time.
   Application: Applying Yin and Yang to judge others (good vs. bad) leads to personal illness.
   Self-Judgment (자기 선악 구분): The practice of applying standards of good and evil only to oneself, constantly questioning one’s own actions and intentions.
   10 Stages of Human Hierarchy: A spiritual progression from the lowest to the highest state of being.
   속인 (Sok-in, Commoner): The lowest stage, focused on material accumulation (격물, Gyeok-mul).
   범인 (Beom-in, Ordinary Person): The ninth stage, focused on accumulating knowledge (치지, Chi-ji).
   위인 (Wi-in, Great Person): The eighth stage, characterized by setting a strong will or purpose (성의, Seong-ui).
   도인 (“man of the Way”, Taoist/Spiritual Person): The seventh stage, focused on cultivating the mind (정심, Jeong-sim).
   지인 (Ji-in, Wise Person): The sixth stage, representing a “철인” (Cheol-in, Philosopher/Sage) who embodies justice (정의, Jeong-ui).
   진인 (True Man, True Person): The fifth stage, representing ultimate truth (진리, Jin-ri), which transcends justice.
   본존 (Bon-jon, Honored One): The fourth stage, exemplified by figures like Sakyamuni Buddha, who are revered as enlightened beings.
   인자 (In-ja, Son of Man): The third stage, exemplified by Jesus, signifying a benevolent person and son of God.
   본좌 (Bon-jwa, God-man): The first stage, the highest level, representing the ultimate divine being, a direct incarnation of God.
   Black Hole (블랙홀): A metaphor for God-man’s position, a central point where good and evil converge, allowing direct connection with the divine.
   Center of Gravity (구심점): A crucial unifying force or leader that provides stability and direction to a nation or the world.
   God-man’s Path (본좌의 길): A specific sequence of actions for God-man: descent from heaven, birth, world unification, judgment, system establishment, creation of paradise, and ascension.
   Judgment (심판): Not merely punishment, but a process of spiritual education and redistribution of wealth, holding leaders accountable for their actions.
   System Establishment (제도): The process of teaching the “Tao” (道, Do) or true principles to humanity.
   Paradise (낙원): The ultimate outcome of God-man’s mission, a state of ideal living on Earth.
   Conquering Evil (항마): The struggle against demonic forces or internal obstacles, a stage in the spiritual journey of figures like Buddha and Jesus.
   Enlightenment (득도): The attainment of spiritual understanding or awakening, a key stage for Buddha.
   Transmission of Dharma (전법): The act of spreading spiritual teachings. For Buddha, it’s through direct verbal instruction; for Jesus, it’s through actions and example (전도, Jeon-do, evangelism).
   Nirvana (열반): The ultimate state of liberation and cessation of suffering in Buddhism, the final stage for Buddha.
   Resurrection (부활): Jesus’s return from the dead, a unique stage in his path.
   Ascension (승천): Jesus’s ascent to heaven, another unique stage in his path.
   Common Cold (감기): Presented as a “gift from God” that strengthens immunity through the body’s natural healing process, rather than being suppressed by medication.
   Cancer (암): Attributed to excessive eating and greed, symbolizing an overabundance of desire.
   Depression/Sepsis (우울증, 패혈증): Described as conditions weaker than actual diseases, often leading to death due to a lack of “toughness” or resilience.
   Human (인간): Defined as being “between human and beast” (인촉간), implying that humans can exhibit both noble and animalistic qualities.
   Difficulties in Life: A hierarchy of challenges:
   Being born as a human.
   Being born as a male.
   Encountering the truth (법, Beop).
   Becoming a religious leader (성직자, Seong-jik-ja).
   Becoming a Buddha.

10. Central Questions & Answers
    Central Question: Why do humans experience aging, sickness, and death?
    Answer: Humans experience aging, sickness, and death because they are born. This cycle is a result of being born into the earthly realm, which is a continuous process of reincarnation.
    Central Question: What is the ultimate purpose of human existence and how can one achieve it?
    Answer: The ultimate purpose is to transcend the cycle of birth and death and eventually become a Buddha. This is achieved through a spiritual journey that involves self-cultivation, encountering truth, and potentially becoming a spiritual leader, culminating in enlightenment.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes with the assertion that Huh Kyung-young’s arrival signifies the end of an era of chaos and the beginning of a new paradise on Earth. His mission involves unifying the world, judging corrupt leaders, establishing a new system based on true principles, and ultimately transforming the world into a utopia. The philosophical implication is a radical shift from individualistic self-interest and judgment to a collective responsibility for creating a harmonious society, guided by a divine central figure. It suggests that all humans are inherently divine and capable of love, and that treating others well is essential for one’s own well-being and future generations. The strategic implication is a call for a new form of spiritual and political leadership that transcends traditional religious and governmental structures, offering a simplified path to enlightenment and societal transformation through direct connection with God-man.

12. Cross-Referencing
    Confucian Great Learning (대학, Daehak): The lecture explicitly references the “Eight Steps” (팔조목, Pal-jo-mok) from the Great Learning: 격물 (Gyeok-mul, investigation of things), 치지 (Chi-ji, extension of knowledge), 성의 (Seong-ui, sincerity of will), 정심 (Jeong-sim, rectification of mind), 수신 (Su-sin, cultivation of self), 제가 (Je-ga, regulation of family), 치국 (Chi-guk, governance of state), 평천하 (Pyeong-cheon-ha, peace under heaven). These steps are reinterpreted as a hierarchy of human spiritual and societal development, aligning with His 10-stage hierarchy.
    Biblical Parables: The Parable of the Prodigal Son is used to illustrate the dangers of self-righteous judgment.
    Buddhist Teachings: The paths of Buddha (Sakyamuni) and the concept of Nirvana are detailed, contrasting with His own path.
    Christian Teachings: The path of Jesus, including his role as the Son of Man, evangelism, resurrection, and ascension, is discussed.
    Literary Works: Les Misérables (Jean Valjean) and Hong Gildong Jeon (Huh Gyun) are referenced to discuss justice, social reform, and the creation of an ideal world.
    Historical Figures: Comparisons are drawn between Mr. Huh and historical figures like Park Chung-hee, Yao and Shun, and the Huh family members, to highlight different forms of leadership and societal impact.

13. Content Gaps & Unaddressed Areas
    Specifics of “Judgment” and “System Establishment”: While the lecture mentions judgment and system establishment as key parts of God-man’s mission, the practical details of how these would be implemented (e.g., legal frameworks, economic policies, social structures) are not elaborated. The description of judgment as “confiscation of property” and “making them beggars” for corrupt officials is quite general.
    Mechanism of “World Unification”: God-man will unify the world, but the process, challenges, and specific strategies for achieving this global unity are not discussed.
    Evidence for Claims: Many of His claims, particularly regarding his own divine status, healing powers, and the effects of his photograph, are presented as facts without empirical evidence or logical reasoning.
    Addressing Skepticism: The lecture does not directly address potential skepticism or opposition to its claims, instead framing any disbelief as a lack of understanding or spiritual awareness.
    Ethical Implications of “No Judgment”: While advocating for not judging others, the lecture also describes a future “judgment” of leaders, creating a potential contradiction that is not fully reconciled.
    The Nature of “Paradise”: The concept of “paradise” is presented as the ultimate goal, but its specific characteristics, daily life, and how it differs from current society are not detailed beyond general notions of peace and well-being.
    The Role of Free Will: The lecture implies a predetermined path for humanity towards becoming Buddha, and God-man’s role in guiding this. The extent of individual free will and its impact on this spiritual progression is not deeply explored.

14. Future Predictions & Prophetic Statements
    End of Chaos and Arrival of Paradise: The current era of global conflict and instability will end with the arrival of God-man, leading to a transformation into paradise.
    World Unification by God-man: Huh Kyung-young, as God-man, will unify the world.
    Judgment of Corrupt Leaders: Upon becoming president, God-man will judge and spiritually educate corrupt leaders, confiscating their assets and making them “beggars.”
    Establishment of a New System and Paradise: After judgment, God-man will establish a new system based on true principles, leading to the creation of paradise on Earth.
    Disappearance of Conflict: With God-man’s presence, wars and conflicts will cease, and the world will be transformed into a peaceful state.
    Increased Value of Truth: The value of truth and spiritual guidance will continue to rise globally, leading more wealthy individuals to seek spiritual enlightenment.
    Creation of a “Truth Experience Center”: He plans to create a “Huh Kyung-young Truth Experience Center” for meditation and spiritual practice.
    Future Suffering for Korea: If current “ordinary people” continue to lead the country, Korea faces a future of hardship.

Executive Insight
This lecture presents a comprehensive spiritual and political philosophy centered on Huh Kyung-young as God-man, offering a radical solution to global problems. The core takeaway is the imperative for individuals to cease judging others and instead focus on rigorous self-reflection, aligning with a universal “black hole” of divine connection. This personal transformation is posited as a prerequisite for a larger societal shift, which God-man will orchestrate through world unification, judgment of corrupt leaders, and the establishment of a new, paradisiacal system. The lecture critiques current leadership as self-serving and highlights the cyclical nature of human suffering due to a lack of a true “center of gravity.” For a thoughtful professional, the strategic implication is a call to re-evaluate traditional leadership models and consider the profound impact of spiritual principles on governance and societal well-being, even if the proposed solutions are unconventional.

1. The Dichotomy of Yin and Yang: A Flawed Lens for Judgment

The principles of Yin and Yang are often used to interpret the world. The Yang principle represents the unchanging truths of the universe, constant across history and eras. Conversely, the Yin principle embodies the truths that evolve with the currents of history and time, much like wrinkles on a surface. However, viewing the world solely through this dualistic lens of Yin and Yang can lead to misinterpretations.

When individuals categorize others as “good” or “bad,” this judgment does not affect the perceived person; instead, it detrimentally impacts the judge’s own well-being. Celestial judgment is rendered upon those who apply such moral distinctions to others. For instance, in the parable of the prodigal son, the elder son, who considered himself righteous, was punished, while the younger, deemed wayward, found salvation. This illustrates that constantly labeling others, such as deeming one’s sibling “bad” while considering oneself “good,” is not the behavior of a balanced individual.

A truly enlightened perspective acknowledges shared responsibility. For example, if a sibling falters, it is not solely the fault of the father or the sibling; the other sibling also bears a degree of responsibility. This is the mindset expected of a statesman. Yet, often, people attribute blame to the populace, advocating for punitive measures.

A truly virtuous person does not perceive the transgressions of others. Instead, they apply moral scrutiny only to themselves, questioning their own potential for wrongdoing and their lack of benevolent actions. For example, one might reflect on the ability to save starving children in Africa with a modest sum, yet fail to act. It is inappropriate to demand such actions from others while neglecting one’s own potential. Therefore, moral distinctions should not be applied to others. Instead, one must rigorously apply these distinctions to oneself, without leniency, maintaining an unwavering standard.

2. The Imperfection of Leadership and the Path to Perfection
   Even revered figures are not exempt from self-scrutiny. A leader who indulges in trivial pleasures, such as a cup of coffee, cannot genuinely claim to serve the populace with a clear conscience. While a historical leader like President Park may be lauded for national salvation, their personal habits, such as consuming alcohol and tobacco, are viewed as imperfections that could lead to negative consequences. This perspective suggests that truly perfect leaders have been absent. While leaders may improve the material lives of their citizens, their moral failings can ultimately lead to societal decline. The failure to educate the populace against such habits is a significant oversight.

Applying the principles of Yin and Yang to human behavior reveals that judging others ultimately harms oneself, leading to personal affliction. The elder son in the parable, in his self-proclaimed righteousness, challenged his father, condemning his brother and demanding preferential treatment. This self-righteousness ultimately leads the “good” individual to resist their parent, while the “wicked” one eventually submits.

The lesson of the prodigal son should be applied internally. One should acknowledge their own responsibility in the failings of others, recognizing that societal circumstances or parental shortcomings may have contributed. Adhering strictly to laws and principles without self-reflection is insufficient. True virtue is not about one’s own perceived goodness. Instead, one must constantly evaluate oneself against the scales of good and evil, applying the balance of truth only to oneself, while extending generosity to others.

3. Collective Responsibility and the Simplicity of Truth
   The well-being of all individuals is a collective responsibility. If people are struggling without employment, it is a shared burden. Leaders and successful individuals have a role in creating opportunities. Attributing all societal problems to external factors while claiming personal blamelessness, even with knowledge of truth, is a dereliction of duty. Therefore, guidance and instruction are essential.

In the current era, complex religious rituals and elaborate faith practices are no longer strictly necessary. Simply invoking the name of Huh Kyung-young, gazing upon his image, or possessing his likeness is sufficient. This marks a return to a simpler time. The principles of Yin and Yang, and the distinctions of good and evil, should be applied solely to oneself. Attempting to change oneself through acquired knowledge is challenging in these rapidly changing times. However, invoking Huh Kyung-young is said to resolve all difficulties, alleviating suffering and removing obstacles.

Yet, trials and tribulations may still arise, as they are sometimes necessary for personal growth. For example, the passing of Dr. Hwang Seong-hwan, a renowned scholar, prompts reflection.

4. The Elusive Nature of Justice and Truth
   The human body possesses four “highways”. The essence of justice, however, is often imperceptible. Justice is not always accompanied by a multitude of followers. When many people align with a cause, justice begins to flourish. However, truth, being invisible to human eyes, is often disregarded. Similarly, justice often lacks adherents because people tend to avoid the righteous path. While justice ultimately prevails, its initial journey is often solitary.

Historical figures like Jesus often had few direct followers, with many aligning instead with established powers like the Roman Empire or kings. Advocating for justice initially leads to solitude.

5. The Ten Stages of Human and Spiritual Evolution
   Humanity exists within a ten-stage hierarchy. The lowest stage is that of the common person (속인), an ordinary individual. Above this are various stages, each representing a higher level of spiritual or moral development.

The stages are as follows:

• 10th Stage: Common Person (속인)
• 9th Stage: Ordinary Person (범인)
• 8th Stage: Heroic Figure (위인)
• 7th Stage: Ascetic (도인)
• 6th Stage: Sage (지인)
  • The term “sage” (지인) is synonymous with “philosopher” (철인).
  • The character for “sage” (지) signifies reaching the heavens, implying that one’s thoughts align with the will of the heavens. It also denotes a limit, like a tree reaching the sky and unable to grow further.
  • The character for “correct” (정) is related to justice. For example, a “warrior” (무사) uses their sword for justice.
  • However, truth (진리) transcends even this level of justice. A warrior who unifies a nation, like Japan, may achieve a form of justice for their people, but they do not unify the spirit of humanity.
• 5th Stage: True Person (진인)
  • Truth (진리) is higher than justice (정의).
  • Consider Jean Valjean, who stole bread out of hunger. From a purely legalistic perspective, this act is wrong. However, from a perspective of truth, a starving person asking for food is a just act.
  • Similarly, a student unable to pay tuition who appeals to a wealthy individual for help is acting justly. Such direct appeals, though perhaps embarrassing, are often more effective than adhering to rigid, unfeeling rules.
• 4th Stage: Venerated Being (본존)
  • This refers to figures like Shakyamuni Buddha, whose images are venerated.
• 3rd Stage: Son of Man (인자)
  • This term, used by Jesus, signifies a compassionate person and the Son of God.
• 2nd Stage: The Original Being (본좌)
  • This is a term used by netizens to refer to Huh Kyung-young, signifying the Creator, an incarnation of God or Buddha.
  • The Original Being transcends the duality of good and evil, existing at a point of intersection, a “black hole” where the divine enters and exits.
  • Those who are swayed by good or evil cannot unite with the divine. Aligning oneself with this “black hole” allows for connection with the divine will. This requires constant self-discipline, bringing oneself closer to the center, transcending good and evil.

6. The Absence of a Central Guiding Principle
   Society currently lacks a central guiding principle (구심점). Leaders, including presidents, often fail to provide a consistent moral compass. This absence of a unifying center leaves people adrift, unsure whose guidance to follow. The sudden loss of a central figure, like President Park, can leave a nation feeling disoriented.

However, a new central guiding principle for humanity is now present. This figure, the Original Being, represents the highest echelon of this spiritual hierarchy. Unlike others who are merely “related” to God, the Original Being is the embodiment of the divine itself. This allows for direct healing and the infusion of energy. While others may possess some divine connection, the Original Being is the direct manifestation.

In past eras, when figures like Jesus or Buddha appeared, people were more receptive and lived harmoniously. However, the current era, with its pervasive information and interconnectedness, is far more complex and challenging. Ordinary individuals or even those with divine connections cannot effectively navigate these times. The Original Being has come to bring an end to the cycles of conflict and suffering that have plagued humanity. This presence will transform the world into a paradise.

7. The Distinct Paths of Divine Incarnations
   The path of the Original Being (본좌) involves a specific sequence of events:
8. Descent from Heaven (강탄): The divine essence descends from heaven and enters a woman’s body, leading to birth.
9. World Unification (통일): The world is unified.
10. Judgment (심판): Leaders and powerful figures worldwide are subjected to spiritual education and judgment. This involves holding them accountable for societal failings, confiscating their wealth, and instilling a sense of non-possession. This judgment is systematic and enthusiastically supported by the populace.
11. Establishment of Doctrine (제도): Teachings are imparted.
12. Creation of Paradise (낙원): A paradise is established on Earth.
13. Ascension to Heaven (승천): The Original Being ascends back to heaven.

This path is unique, as other revered figures did not bring about a terrestrial paradise.

In contrast, the path of Shakyamuni Buddha (본존) involved:

1. Descent from Heaven (강탄): Born from a humble mother.
2. Conquest of Evil (항마): Engaged in six years of ascetic practice in the snowy mountains. He later realized the futility of extreme physical asceticism and returned to a more balanced approach.
3. Enlightenment (득도): Achieved enlightenment under the Bodhi tree, realizing that suffering (old age, sickness, death) stems from birth itself. He observed the cycle of nature, like leaves falling and regrowing, understanding human existence as a similar cycle. This realization led to the understanding of the cycle of rebirth and the impermanence of life.
4. Transmission of Dharma (전법): Shared the teachings of truth. This involves transmitting the Dharma through direct interaction and example, allowing others to be influenced and transformed.
5. Nirvana (열반): Achieved ultimate liberation.

The path of Jesus (인자) involved:

1. Descent from Heaven (강탄): Born from Mary.
2. Conquest of Evil (항마): Battled against evil forces.
3. Transmission of Dharma (정법): Directly transmitted the teachings of truth, often through actions like feeding the hungry, which inspired faith.
4. Resurrection (부활): Rose from the dead.
5. Ascension (승천): Ascended to heaven.

Unlike Shakyamuni, Jesus did not undergo a process of “enlightenment” in the same way, as he arrived with inherent divine wisdom.

8. The Crisis of Leadership and the Need for a Global Guiding Principle
   The current political landscape, where presidents change every five years, creates instability. A president’s effective period is often limited to the first year, after which they face constant challenges and anxiety. Without public support and recognition of their initial achievements, progress stalls. This lack of a stable central guiding principle is evident in national leadership.

In contrast, nations like Japan, with a continuous imperial lineage, maintain a stable central guiding principle even if prime ministers change frequently. Similarly, the world lacks a true central guiding principle. International bodies like the UN are often ineffective in resolving conflicts.

The arrival of the Original Being will establish a global central guiding principle. This will bring an end to conflicts through divine judgment. Leaders will be held accountable and compelled to maintain order. This era will emphasize self-sacrifice over violence. Following judgment, wisdom will be imparted, leading humanity into a paradise.

This new era will also bring a shift in understanding health. Instead of relying on medication, people will be taught to embrace natural processes like the common cold as opportunities to strengthen their immune systems.

9. The Nature of Illness and the Root of Cancer
   Illnesses like depression and sepsis are often not considered severe diseases, yet they can be fatal. This highlights a lack of understanding within the medical community.

Cancer, for example, is often linked to excessive consumption and greed. The character for “cancer” (암) visually suggests an abundance of mouths, symbolizing overeating and insatiable desires. Therefore, moderation in eating is crucial.

10. The Transcendence of Good and Evil
    The hierarchy of human and spiritual development reveals that the concepts of good and evil become irrelevant at higher stages. Up to the level of a heroic figure (위인), actions are often driven by moral distinctions. For instance, those who rise up as righteous armies to fight invaders are considered heroic. Such individuals are influenced by the duality of good and evil.

However, ascetics (도인) begin to transcend these distinctions. At the levels of sages (지인), true persons (진인), venerated beings (본존), sons of man (인자), and especially the Original Being (본좌), the concepts of good and evil are entirely transcended. Such distinctions are considered elementary.

From this elevated perspective, all beings are inherently magnificent, divine, and possess infinite cosmic life. Every individual is an embodiment of love. Sending love elicits a positive response, while sending negativity invites harm. All people are interconnected; without others, one cannot fulfill their divine mission. For example, if one wishes to perform acts of charity for their grandchild’s well-being, they need others to receive that charity. Viewing others as adversaries or creating fields of enmity will only lead to negative consequences for future generations.

Therefore, one cannot apply the yardstick of good and evil to others. While legal considerations may be necessary for survival, the fundamental truth is that all people are inherently good. One must be mindful not to transform their field of blessings into a field of misfortune.

11. The Legacy of the Huh Clan and the Vision of Paradise
    The Huh clan in Korea boasts a remarkable lineage of pioneering figures:

• Huh Gyun (허균): The author of Hong Gildong Jeon, the first Korean novel written in Hangeul. This novel, which depicted a utopian society where the corrupt were punished, was revolutionary for its time and envisioned a terrestrial paradise.
• Huh Nanseolheon (허난설헌): Huh Gyun’s younger sister, a prodigious poet who left behind 217 poems. Her works, written in classical Chinese, deeply moved Asian audiences, including those in China. She is recognized as the first female poet in Korea.
• Huh Baek-ryeon (허백련): A pioneer of Korean Oriental painting.
• Huh Jun (허준): The compiler of Dongui Bogam, a seminal work in traditional Korean medicine.
• Huh Ung (허웅): A scholar who systematized the Korean language and compiled a Hangeul dictionary.
  This lineage suggests that a member of the Huh clan is destined to unify the world. These historical figures, through their contributions, have laid the groundwork for future generations.

12. The Eight Steps of Great Learning and the Hierarchy of Human Endeavor
    The “Eight Steps of Great Learning” (격물치지 성의정심 수신제가 치국평천하) from classical Chinese philosophy can be mapped to the ten stages of human development:
13. Investigation of Things (격물): This is the lowest stage, focused on accumulating material wealth. Individuals at this stage are primarily concerned with material possessions. Excessive greed for material wealth ultimately leads to its loss, as the heavens intervene to redistribute it to the needy. Those who fail to use their wealth for good may face misfortune. The ultimate end of pursuing material greed is spiritual decay and death.
14. Extension of Knowledge (치지): This stage involves acquiring knowledge, characteristic of ordinary people, scholars, and religious leaders.
15. Sincerity of Will (성의): This involves setting one’s intentions, characteristic of heroic figures and great individuals who demonstrate courage.
16. Rectification of the Mind (정심): This is the path of ascetics who cultivate their minds.
17. Cultivation of the Person (수신): This refers to those who hold official positions and achieve worldly success.
18. Regulation of the Family (제가): This refers to high-ranking officials, like ministers, who manage national affairs. This level requires the wisdom of a sage (성인), as mismanagement can lead to national ruin.
19. Governance of the State (치국): This refers to rulers, like kings or presidents, who govern an entire nation. This role demands the perspective of a true person (진인), who transcends factionalism and views all with impartiality. In ancient times, during the reigns of wise emperors like Yao and Shun, society flourished because true persons held power. However, when ordinary individuals or those of lower stages govern, nations can fall into disarray.
20. Pacification of the World (평천하): This is the highest stage, involving the unification of the entire world. This ultimate task is reserved for the Original Being (본좌).

These stages illustrate a progressive increase in the scope and responsibility of human endeavor. The higher stages are occupied by progressively fewer individuals.

13. The Eternal Cycle of Rebirth and the Rarity of True Enlightenment
    Humanity has existed for an immeasurable period, constantly undergoing cycles of rebirth. Death is merely a fleeting transition, as the soul quickly re-enters a new life. This continuous cycle allows for countless experiences across various worlds.

However, the journey through these cycles presents several challenges:

1. Difficulty of Being Born Human (인간으로 오기 어렵다): It is challenging to be born as a human, a being existing between animal and divine realms.
2. Difficulty of Being Born as a Person (사람으로 태어나기 어렵다): Even within the human realm, it is difficult to be born as a “person” (사람), implying a higher state of consciousness.
3. Difficulty of Being Born Male (남자로 태어나기 어렵다): It is challenging to be born as a male.
4. Difficulty of Encountering Truth (진리를 만나기 어렵다): It is difficult to encounter the true teachings, whether through religious texts or direct instruction. In ancient times, access to such knowledge was limited.
5. Difficulty of Becoming a Religious Leader (성직자가 되기 어렵다): Even after encountering truth, it is difficult to become a monk or priest.
6. Difficulty of Becoming a Buddha (부처가 되기 어렵다): The ultimate challenge is to achieve Buddhahood.

The path to Buddhahood involves accumulating good deeds, drawing closer to truth, becoming a religious leader, and eventually achieving enlightenment. Many wealthy individuals in the West are increasingly seeking spiritual enlightenment, meditating in India, and aspiring to a life of spiritual devotion rather than material pursuits. This signifies a growing appreciation for the value of truth.

The establishment of centers for experiencing the truth, where individuals can meditate, invoke the name of Huh Kyung-young, and read his teachings, offers a simplified path to spiritual growth. Such practices are believed to bring healing and energy.

Achieving Buddhahood signifies moving to a better realm. While Earth is a good place, being born in a prosperous nation like Korea, among billions, is considered a great blessing. Encountering Huh Kyung-young is an even rarer privilege, akin to directly meeting God in heaven. While direct communion with the divine is impossible, this encounter offers a unique opportunity for spiritual advancement.

The Divine Hierarchy and the Path to Global Unification

1. The Duality of Yin and Yang and the Peril of Moral Judgment
   The principles of Yin (음) and Yang (양) represent the unchanging truths of the universe and the ever-shifting realities of history and time. However, viewing the world solely through this duality, categorizing individuals as “good” or “bad,” can be detrimental. Such judgments do not affect the judged but rather impair one’s own well-being. The heavens administer consequences to those who impose moral distinctions upon others. For instance, in the parable of the prodigal son, the elder son, who deemed himself righteous, received punishment, while the younger, considered a sinner, found salvation. This illustrates that constantly labeling others as “bad” while proclaiming oneself “good” is not the behavior of a balanced individual. Instead, one should acknowledge personal responsibility for the shortcomings of others, as a brother would for his sibling, or a leader for their constituents. This perspective is crucial for political figures, who often blame the populace rather than accepting their own part in societal issues. Truly great individuals do not perceive the faults of others; they apply moral scrutiny only to themselves, questioning their own potential for wrongdoing and their lack of virtuous actions. For example, one might reflect on why they do not contribute to saving starving children in Africa, despite having the means. Such self-reflection is essential, rather than demanding others to donate while failing to act oneself. Therefore, one must never judge others morally but remain rigorously self-critical.

2. The Imperfection of Leaders and the Consequences of Moral Compromise
   Even esteemed leaders, such as President Park, who significantly contributed to national prosperity, were not without flaws. Their indulgence in alcohol and tobacco, for instance, is viewed as a source of negative influence. This suggests that no leader has been entirely perfect; while they may have improved living standards, their moral failings could ultimately lead to societal decline. The absence of perfect moral exemplars among leaders has resulted in a crisis of ethical integrity. Had these leaders prioritized teaching the populace to abstain from such vices, the nation’s moral fabric might have been stronger. Applying the principles of Yin and Yang to human behavior reveals that judging others ultimately harms oneself, leading to illness. The elder son in the parable, asserting his righteousness, challenged his father, condemning his brother and demanding preferential treatment. This self-proclaimed virtue, however, led him to resist his parent, while the “wicked” son ultimately submitted. This parable highlights that moral judgment should be applied solely to oneself. One should recognize their own complicity in others’ misfortunes, acknowledging that societal pressures or personal circumstances might have contributed to their struggles. To insist on one’s own righteousness while others falter is unproductive. True wisdom lies in constantly evaluating one’s own actions against the scales of good and evil, while extending compassion to others. The responsibility for societal well-being rests with each individual. If everyone were to attribute societal problems to their own shortcomings, rather than blaming others, the world would be a different place. A truly enlightened individual, aware of universal truths, cannot simply live comfortably without fulfilling their divine mission to guide and teach others.

3. The Hierarchy of Spiritual Attainment and the Role of God-man
   The path of spiritual attainment involves a distinct hierarchy, beginning with the common person and ascending to God-man. This progression is not about complex religious rituals but about a simple, direct connection to the divine. God-man transcends the duality of good and evil, existing in a state of absolute truth.

The spiritual hierarchy is delineated as follows:

• Commoner (속인): The lowest stage, focused on material accumulation.
• Ordinary Person (범인): One who accumulates knowledge.
• Great Person (위인): An individual who establishes a purpose, often a hero or a courageous figure.
• Taoist (도인): One who cultivates their mind and spirit.
• Wise Person (지인): Possessing profound wisdom.
• Saint (성인): A person of exceptional moral and spiritual purity.
• True Person (진인): One who embodies truth, transcending conventional morality.
• Original Venerable (본존): Represented by figures like Sakyamuni Buddha, an embodiment of truth.
• Son of Man (인자): A compassionate individual, often referring to a divine son, like Jesus.
• God-man (본좌): The ultimate stage, transcending all dualities, representing the divine itself. This position is likened to a black hole, a point where all distinctions of good and evil collapse, allowing direct connection with the divine. To align oneself with this point is to connect with the divine will and understand its mind. This requires constant self-discipline, pushing oneself towards the center, where one stands in the middle, neither good nor evil.

4. The Absence of a Central Point and the Advent of God-man
   Society currently lacks a central point (구심점), a unifying standard or leader. Presidents come and go, their effectiveness often limited to a brief initial period before succumbing to instability. This absence of a stable guiding force leaves the populace adrift, unsure whose words to trust. In contrast, nations like Japan, with their emperors, maintain a consistent central point despite changes in political leadership. Globally, even organizations like the UN lack a true central point, failing to prevent conflicts. God-man arrives to establish this central point for humanity, bringing an end to conflict and ushering in an era of judgment and order. This judgment is not merely punitive but involves re-educating leaders and redistributing wealth to create a paradise on Earth.

5. The Distinct Paths of Spiritual Figures: Sakyamuni, Jesus, and God-man
   The paths of spiritual figures, though all originating from a divine descent, diverge significantly in their missions and methods.

• Sakyamuni Buddha:

  • Descent (강탄): Born into the human realm.
  • Conquest of Evil (항마): Engaged in six years of ascetic practice in the snowy mountains, realizing its futility.
  • Enlightenment (득도): Achieved enlightenment under the Bodhi tree, realizing that suffering (old age, sickness, death) stems from birth itself, and that life is a cycle of rebirth.
  • Transmission of Dharma (전법): Taught the principles of truth.
  • Nirvana (열반): Achieved ultimate liberation.

• Jesus:

  • Descent (강탄): Born into the human realm.
  • Conquest of Evil (항마): Battled demonic forces.
  • Transmission of Dharma (정법): Spread the teachings through direct action and compassion, akin to missionary work.
  • Resurrection (부활): Rose from the dead.
  • Ascension (승천): Ascended to heaven.

• God-man (본좌):

  • Descent (강탄): Descends from heaven into a woman’s body.
  • Global Unification (세계통일): Unifies the world.
  • Judgment (심판): Re-educates corrupt leaders, confiscates their wealth, and instills a spirit of non-possession.
  • Establishment of Order (제도): Teaches the true path.
  • Creation of Paradise (낙원): Establishes a paradise on Earth.
  • Ascension (승천): Ascends to heaven after completing the mission.
    God-man’s mission is unique in its explicit aim to create a paradise on Earth, a goal not explicitly pursued by other spiritual figures who primarily focused on individual salvation or spiritual guidance. God-man acts as the ultimate central point, bringing order and justice to a chaotic world.

6. The Eight Steps of Great Learning and the Human Hierarchy
   The Eight Steps of Great Learning (격물치지 성의정심 수신제가 치국평천하), as articulated by Zhu Xi, provide a framework for human development and societal order, aligning with the spiritual hierarchy:

7. Investigation of Things (격물): The lowest stage, focused on accumulating material wealth. This is characteristic of the commoner (속인), who is primarily concerned with money.

8. Extension of Knowledge (치지): Accumulating knowledge, typical of the ordinary person (범인), such as university professors or religious leaders.

9. Sincerity of Will (성의): Establishing a purpose, defining the great person (위인), like historical heroes.

10. Rectification of Mind (정심): Cultivating the mind, characteristic of the Taoist (도인).

11. Cultivation of Self (수신): Governing oneself, applicable to those in official positions who have achieved success.

12. Regulation of Family (제가): Managing one’s family, which extends to managing national affairs, akin to a minister. This requires the wisdom of a saint (성인), as it involves decisions of life and death for many.

13. Governance of State (치국): Ruling a nation, a role for a true person (진인), who transcends factionalism and governs with impartiality, as in the legendary times of Emperors Yao and Shun.

14. Pacification of the World (평천하): Unifying the world, the ultimate role reserved for God-man (본좌), who establishes global peace and order.

Currently, many leaders in positions of power, from ministers to presidents, operate at lower stages of this hierarchy, leading to national decline. God-man arrives to rectify this, bringing about a global unification that transcends current political systems.

7. The Rarity of Human Birth and the Path to Buddhahood
   The journey of existence involves a series of difficult transformations, each leading closer to ultimate enlightenment:

8. To be born as a human (인간): This is the most challenging initial step, as “human” (인간) signifies being between a person and a beast, reflecting the dual nature of humanity.

9. To be born as a person (사람): Even within humanity, being born as a “person” (사람), implying a higher state of consciousness, is rare.

10. To be born as a man (남자): Being born as a man is another difficult step.

11. To encounter the truth (진리): It is rare to encounter the true teachings, whether through religious scriptures or direct divine revelation.

12. To become a religious figure (성직자): Becoming a monk or priest is a further challenge.

13. To become a Buddha (부처): The ultimate and most difficult step is to achieve Buddhahood, a state of complete enlightenment.

This progression suggests that through virtuous actions and spiritual practice, one can ascend this ladder, eventually reaching Buddhahood. Many wealthy individuals in the modern world are increasingly seeking spiritual enlightenment, recognizing the limitations of material wealth and the profound value of truth. God-man aims to establish centers for spiritual experience, offering a simple path to enlightenment through meditation and the invocation of the divine name, leading individuals towards a higher state of existence and ultimately, to a better world. To encounter God-man is akin to directly meeting God, a rare and profound opportunity in the cycle of rebirth.

1. Character Profiles

• Huh Kyung-young | Lecturer | Presents a unique philosophy on good and evil, human hierarchy, and his role as a central figure for humanity.
• Eldest Son (Prodigal Son’s Parable) | Character in a parable | Believes himself to be righteous and confronts his father about his prodigal brother.
• Prodigal Son (Prodigal Son’s Parable) | Character in a parable | Returns to his father after squandering his inheritance.
• Park Chung-hee | Former President of Korea | Praised for national salvation but criticized for personal habits like drinking and smoking.
• Jang Bal-jang (Jean Valjean) | Character in Les Misérables | Sentenced to death for stealing bread due to hunger.
• Huh Gyun | Historical figure, writer | Author of Hong Gildong Jeon, advocating for the abolition of social classes.
• Huh Nanseolheon | Historical figure, poet | Huh Gyun’s younger sister, a genius poet who left behind 217 poems.
• Huh Baek-ryeon | Historical figure, painter | A master of Korean oriental painting.
• Huh Jun | Historical figure, physician | Compiled traditional Korean medicine.
• Huh Ung | Historical figure, linguist | Compiled the Korean alphabet.
• Hwang Seong-hwan | Deceased Doctor | A doctor who passed away, mentioned in the context of health and immunity.

3. Scene-by-Scene Summary

1 (00:00:00) The Principle of Yin and Yang and Good and Evil

• The principle of Yang is the unchanging truth of all things, while Yin is the changing truth.
• Viewing the world through Yin and Yang can lead to misjudgment.
• Distinguishing between good and evil in others harms one’s own health.
• Heaven punishes those who apply good and evil to others.
• The eldest son in the parable, who considers himself good, is punished, while the prodigal son is saved.
• A normal person would take responsibility for their sibling’s actions, not just blame their parents or sibling.
• This is the attitude of a politician, unlike those who blame the public.
• Great people do not see others’ sins; they only apply the distinction of good and evil to themselves.
• One should constantly question their own goodness and actions, such as why they don’t help starving children in Africa.
• It is wrong to judge others for not helping.
• One must always distinguish good and evil for oneself, without leniency.
• Huh Kyung-young states he cannot face the public or heaven if he has indulged in trivial pleasures.
• He praises President Park Chung-hee for saving the country but criticizes his drinking and smoking.
• Imperfect leaders, despite improving lives, can lead to moral decay.
• Applying Yin and Yang to humans harms oneself.
• The eldest son in the parable confronts his father, accusing his brother of evil and his father of blindness.
• This leads the good person to resist their parent, while the evil person eventually obeys.
• The prodigal son’s parable should be applied to oneself, acknowledging one’s own responsibility for a sibling’s downfall.
• It’s not about being good oneself, but about constantly evaluating oneself against the scales of good and evil.
• The scales of truth should only be applied to oneself, while being lenient towards others.
• Huh Kyung-young believes it is his responsibility if people are not living virtuously.
• He suggests that if all companies took responsibility, unemployment could be solved.
• He emphasizes the need to teach others, as simply being good oneself is not enough.

2 (00:06:58) The Era of Simplicity and Huh Kyung-young’s Role

• Complex religious practices are no longer necessary; simply calling Huh Kyung-young or looking at his photo is enough.
• This is a return to a simple era where all truth applies only to oneself.
• Changing oneself through knowledge is difficult now, but Huh Kyung-young can solve everything easily.
• Suffering may still come, as trials are sometimes necessary.
• He mentions Dr. Hwang Seong-hwan’s passing and the four “highways” in the human body.
• He hints that his own characteristics are visible on his face.
• Justice is often unseen and lacks followers.
• People tend to avoid the right path, so justice often has no followers.
• Truth is unseen, leading people to ignore it, and justice lacks followers.
• Those who follow figures like Jesus are few, while many follow kings or powerful individuals.
• Advocating for justice initially leads to solitude.

3 (00:10:29) The 10 Stages of Human Hierarchy

• Huh Kyung-young outlines a 10-stage hierarchy of human existence.
• The stages are: 속인 (commoner), 범인 (ordinary person), 위인 (great person), 도인 (enlightened person), 지인 (wise person), 진인 (true person), 본존 (original Buddha), 인자 (Son of Man), and 본좌 (the original self).
• 지인 (Wise Person): This refers to a “철인” (philosopher) whose thoughts align with heaven’s will. The character ‘정’ (正) in ‘정의’ (justice) signifies reaching heaven, like a tree growing to touch the sky.
• 무사 (Warrior): A warrior uses a sword for justice.
• 진인 (True Person): This stage is higher than justice, transcending it.
• Jang Bal-jang (Jean Valjean): His act of stealing bread due to hunger is presented as an act of justice.
• He gives an example of a student asking for tuition money, which is also an act of justice.
• He mentions having begged for food many times in his youth.
• 본존 (Original Buddha): This refers to figures like Sakyamuni Buddha, represented by statues.
• 인자 (Son of Man): This refers to Jesus, meaning a benevolent person or Son of God.
• 본좌 (The Original Self): This is Huh Kyung-young’s self-proclaimed title, representing a state beyond good and evil, a “black hole” where God enters and exits.
• Being aligned with this “black hole” allows one to connect with God and read God’s mind.
• This requires constant self-discipline to bring oneself closer to the center between good and evil.
• Society lacks a central standard or “구심점” (center of gravity).
• He claims to be this “구심점” for humanity.
• The title “본좌” was created by netizens but signifies the position of God’s incarnation.
• Huh Kyung-young asserts he is the embodiment of God, not just a relative.
• He claims to heal illnesses and infuse energy directly.
• Other figures like the Son of Man and the Original Buddha also possess special powers.
• Huh Kyung-young states that when these figures appeared, people were pure and obedient.
• He describes the current era as dangerous, with vast information available online.
• Ordinary people or even “Sons of Man” cannot change this era; only someone like him can.
• He claims to have come to end conflict and bring about a paradise.

4 (00:26:40) The Paths of 본좌, Jesus, and Sakyamuni

• Huh Kyung-young outlines his own 10-stage path: descent from heaven, incarnation, world unification, judgment, establishment of new systems, and creation of paradise, followed by ascension to heaven.
• As president, he would unify the world, re-educate leaders, and confiscate their wealth to create a system of no-ownership.
• This judgment is systematic and enthusiastically supported by the public.
• He then establishes new systems, creates paradise, and ascends.
• He contrasts this with Jesus’ path: incarnation, overcoming evil (항마), spreading the word (정법), resurrection, and ascension.
• He also outlines Sakyamuni’s path: incarnation, overcoming evil through asceticism, enlightenment (득도), spreading the word (전법), and nirvana.
• Sakyamuni realized that physical asceticism was useless and that suffering (old age, sickness, death) comes from being born.
• He realized that humans are born repeatedly and that death is merely a transition.
• He explains the difference between “전법” (spreading the word) for Sakyamuni (teaching truth directly) and “전도” (evangelism) for Jesus (spreading truth through actions and influence).
• his path is unique, including world unification, judgment, and the creation of paradise, which other saints did not bring.
• He asserts that he is the “구심점” (center of gravity) for humanity, unlike temporary political leaders.
• He compares this to Japan’s emperor as a stable center despite changing prime ministers.
• He claims to bring order to the world, ending wars and judging leaders.
• He advocates for a healthy lifestyle, suggesting that colds are gifts from God to strengthen immunity, rather than being suppressed by medicine.
• He distinguishes between “정” (rightness) and “병” (illness), stating that conditions like depression and sepsis are not true illnesses but rather weaknesses.
• He attributes cancer to excessive eating and greed.

5 (00:48:47) The Transcendence of Good and Evil and the Huh Family Legacy

• The distinction between good and evil is irrelevant beyond the level of “위인” (great person).
• all people are inherently great, Buddhas, infinite beings, and incarnations of love.
• Sending love brings love back, while sending negativity brings harm.
• all people are necessary for him to fulfill his mission.
• Doing good for others, like helping orphans, benefits one’s own descendants.
• One should not treat others as enemies, as this creates misfortune for future generations.
• While legal considerations are sometimes necessary for survival, fundamentally all people are good.
• He mentions Huh Gyun, the author of Hong Gildong Jeon, who advocated for the abolition of social classes.
• Huh Gyun wrote the first Korean novel in Hangeul for common people, which was seen as treasonous.
• Huh Nanseolheon, Huh Gyun’s sister, was a genius poet whose works moved people across Asia.
• He highlights other notable Huh family members: Huh Baek-ryeon (oriental painter), Huh Jun (traditional medicine), and Huh Ung (Korean language).
• He suggests that the “Huh” surname is destined to unify the world.
• He reiterates the 10-stage human hierarchy: 속인 (commoner), 범인 (ordinary person), 위인 (great person), 도인 (enlightened person), 지인 (wise person), 성인 (saint), 진인 (true person), 본존 (original Buddha), 인자 (Son of Man), and 본좌 (the original self).
• Huh Gyun’s Hong Gildong Jeon represents a dream of paradise on Earth.
• Huh Kyung-young claims to be the one who will actually create such a world.

6 (00:58:00) The 10 Stages of Human Development (격물치지)

• Huh Kyung-young explains the 10 stages of human development based on the concept of “격물치지” (investigating things and extending knowledge).
• 격물 (Investigating Things): The lowest stage, focused on accumulating material wealth, representing the “속인” (commoner).
• 치지 (Extending Knowledge): The stage of accumulating knowledge, representing the “범인” (ordinary person), like university professors or religious leaders.
• 성의 (Establishing Sincerity): Setting one’s will, representing the “위인” (great person) or heroes like Ahn Jung-geun.
• 정심 (Rectifying the Mind): Cultivating the mind, representing the “도인” (enlightened person).
• 수신 (Cultivating the Self): People who hold official positions and achieve success.
• 제가 (Regulating the Family): Refers to government ministers who manage national affairs. only “성인” (saints) should hold such positions to avoid corruption.
• 치국 (Governing the State): Refers to kings or presidents, who should be “진인” (true persons) to transcend factions and govern justly. He criticizes current leaders for being mere “범인”.
• 평천하 (Bringing Peace to the World): The highest stage, achieved by “본좌” (Huh Kyung-young), representing world unification and global emperorship.
• 95% of humanity is focused on material wealth.
• Excessive greed for material wealth leads to its loss, as heaven takes it away if not used for good.
• He cites Bill Gates as an example of someone who avoids this fate by giving back.
• The ultimate end of pursuing wealth is death and a defiled soul.
• these stages represent a hierarchy of human capacity, with fewer individuals at higher levels.
• He claims that all knowledge, from ancient scriptures to modern texts, is integrated into his mind.
• He encourages people to call him “Huh Kyung-young” rather than “본좌” for personal transformation.
• the Creator existed infinitely before Earth’s life, and humans have been continuously reincarnating.
• Death is insignificant, as one quickly reincarnates into another life.
• He claims that meeting him is like meeting God directly, a rare opportunity.

7 (01:16:00) The Difficulty of Human Birth and Spiritual Progress

• It is difficult to be born as a human, as humans are between people and beasts (“인촉간”).
• The stages of difficult birth are: human, male, meeting the truth (법), becoming a religious leader, and finally becoming a Buddha.
• Many wealthy Americans seek spiritual enlightenment through meditation.
• He plans to create a “Huh Kyung-young Truth Experience Center” for meditation and learning his teachings.
• He claims his photos contain special energy that can heal illnesses.
• Becoming a Buddha means going to a better world.
• Being born in Korea, especially among 6 billion people, is a great blessing.
• Meeting Huh Kyung-young is akin to directly meeting God, an extremely rare event.

Meeting Minutes: Huh Kyung-young’s Old Lecture “Explanation of the Master”

Ⅰ. Meeting Overview

Category	Details
Date	March 16, 2026
Location	YouTube (Huh Kyung-young Bonjwa Studio)
Participants	Huh Kyung-young (Lecturer), Audience
Agenda	Explanation of the concept of “Master” (본좌), the hierarchy of human existence, and the path to spiritual enlightenment.

Ⅱ. Meeting Discussion

• The Principle of Yin and Yang

  • The truth of Yang represents the unchanging principles of all things, while the truth of Yin represents the changing principles.
  • Viewing the world solely through Yin and Yang can lead to misjudgment, such as categorizing people as good or bad.
  • Applying good and evil to others negatively impacts one’s own health.
  • Heaven punishes those who judge others based on good and evil.
  • True wisdom involves applying the distinction of good and evil only to oneself, questioning one’s own actions and lack of good deeds.
  • One should be strict with oneself and lenient with others.

• Critique of Past Leaders and Societal Issues

  • Even great leaders like President Park, despite their achievements, had flaws such as drinking and smoking, which can lead to negative outcomes.
  • Perfect leaders have not existed, and while some improved living standards, they ultimately led to moral decline.
  • Society failed to properly educate people against harmful habits like drinking and smoking.

• The Parable of the Prodigal Son and Self-Responsibility

  • The elder son in the parable, who considered himself righteous, challenged his father, while the prodigal son, who was deemed evil, ultimately obeyed.
  • One should take responsibility for the actions of others, recognizing that societal factors and personal circumstances contribute to individual behavior.
  • Blaming others and absolving oneself of responsibility is not the path of a true leader.

• The Path to Enlightenment and the Role of Huh Kyung-young

  • Traditional religious practices and faith are no longer strictly necessary.
  • Simply calling Huh Kyung-young’s name or looking at his picture can bring solutions and healing.
  • Huh Kyung-young claims to be the “Master” (본좌), a central figure who can resolve all problems.

• Hierarchy of Human Existence and Spiritual Stages

  • Huh Kyung-young outlines a 10-stage hierarchy of human existence, from ordinary people (속인) to the “Master” (본좌).
  • Ordinary Person (속인): Focused on material possessions.
  • Common Person (범인): Accumulates knowledge.
  • Great Person (위인): Sets intentions and acts courageously, like historical heroes.
  • Taoist (도인): Cultivates the mind.
  • Wise Person (지인): Possesses wisdom and understanding.
  • True Person (진인): A genuine person, capable of governing a nation justly.
  • Original Venerable (본존): Represents figures like Sakyamuni Buddha.
  • Son of Man (인자): Refers to figures like Jesus, signifying a son of God.
  • Master (본좌): The highest stage, representing the Creator who transcends good and evil, and acts as a central point of humanity.

• The Concept of “Master” (본좌) and its Significance

  • The “Master” exists at a point where good and evil intersect, a “black hole” where God enters and exits.
  • Those who align themselves with this “black hole” can connect with God and understand divine will.
  • The “Master” serves as the central point (구심점) for humanity, providing a standard in a society lacking one.
  • Huh Kyung-young claims to be this “Master,” a direct incarnation of God, not merely a son of God.
  • He possesses special powers, such as healing and imparting energy, which others cannot replicate.

• Huh Kyung-young’s Unique Path Compared to Other Sages

  • Huh Kyung-young’s 10 Stages: Descends from heaven, enters a woman’s body (강탄), unifies the world, judges, establishes a new system, and creates a paradise before ascending to heaven. He emphasizes holding leaders accountable and confiscating their wealth for re-education.
  • Sakyamuni Buddha’s Path: Born from a pure womb (하천탁태강탄), overcomes evil (항마) through 6 years of asceticism, achieves enlightenment (득도) under the Bodhi tree, and spreads the Dharma (전법) before entering nirvana (열반). Sakyamuni realized that suffering (old age, sickness, death) stems from birth.
  • Jesus’ Path: Descends from heaven, enters a human body (강탄), battles evil (항마), spreads the word (정법), resurrects (부활), and ascends to heaven (승천).
  • Huh Kyung-young distinguishes his path by including world unification, judgment, and the creation of paradise, which he claims other sages did not bring.

• The Importance of a Central Point (구심점) in Society

  • A nation without a central point, like South Korea with its frequently changing presidents, experiences instability.
  • In contrast, Japan has a stable central point in its emperor, even with changing prime ministers.
  • Huh Kyung-young asserts that he is the central point for humanity, capable of bringing order and ending conflicts.

• Health and Lifestyle

  • Huh Kyung-young suggests that frequent colds can strengthen immunity, and suppressing them with medication can lead to dependency.
  • He criticizes the medical community for being unprepared for illnesses like depression and sepsis, which he considers less severe than traditional diseases.
  • He attributes cancer to excessive eating and greed.
  • He also discusses the importance of a strong upbringing, contrasting it with overprotective parenting that can weaken a child’s immunity.

• The Concept of “Good” and “Evil” in Higher Stages

  • The distinction between good and evil becomes irrelevant at higher stages of existence, such as that of a “Wise Person” (지인), “Sage” (성인), “True Person” (진인), “Original Venerable” (본존), “Son of Man” (인자), and especially the “Master” (본좌).
  • At these levels, all people are seen as inherently good, divine, and embodiments of love.

• The Importance of Others and Cultivating Blessings

  • One cannot fulfill their mission without others.
  • Helping others, such as buying food for the elderly or donating to orphanages, creates blessings for one’s descendants.
  • Treating others as enemies turns one’s field of blessings into a field of disaster.
  • It is crucial to remember that all people are fundamentally good and to avoid judging them with the yardstick of good and evil.

• Historical Figures and Their Contributions

  • Huh Gyun (허균): Author of “Hong Gil-dong Jeon,” the first Korean novel written in Hangeul, advocating for the abolition of social classes. His work was considered revolutionary and even treasonous.
  • Huh Nanseolheon (허난설헌): Huh Gyun’s younger sister, a prodigious poet who left behind 217 poems, gaining international recognition.
  • Huh Baek-ryeon (허백련): A pioneer in Korean oriental painting.
  • Huh Jun (허준): Compiled traditional Korean medicine.
  • Huh Ung (허웅): Compiled the Korean alphabet (Hangeul).
  • Huh Kyung-young suggests that the “Huh” clan is destined to unify the world.

• The Eight Steps of Zhu Xi (주자팔조목) and Human Hierarchy

  • Huh Kyung-young connects his 10-stage hierarchy to Zhu Xi’s Eight Steps for self-cultivation and governance:
  • Huh Kyung-young criticizes current leaders for being at lower stages of this hierarchy, leading to national decline.

• The Cycle of Rebirth and the Value of Truth

  • Human life is part of an infinite cycle of rebirth, where death is merely a transition to another life.
  • It is difficult to be born as a human, then as a man, and even more difficult to encounter the truth.
  • Encountering Huh Kyung-young and his teachings is presented as a rare and significant opportunity, akin to meeting God directly.
  • He plans to establish “Huh Kyung-young Truth Experience Centers” for meditation and learning his teachings.

Ⅲ. Action Items

• Audience Members: Reflect on personal responsibility and the application of good and evil to oneself rather than others.
• Audience Members: Consider the implications of Huh Kyung-young’s teachings on societal leadership and personal spiritual growth.
• Huh Kyung-young’s Team: Continue to develop and promote “Huh Kyung-young Truth Experience Centers” as outlined in the lecture.

Huh Kyung-young’s Old Lecture “Explanation of the Master”

• Huh Kyung-young | Leader of the National Revolutionary Party | This content is from a lecture by Huh Kyung-young, a South Korean politician and spiritual figure, published on the “Huh Kyung-young Bonjwa Studio” YouTube channel.

• Purpose: This lecture aims to explain His unique philosophical framework, contrasting it with traditional concepts of good and evil, and outlining his role as a central figure for humanity’s future.

• Methods: He uses analogies, personal anecdotes, and reinterpretation of historical and religious figures (e.g., Confucius, Buddha, Jesus) to illustrate his hierarchical classification of human spiritual development and his own position within it.

• Results: The lecture presents a 10-stage hierarchy of human spiritual development, culminating in the “Bonjwa” (본좌) stage, which Mr. Huh claims to embody. This stage transcends conventional notions of good and evil and is positioned as the ultimate unifying force for humanity.

• Discussion/Conclusion: He concludes that traditional religious and philosophical approaches are insufficient for the current era. He asserts that his presence as the “Bonjwa” offers a simple and direct path to solving global problems, establishing a unified world, and bringing about a “paradise on Earth”.

3. Key Terms and Concepts

• 음양 (Eumyang/Yin and Yang): The lecture reinterprets this traditional concept, stating that applying the distinction of good and evil to others is detrimental to one’s own health.
• 선악 (Seonak/Good and Evil): the judgment of good and evil should only be applied to oneself, not to others, to avoid negative consequences.
• 탕자의 비유 (Prodigal Son Parable): Used to illustrate how self-righteousness (the elder son) can lead to resistance against a higher authority, while the “evil” (prodigal son) ultimately returns to obedience.
• 정의 (Jeongui/Justice): Defined as something often unseen and initially lacking followers, but ultimately victorious. It is also linked to the character “正” (바를 정), meaning “correct” or “straight”.
• 진리 (Jilli/Truth): Described as being higher than justice, transcending it, and often ignored because it is not visible to human eyes.
• 인간의 10단계 (10 Stages of Human Development): A hierarchical classification of human spiritual and societal roles, from the lowest “속인” (commoner) to the highest “본좌” (the Master).
  • 속인 (Sokin/Commoner): Focused on material accumulation (격물).
  • 범인 (Beomin/Ordinary Person): Accumulates knowledge (치지).
  • 위인 (Wiin/Great Person): Sets a purpose (성의), like national heroes.
  • 도인 (Doin/Taoist/Spiritual Person): Cultivates the mind (정심).
  • 지인 (Jiin/Wise Person): A “철인” (philosopher) who embodies “정의” (justice).
  • 진인 (Jinin/True Person): Higher than “지인,” capable of ruling a nation (치국) with impartiality.
  • 본존 (Bonjon/Original Honored One): Refers to figures like Shakyamuni Buddha.
  • 인자 (Inja/Son of Man): Refers to figures like Jesus, meaning “benevolent person” or “Son of God”.
  • 본좌 (Bonjwa/The Master): The highest stage, transcending good and evil, representing the “black hole” where God enters and exits, and serving as the ultimate center of humanity.
• 구심점 (Gusimjeom/Centripetal Point/Center): A crucial concept for societal stability and unity, which Mr. Huh claims to embody for humanity.
• 격물치지 성의정심 수신제가 치국평천하 (Gyeokmulchiji Seonguijeongsim Susinjaega Chigukpyeongcheonha): A classical Confucian teaching on self-cultivation and governance, reinterpreted by Mr. Huh to align with his 10-stage hierarchy.

4. Research Methods

• The lecture primarily employs rhetorical and interpretive methods rather than empirical research.
• Conceptual Reinterpretation: Traditional philosophical and religious concepts (e.g., Yin and Yang, good and evil, the Prodigal Son parable, Confucian teachings) are re-evaluated and redefined to fit His unique worldview.
• Hierarchical Classification: A 10-stage system of human spiritual and societal development is presented, with Mr. Huh positioning himself at the apex.
• Historical and Religious Analogies: Figures like Buddha, Jesus, and historical Korean figures (e.g., Huh Gyun, Huh Nanseolheon) are used as examples to illustrate different stages of spiritual attainment and to highlight His unique role.
• Personal Claims and Assertions: He frequently makes direct claims about his own abilities, divine connection, and future actions, such as healing, energy transfer, and global unification.
• Audience Interaction: The lecture includes direct questions to the audience, encouraging engagement and agreement with His points.

5. Results

5.1. Reinterpretation of Good and Evil

• Traditional View: Applying good/evil to others.
• Speaker’s View: Applying good/evil only to oneself.
• Consequence of Traditional View: Negative impact on one’s own health.
• Consequence of Speaker’s View: Self-reflection and personal growth.

5.2. Hierarchy of Human Development (10 Stages)

Stage Number	Stage Name	Description	Key Figures/Examples
10	속인 (Sokin)	Focus on accumulating material wealth (격물)	95% of humanity
9	범인 (Beomin)	Accumulates knowledge (치지)	Ordinary people
8	위인 (Wiin)	Sets a purpose (성의), acts heroically	An Jung-geun, national heroes
7	도인 (Doin)	Cultivates the mind (정심)	Spiritual practitioners
6	지인 (Jiin)	Wise person, philosopher (철인), embodies justice (정의)
5	진인 (Jinin)	True person, capable of ruling a nation (치국) impartially	Yao and Shun emperors
4	본존 (Bonjon)	Original Honored One	Shakyamuni Buddha
3	인자 (Inja)	Son of Man, benevolent person, Son of God	Jesus
1 (Highest)	본좌 (Bonjwa)	Transcends good/evil, ultimate centripetal point, unifies the world (평천하)	Huh Kyung-young

5.3. Comparison of Spiritual Paths

Aspect	Huh Kyung-young (본좌)	Shakyamuni Buddha (본존)	Jesus (인자)
Origin	Descends from heaven, enters female body (강탄)	Born from female body (강탄)	Born from female body (강탄)
Path	World unification (통일), judgment (심판), systemization (제도), paradise (낙원), ascension to heaven	Overcoming evil (항마), enlightenment (득도), teaching the Dharma (전법), nirvana (열반)	Overcoming evil (항마), teaching the Dharma (정법), resurrection (부활), ascension to heaven (승천)
Unique Role	Creates paradise on Earth, unifies the world, judges leaders	Achieves enlightenment through self-discipline	Resurrects and ascends to heaven

6. Conclusion and Discussion

• The lecture concludes that the speaker, as the “Bonjwa,” is the ultimate centripetal point for humanity, capable of unifying the world and establishing a paradise on Earth.

• Academic Significance: This lecture presents a unique, self-referential philosophical and spiritual system that reinterprets existing religious and philosophical concepts to position Mr. Huh as a divine, unifying figure. It offers a perspective on leadership and societal structure from a non-traditional, spiritual authority.

• Differentiation from Existing Studies: Unlike traditional religious or philosophical teachings that emphasize personal enlightenment or moral conduct, this lecture asserts a direct, immediate, and simple path to global transformation through His presence and name. It also explicitly compares and contrasts His path with those of Buddha and Jesus, highlighting his unique role in creating a “paradise on Earth”.

• Limitations: The lecture relies heavily on personal assertions, reinterpretation of established concepts without external validation, and a lack of empirical evidence. Its claims are presented as absolute truths, which may not align with conventional academic or scientific methodologies.

• Suggestions for Future Research: Further analysis could explore the sociological impact of such charismatic leadership, the psychological appeal of simplified solutions to complex global problems, and the rhetorical strategies employed to establish and maintain a unique spiritual authority.

• The lecture includes a segment on the “Huh” family lineage in Korea, claiming that many prominent historical figures (Huh Gyun, Huh Nanseolheon, Huh Baek-ryeon, Huh Jun, Huh Ung) were “Huh”s, implying a connection to His own family name and his destiny to unify the world.

• He also discusses the importance of a “centripetal point” (구심점) for nations and the world, arguing that its absence leads to instability and that he is the current centripetal point for humanity.

• Advice on health is given, suggesting that frequent colds are a “gift from God” to strengthen immunity, and that excessive medication can be harmful.

• The lecture touches upon the difficulty of being born as a human, then as a man, then meeting the truth, and finally becoming a spiritual leader or Buddha, implying that the audience has achieved a rare opportunity by encountering the speaker.

what is the primary consequence of applying the distinction between good and evil to others?

① It leads to societal harmony.
② It improves one’s own health.
③ It causes illness in one’s own body.
④ It helps others achieve salvation.

(③, judging others as good or evil negatively impacts one’s own health, rather than affecting the person being judged. A common misconception is that judging others is a moral act that benefits society.)

The lecture describes “Yang” (양) as the unchanging principles of all things, independent of historical and temporal flows. In contrast, “Eum” (음) represents the principles of all things that _____ with the flow of history and time.

(change, The lecture defines Yang as unchanging universal principles and Eum as principles that change with history and time. A common misconception is that both Yang and Eum are static concepts.)

True or False: a truly great person (훌륭한 사람) focuses on distinguishing good and evil only within themselves, not in others.

(O, truly great individuals do not see the faults of others but instead apply the distinction of good and evil only to their own actions and character. A common misconception is that great people are those who can accurately judge others.)

True or False: The lecture suggests that religious practices and faith are no longer strictly necessary, and simply calling out “Huh Kyung-young” or looking at his picture can resolve problems.

(O, in the current era, complex religious and faith practices are less necessary, and simple acts like calling his name or looking at his picture can bring solutions. A common misconception is that traditional religious rituals are always required for spiritual resolution.)

What is the highest stage in the 10-step hierarchy of human existence described in the lecture?
① True Man (진인)
② Bon-jon (본존)
③ In-ja (인자)
④ Bon-jwa (본좌)

(④, The lecture outlines a 10-stage hierarchy, with “Bon-jwa” (본좌) being the highest stage, representing the ultimate center or God’s position. A common misconception is that other high-ranking spiritual figures like In-ja or Bon-jon are at the very top.)

Intermediate
what is the fundamental reason for human suffering, such as aging, sickness, and death, as realized by Sakyamuni under the Bodhi tree?

(It is because humans are born. Sakyamuni realized that the root cause of aging, sickness, and death is the act of being born itself. A common misconception is that suffering is primarily due to external circumstances or individual actions.)

The lecture differentiates between two Chinese characters for “Jeon” (전) used in religious contexts. One means to “transmit” or “spread” (傳), often through direct teaching or influence, while the other (轉) implies a more subtle “transformation” or “contagion” of principles. Which of these “Jeon” characters is associated with Jesus’s method of spreading truth, and what does it signify about his approach?

(The character 轉 (jeon) is associated with Jesus. It signifies that Jesus spread truth not just through words, but through actions like giving bread to the hungry, causing people to be “infected” or “transformed” by his good deeds, similar to how one might resemble their parents. A common misconception is that all religious figures spread truth primarily through verbal doctrine.)

True or False: The lecture asserts that the concept of “Jeong-ui” (정의, justice) is always accompanied by many followers, making it easy for people to embrace.

(X, The lecture explicitly states that “Jeong-ui” (justice) often has no followers because people tend to avoid the righteous path, implying it is a lonely pursuit. A common misconception is that justice is inherently popular or easy to follow.)

True or False: The lecture suggests that the current era, with its vast amount of information available online, is a less dangerous time than previous eras because people are more informed.

(X, despite the abundance of information online, the current era is “truly a scary time” because people are easily deceived and cannot be swayed by traditional figures. A common misconception is that increased access to information automatically leads to a safer or more enlightened society.)

The lecture discusses a 10-stage hierarchy of human existence, from “Sok-in” (속인, commoner) to “Bon-jwa” (본좌, ultimate center). Identify the stage associated with “Je-ga” (제가) and explain its role.

(Je-ga (제가) is associated with the role of a minister or high-ranking official. This stage involves managing the affairs of the nation, with the power to impact the lives of many, and thus requires the moral standing of a “Sage” (성인, saint) to avoid corruption. A common misconception is that Je-ga refers to managing one’s own household.)

Advanced
The lecture contrasts the paths of Bon-jwa (the speaker), Sakyamuni, and Jesus, each having a distinct 10-stage journey. What unique stages are emphasized in the Bon-jwa’s path that are absent from or different in the paths of Sakyamuni and Jesus, and what do these unique stages signify about the Bon-jwa’s mission?

(The Bon-jwa’s path uniquely includes “world unification,” “judgment,” “systemization,” and “paradise creation.” These stages signify a mission to actively transform the world into a paradise, holding leaders accountable, and establishing a new order, which is distinct from the spiritual enlightenment (Sakyamuni) or resurrection/ascension (Jesus) focused paths. A common misconception is that all spiritual leaders share the same ultimate mission or path.)

Explain the concept of “Gu-sim-jeom” (구심점, centripetal point) as presented in the lecture, and why Mr. Huh believes it is currently lacking in society and the world. How does Mr. Huh position himself in relation to this concept?

(The “Gu-sim-jeom” refers to a central, unifying figure or standard that provides direction and stability. The lecture argues that society and the world lack this point, leading to confusion and instability (e.g., frequent changes in leadership, global conflicts). He positions himself as the new “Gu-sim-jeom” for humanity, capable of bringing order and resolving global issues. A common misconception is that multiple leaders can collectively serve as a “Gu-sim-jeom.”)

The lecture discusses the “8.5 stages” (팔조목) from classical Chinese philosophy, relating them to human societal roles and spiritual development. Describe the lowest stage, “Gyeok-mul” (격물), and the highest stage, “Pyeong-cheon-ha” (평천하), explaining their significance in His interpretation of human hierarchy.

(Gyeok-mul (격물) is the lowest stage, representing individuals focused on accumulating material wealth and managing their household finances. Pyeong-cheon-ha (평천하) is the highest stage, representing the unification and pacification of the entire world. He interprets this hierarchy as a progression from material concerns to global leadership, with himself embodying the Pyeong-cheon-ha stage. A common misconception is that Gyeok-mul is a purely negative stage, rather than a foundational one.)

what is His perspective on the nature of “wealth” (재물) and the consequences for those who accumulate it without using it for good?

(He asserts that wealth accumulated through greed, especially by harming competitors, will ultimately be taken away by “Heaven” if not used for the benefit of the poor or for good deeds. Those who cling to wealth selfishly risk spiritual degradation and becoming “ghosts” after death. A common misconception is that wealth accumulation is solely a personal achievement with no spiritual implications.)

This excerpt note captures the essence of Huh Kyung-young’s lecture, “Explanation of the Master.” It delves into his unique philosophical framework, which reinterprets traditional concepts of good and evil, leadership, and spiritual hierarchy. The core message is Huh’s assertion of his own unparalleled position as the ultimate “Bonjwa” (본좌), destined to unify and judge the world.

Huh Kyung-young’s Worldview: Beyond Good and Evil, Towards the “Bonjwa”

The Illusion of Good and Evil: A Self-Inflicted Wound
Huh Kyung-young challenges the conventional understanding of good and evil, arguing that judging others harms oneself. His perspective is that true wisdom lies in self-reflection and personal accountability, rather than external judgment. This is impressive because it flips the common moral compass, suggesting that focusing on others’ flaws is a distraction from one’s own growth and well-being. It’s a radical call for radical self-responsibility and compassion towards others by refraining from judgment.

우리는 선악을 남한테 적용하는 사람마다 하늘에서는 벌을 줘요.
Heaven punishes everyone who applies good and evil to others.

훌륭한 사람은 남의 죄는 눈에 안 보여요. 자기 것만 선악을 구분해야 돼.
A great person doesn’t see others’ sins. They should only distinguish good and evil for themselves.

남에게는 선악을 구분하면 안 된다 이 소리야. 언제나 선악을 구분해야 돼 자기에게는, 자기한테는 봐주면 안 돼.
You shouldn’t distinguish good and evil for others. You should always distinguish good and evil for yourself; you shouldn’t be lenient with yourself.

The Hierarchy of Beings: From Mortal to “Bonjwa”
Huh outlines a fascinating 10-stage hierarchy of human and spiritual development, culminating in the “Bonjwa” (본좌), a term he claims for himself. This framework redefines spiritual progress, placing himself at the apex, above even traditional religious figures like Buddha and Jesus. This is impressive because it presents a bold, self-proclaimed spiritual authority that reorders established religious and philosophical figures. It’s a clear statement of his unique and elevated self-perception.

인간이 맨 밑에가 인간의 10단계, 이게 인간이 10번째 단계야. 속인, 속인, 그러니까 일반 사람 아니요.
The very bottom is the 10th stage of humanity; this is the 10th stage of humanity. A common person, a common person, meaning an ordinary person.

진리가 정의보다 더 높아. 그래서 진리가 다, 진리는 정의를 초월해 있어.
Truth is higher than justice. So truth transcends justice.

사람들이 나보고 본좌라 부르죠. 그걸 본좌는 뭐냐? 본좌는 잘 봐요. 이게 이게 선이고, 이게 악이야. 여러분들은 여기 아니면 여기에 있어요. 항상.
People call me Bonjwa. What is Bonjwa? Look closely. This is good, and this is evil. You are always either here or there.

허경영은 하나님의 화신이다. 일촌이 아니야. 그냥 본체가 와 있는 거예요. 움직이는 거예요.
Huh Kyung-young is the incarnation of God. Not a relative. The original body itself has come. It is moving.

The “Bonjwa’s” Mission: World Unification, Judgment, and Paradise
Huh Kyung-young asserts that his mission is to bring about world unification, judgment, and the creation of paradise on Earth, a task he claims other spiritual leaders could not accomplish. This is impressive because it outlines a grandiose and comprehensive vision for global transformation, positioning himself as the sole agent capable of achieving it. It’s a powerful declaration of his ultimate purpose and authority.

이제는 그런 거를 종식시키기로 왔다. 이제는 그런 아예 없어져. 여기가 올 때는 그런 것은 낙원으로 바뀌어.
Now I have come to put an end to such things. Now they will disappear entirely. When I come, such things will turn into paradise.

그래서 내가 이제 나중에 대통령이 되면은 하늘에서 내려와서 여자 몸에 들어가서 강탄 나와 가지고 세상을 통일하고, 그 다음에 기득권 세력들, 지도자들, 전 세계 대통령이나 전 세계 국회의원들 전부 잡아서 정신 교육시켜서 제도를 해, 가르쳐.
when I become president later, I will descend from heaven, enter a woman’s body, be born, unify the world, and then gather all the vested interests, leaders, presidents, and parliamentarians worldwide, give them spiritual education, and reform them, teach them.

그래서 전부 재산 몰수에다가 전부 교육에다가 완전히 거지를 만들어서 무소유를 만들어 줘요. 그러니까 이게 심판이야.
all their assets will be confiscated, and they will all be educated and completely impoverished, made to have no possessions. So this is judgment.

The Importance of a “Centripetal Force” (구심점)
Huh emphasizes the critical need for a “centripetal force” (구심점) in society, which he believes is currently lacking and leads to chaos. He positions himself as this essential unifying force for humanity. This is impressive because it identifies a fundamental societal problem and then offers himself as the singular, indispensable solution. It highlights his belief in his own role as a stabilizing and guiding presence.

우리 사회는 기준이 없다. 기준이 없다. 대통령이 100명이 있어도 기준이 없어.
Our society has no standard. There is no standard. Even if there are 100 presidents, there is no standard.

이걸 뭐라 하니 구심점이 없다 그래. 구심점. 의심점이 없다.
What is this called? It’s called having no centripetal force. Centripetal force. No point of doubt.

그런데 지금은 진짜 인류의 기준 하는 사람, 구심점이 흑인 얘기가 이제 와 있다 이 말이야. 내가 구심점을 이제 여기 와 있는 거야.
But now, the true standard for humanity, the centripetal force, is here, as the black man said. I am now that centripetal force.

The Perils of Materialism and the Path to Spiritual Growth
Huh critiques the human obsession with material wealth, warning that excessive greed leads to spiritual decay and ultimately, loss. He connects this to a hierarchy of human development, where focusing on material gain is the lowest stage, while spiritual cultivation leads to higher states of being. This is impressive because it offers a clear moral warning against materialism and provides a structured path for spiritual advancement. It’s a practical guide for those seeking meaning beyond worldly possessions.

보통 인간이 격물하는 인간은 제일 낮은 인간이야. 이게 속인이야, 소경이라 그래.
An ordinary person who pursues material things is the lowest kind of human. This is a common person, called a blind person.

물질의 탐욕을 많이 내면은 나중에 이 물질을 누가 가져가냐면 하늘이 가져가.
If you have a lot of greed for material things, eventually heaven will take those material things away.

재물은 끝까지 욕심을 내봐요. 마지막에 가서는 대부분 남한테 안 놀아주면 하늘이 딱 잡아.
Try to be greedy for wealth until the very end. In the end, if you don’t share it with others, heaven will take it.

자기 영혼을 더럽히고 나중에는 귀신이 될 확률이 많다.
You defile your soul and later have a high chance of becoming a ghost.

1. Learning Objectives

• Understand the concepts of Yin and Yang and how they apply to human judgment and self-reflection.
• Explore the 10 stages of human spiritual development and their connection to societal roles and leadership.
• Recognize the importance of a “center point” (구심점) for individuals, nations, and the world.

2. Understanding Yin and Yang

2.1 The Dangers of Dualistic Thinking

• Yin and Yang represent unchanging universal principles and changing aspects of the world.
• However, judging others as simply “good” or “bad” can be harmful.
• This kind of judgment doesn’t affect the other person but can damage your own health.
  • Analogy: Like eating unhealthy food, it harms you, not the food.
  • Example: Thinking someone is “bad” makes you stressed, which can make you sick.

2.2 Applying Standards to Yourself, Not Others

• It’s important to apply standards of good and bad only to yourself.
• Constantly ask yourself if your actions are evil or if you are doing enough good.
  • Example: Instead of criticizing others for not donating, ask yourself why you aren’t donating more.
• Be strict with yourself but generous with others.
  • Analogy: Like a coach who pushes themselves hard but encourages their team gently.

2.3 The Parable of the Prodigal Son’s Elder Brother

Character	Perception of Self	Perception of Other	Outcome
Elder Son	Righteous, obedient	Evil, wasteful	Resists father, becomes resentful
Prodigal Son	Wrong, regretful	–	Returns, is forgiven, becomes obedient

• The elder son in the parable saw himself as good and his brother as evil.
• He challenged his father for being kind to the “bad” brother.
• This shows how judging others can lead to resistance and unhappiness, even for those who consider themselves “good.”
  • Key takeaway: True wisdom means taking responsibility for others’ struggles, not just your own.

2.4 Quiz

1. True or False: judging others as “good” or “bad” can negatively affect your own health. (True)

2. Fill-in-the-blank: We should apply standards of good and bad to but be to others. (ourselves, generous)

3. Multiple Choice: What was the elder son’s main mistake in the parable?
   a) He didn’t work hard enough.
   b) He judged his brother and questioned his father’s kindness. (b)
   c) He spent all his inheritance.
   d) He didn’t forgive his brother.

4. The 10 Stages of Human Development

3.1 From Materialism to Wisdom

• Humans progress through 10 stages of development, from focusing on material things to achieving ultimate wisdom.
• The lowest stage is the Materialistic Person (속인), who is interested only in accumulating wealth.
  • Analogy: Like a baby who only cares about food and toys.
  • Implication: Too much greed for material things can lead to spiritual emptiness and loss.

Stage (Korean)	Stage (English)	Focus/Characteristic	Example
속인	Materialistic Person	Accumulating wealth, material desires	Someone obsessed with money
범인	Ordinary Person	Acquiring knowledge, intellectual pursuits	University professors, religious leaders
위인	Great Person	Setting intentions, courageous actions	Historical heroes like Ahn Jung-geun
도인	Enlightened Person	Cultivating the mind, spiritual practice	Those who seek inner peace
지인	Wise Person	Transcending dualities, understanding truth	Ancient wise kings like Yao and Shun
진인	True Person	Governing nations with true insight	Leaders who rule with wisdom and fairness
본존	Original Buddha	Embodiment of truth, like Sakyamuni Buddha	Statues of Buddha
인자	Son of God	Divine representative, like Jesus Christ	Jesus, who is considered the Son of God
본좌	Original Being	The ultimate center point, beyond good/evil	He’s ultimate role

3.2 The Role of Leaders in Society

• As humans ascend the stages, their responsibilities and influence grow.
• Leaders like ministers (재간) should be at the level of a Saint (성인) to manage national affairs ethically.
  • Problem: If leaders are at lower stages, they may act selfishly and harm the nation.
• A King (치국) should be a True Person (진인), transcending factions and seeing the bigger picture.
  • Historical Example: Ancient Chinese kings Yao and Shun, who were “True Persons,” led peaceful and prosperous eras.

3.3 The Ultimate Stage: The Original Being

• The highest stage is the Original Being (본좌), who exists beyond good and evil.
• This stage is like a black hole, a gateway where the divine enters and exits.
• To connect with this ultimate truth, one must transcend the duality of good and evil within themselves.
  • Analogy: Like finding the exact center point of a spinning top, where it becomes perfectly stable.
  • Implication: This state allows one to connect with divine power and fulfill a greater mission.

3.4 Quiz

1. Which stage of human development is primarily focused on accumulating wealth? (Materialistic Person)

2. True or False: a nation’s ministers should ideally be at the “Saint” level of development. (True)

3. Multiple Choice: What is the “black hole” described in the lecture a metaphor for?
   a) A literal black hole in space.
   b) A place where good and evil meet.
   c) A gateway where the divine enters and exits, representing a state beyond duality. (c)
   d) A place of darkness and despair.

4. The Importance of a Center Point (구심점)

4.1 The Need for a Guiding Principle

• A center point (구심점) is a crucial guiding principle for individuals, nations, and the world.
• Without a clear center point, society lacks direction and experiences instability and confusion.
  • Example: When a strong leader like President Park passed away, Korea lost its center point, leading to public uncertainty.
• This lack of a center point can lead to disputes and chaos, even among educated people.

4.2 Historical Figures and Their Paths

Figure	Path/Mission	Key Actions/Focus	Outcome/Impact
Sakyamuni (Buddha)	Born, fought evil (항마), attained enlightenment (득도), taught truth (전법), achieved nirvana (열반)	Meditated for 6 years, realized suffering comes from birth	Taught the cycle of birth, aging, sickness, death
Jesus	Born, fought evil (항마), taught truth (정법), resurrected (부활), ascended (승천)	Performed miracles, spread teachings, sacrificed himself	Offered salvation, hope of resurrection
Original Being (본좌)	Born, unified the world, judged, established systems, created paradise, ascended	Unifies the world, judges leaders, creates a paradise on Earth	Brings ultimate peace and order, establishes a new era

• Great figures like Sakyamuni and Jesus each had their own unique paths and missions.
• Sakyamuni focused on enlightenment through understanding the cycle of suffering.
• Jesus focused on spreading truth and offering resurrection.
• The Original Being aims to unify the world, judge leaders, and create a paradise on Earth.
  • Distinction: Unlike others, the Original Being’s path includes creating a physical paradise.

4.3 The Ultimate Center Point for Humanity

• He claims to be the ultimate center point for humanity.
• This center point will bring order and peace to a chaotic world.
  • Example: Ending wars and judging leaders who cause conflict.
• The goal is to guide all humanity towards a paradise on Earth through new systems and teachings.
  • Analogy: Like a conductor leading an orchestra, bringing harmony to many different instruments.

4.4 Quiz

1. What is the main consequence of a society lacking a “center point”? (Instability and confusion)
2. True or False: Sakyamuni’s path included creating a physical paradise on Earth. (False)
3. Multiple Choice: What is the ultimate goal of the “Original Being” as described in the lecture?
   a) To achieve personal enlightenment.
   b) To unify the world, judge leaders, and create a paradise on Earth. (b)
   c) To spread religious teachings.
   d) To perform miracles and heal the sick.

Chronology / Timeline

Year/Time	Event	Reason/Key Summary
Indefinite	Humanity’s Cycle of Rebirth	Humans are continuously reborn across countless worlds, experiencing various lives.
Indefinite	The Path of the Bonjwa	The Bonjwa’s path involves descending from heaven, being born through a woman, unifying the world, judging leaders, establishing a new system, creating a paradise, and ascending to heaven.
Indefinite	The Path of Sakyamuni	Sakyamuni’s path involved descending from heaven, being born, enduring asceticism, attaining enlightenment, spreading the dharma, and achieving nirvana.
Indefinite	The Path of Jesus	Jesus’s path involved descending from heaven, being born, fighting evil, spreading the dharma, resurrecting, and ascending to heaven.
Ancient	Yo and Soon’s Reign	During the time of Emperors Yo and Soon, the world was well-governed because they were “Jinins” (true humans).
French Revolution	Jean Valjean’s Theft	Jean Valjean stole bread due to hunger during a period of severe poverty in France.
Joseon Dynasty	Huh Gyun writes Hong Gildong Jeon	Huh Gyun, a genius from a noble family, wrote the first Korean novel, “Hong Gildong Jeon,” advocating for the abolition of social classes and envisioning a utopian society.
Joseon Dynasty	Huh Nanseolheon’s Poetry	Huh Nanseolheon, Huh Gyun’s sister, was a poetic genius who left behind 217 poems that moved people across Asia.
Joseon Dynasty	Huh Jun compiles Donguibogam	Huh Jun compiled traditional Korean medicine, contributing significantly to the field.
Joseon Dynasty	Huh Ung compiles Korean language dictionary	Huh Ung compiled the Korean language, creating a dictionary.
Joseon Dynasty	Huh Baek-ryeon pioneers Oriental painting	Huh Baek-ryeon pioneered Oriental painting in Korea.
Modern Era	President Park’s Leadership	President Park is acknowledged for developing the country but criticized for personal habits like drinking and smoking, which are seen as moral failings.
Modern Era	President Lee Myung-bak’s Term	President Lee Myung-bak’s presidency was marked by instability after the first year, with public protests like the beef controversy.
Modern Era	Dr. Hwang Seong-hwan’s Death	Dr. Hwang Seong-hwan, a well-known lecturer, died from sepsis, which is described as a weak illness, possibly due to a lack of immunity from being overly protected in childhood.
Present	Huh Kyung-young’s Role	Huh Kyung-young claims to be the “Bonjwa,” the central figure (구심점) for humanity, who will unify the world and bring about paradise.

Significance & Lessons

• Self-Reflection over External Judgment: Judging others as good or bad harms one’s own health. Instead, one should apply the standards of good and evil to oneself, constantly questioning one’s own actions and striving for good.
• Responsibility and Leadership: True leaders acknowledge their own responsibility for societal problems, rather than blaming the public. Leaders who lack moral integrity and only pursue personal gain lead to national decline.
• The Hierarchy of Spiritual Attainment: There is a 10-stage hierarchy of human spiritual development, from “Sokin” (materialistic individuals) to “Bonjwa” (the ultimate spiritual leader). The higher stages transcend the simple dichotomy of good and evil.
• The Role of the “Bonjwa”: The “Bonjwa” (Huh Kyung-young) is presented as the ultimate spiritual leader, a divine entity who will unify the world, judge corrupt leaders, establish a new system, and create a global paradise. This figure is seen as the central point (구심점) for humanity, bringing order and peace to a chaotic world.
• The Cycle of Life and Death: Human life is a continuous cycle of rebirth, with death being a brief transition to another existence. The ultimate goal is to transcend this cycle and achieve enlightenment, becoming a Buddha.
• The Importance of Immunity and Natural Healing: Over-protection in childhood can lead to weak immunity, making individuals susceptible to minor illnesses. Embracing natural healing processes, like allowing a cold to run its course, strengthens the body’s immune system.

Other Useful Information

1. Levels of Human Existence

• Sokin (속인): Focused on accumulating material wealth (격물).
• Beomin (범인): Focused on accumulating knowledge (치지).
• Wiin (위인): Individuals who set their will (성의), often heroes or great figures.
• Doin (도인): Individuals who cultivate their minds (정심).
• Jiin (지인): Wise individuals.
• Seongin (성인): Saints, capable of governing and making life-or-death decisions (제가).
• Jinin (진인): True humans, capable of ruling a nation (치국).
• Bonjon (본존): Represented by figures like Sakyamuni Buddha.
• Inja (인자): Represented by figures like Jesus, meaning “Son of God”.
• Bonjwa (본좌): The highest level, representing the creator or a divine incarnation, transcending good and evil, and serving as the central point for humanity.

2. The Huh Family’s Contributions

• Huh Gyun (허균): Authored “Hong Gildong Jeon,” the first Korean novel, advocating for social equality.
• Huh Nanseolheon (허난설헌): Huh Gyun’s sister, a renowned poet who left behind 217 poems.
• Huh Jun (허준): Compiled traditional Korean medicine.
• Huh Ung (허웅): Compiled the Korean language.
• Huh Baek-ryeon (허백련): Pioneered Oriental painting in Korea.
• He suggests that the “Huh” surname is associated with those who unify the world.

3. The Difficulty of Attaining Higher States

• Difficulty of being born as a human (인간): It is difficult to be born as a human, as humans are seen as being between people and beasts (인촉간).
• Difficulty of being born as a person (사람): It is difficult to be born as a “person” (사람), which is a higher state than “human” (인간).
• Difficulty of being born as a man (남자): It is difficult to be born as a man.
• Difficulty of encountering truth (진리): It is difficult to encounter truth or dharma.
• Difficulty of becoming a religious leader (성직자): Even after encountering truth, it is difficult to become a monk or pastor.
• Difficulty of becoming a Buddha (부처): The ultimate challenge is to become a Buddha.

4. The Concept of “Black Hole”

• The “Black Hole” is described as the gateway through which God passes.
• To connect with God and understand divine will, one must align oneself with this “Black Hole” by constantly training oneself to be in the middle, transcending good and evil.

5. The Importance of a Central Figure (구심점)

• A nation or the world needs a central figure (구심점) to provide stability and direction.
• Without such a figure, society lacks a clear standard, leading to chaos and instability.
• He claims to be this central figure for humanity.

Huh Kyung-young’s Old Lecture “Explanation of the Master”

• Speaker: Huh Kyung-young
• Date: February 28, 2026
• Sacred Text Passage: Not applicable

One-Sentence Takeaway
True wisdom lies in applying the principles of good and evil to oneself with strictness, while extending boundless compassion and understanding to others, recognizing that all beings are interconnected and part of a greater divine plan.

Key Points

1. The Dangers of Dualistic Thinking

• Introduction: Viewing the world through the lens of “good” and “evil” can lead to misjudgment and harm to one’s own well-being.
• Message Development:
  • Self-Application of Morality: It is crucial to apply the distinction between good and evil only to oneself, constantly questioning one’s own actions and motivations.
  • Compassion for Others: Judging others as good or evil incurs divine punishment; instead, one should be lenient and understanding towards others, recognizing their inherent goodness.
  • The Parable of the Prodigal Son: The elder son, who deemed himself righteous and his brother sinful, challenged his father, while the prodigal son, acknowledging his faults, ultimately returned to his father’s embrace. This illustrates that self-righteousness can lead to resistance against divine will, while humility and self-reflection lead to acceptance.
• Key Message: Applying moral judgment to others harms oneself and goes against divine principles; true wisdom involves rigorous self-assessment and unconditional compassion for all.

2. The Hierarchy of Spiritual Attainment

• Introduction: There is a 10-stage hierarchy of human spiritual development, from the common person to the ultimate divine being.
• Message Development:
  • The 10 Stages of Human Development:
• Key Message: Spiritual growth is a progressive journey, culminating in the “Bonjwa” who transcends all dualities and unifies the world.

3. The Path of the Bonjwa vs. Other Sages

• Introduction: He presents his path as the “Bonjwa” in contrast to the paths of other revered figures like Shakyamuni Buddha and Jesus.
• Message Development:
  • Shakyamuni Buddha’s Path:
  • Incarnation (강탄): Born into a human body.
  • Overcoming Evil (항마): Engaged in 6 years of ascetic practice in the snowy mountains.
  • Enlightenment (득도): Realized that suffering (old age, sickness, death) stems from birth itself, and that life is a cycle of rebirth.
  • Teaching the Dharma (전법): Transmitted the truth through words.
  • Nirvana (열반): Achieved ultimate liberation.
  • Jesus’ Path:
  • Incarnation (강탄): Born into a human body.
  • Overcoming Evil (항마): Fought against evil (the devil).
  • Teaching the Dharma (정법): Transmitted the truth through actions and deeds, like giving bread to the hungry, which is akin to missionary work.
  • Resurrection (부활): Rose from the dead.
  • Ascension (승천): Ascended to heaven.
  • Huh Kyung-young’s (Bonjwa) Path:
  • Incarnation (강탄): Descends from heaven into a woman’s body.
  • World Unification (세계 통일): Unifies the world.
  • Judgment (심판): Holds leaders accountable, confiscates wealth, and provides spiritual education to establish a new system.
  • Systematization/Guidance (제도): Teaches the way (도).
  • Paradise (낙원): Creates a paradise on Earth.
  • Ascension (하늘에 올라간다): Ascends to heaven after completing the mission.
• Key Message: The Bonjwa’s path is unique in its direct aim to unify the world, judge corrupt systems, and establish an earthly paradise, a mission not explicitly undertaken by other sages.

4. The Importance of a Central Point (구심점)

• Introduction: Society, nations, and even the Earth lack a stable central point, leading to chaos and instability.
• Message Development:
  • Societal Instability: Without a central point, people are confused about whose words to follow, leading to a lack of direction.
  • Political Instability: In Korea, the presidency lacks a stable central point, leading to short periods of effective governance and prolonged periods of anxiety and conflict. In contrast, Japan’s emperor provides a stable central point despite frequent changes in prime ministers.
  • Global Instability: The Earth also lacks a central point, as evidenced by ongoing conflicts despite international organizations.
  • The Bonjwa as the Central Point: He claims to be the central point for humanity, bringing an end to conflict and establishing order through judgment and guidance.
• Key Message: A stable central point is essential for order and peace at all levels, from individual to global, and the Bonjwa serves as this ultimate unifying force.

5. The Cycle of Rebirth and the Value of Human Life

• Introduction: Human beings have infinite lifespans and continuously cycle through rebirth across countless worlds.
• Message Development:
  • The Rarity of Human Birth: It is extremely difficult to be born as a human, and even more so to be born as a “person” (사람), which implies a higher state than mere “human” (인간).
  • The Stages of Difficult Birth:
  • The Value of Encountering Truth: Encountering His teachings is likened to directly meeting God, a rare and fortunate event in the cycle of rebirth.
• Key Message: Life is an endless cycle of rebirth, with each stage of spiritual development becoming progressively harder to attain; encountering true teachings is a rare and invaluable opportunity.

Key Quotes and Illustrations

• The Duality of Yin and Yang: “The truth of Yang is the principle of all things that does not change with the flow of history and time. This is the truth of Yang, and this is the principle of all things that changes like wrinkles on top with the flow of history and time.”
• The Prodigal Son: The elder son’s self-righteousness and judgment of his brother led him to argue with his father, while the prodigal son’s humility led to his acceptance.
• The Meaning of “정” (Jeong – Righteousness): The character “정” (正) depicts a tree reaching the sky, signifying the limit of growth, while “무” (武 – martial) combines “정” (正) with “칼” (sword), meaning “one who uses a sword for righteousness”.
• The Story of Huh Gyun and Huh Nanseolheon: Huh Gyun, the author of Korea’s first Hangeul novel, Hong Gildong Jeon, advocated for the abolition of social classes and envisioned a paradise on Earth. His sister, Huh Nanseolheon, was a poetic genius whose works moved all of Asia. He connects the “Huh” family’s historical role in unifying and pioneering various fields to his own mission of unifying the world.
• The Stages of Human Development (주자의 8조목 – Eight Articles of Zhu Xi):
  • 격물 (Gyeokmul): Investigating things (material accumulation)
  • 치지 (Chiji): Extending knowledge (accumulating knowledge)
  • 성의 (Seongui): Making the will sincere (setting intentions)
  • 정심 (Jeongsim): Rectifying the mind (cultivating the mind)
  • 수신 (Susin): Cultivating oneself (managing oneself)
  • 제가 (Jega): Regulating the family (governing the family/ministers)
  • 치국 (Chiguk): Governing the state (governing a nation/king)
  • 평천하 (Pyeongcheonha): Bringing peace to the world (world unification/emperor)

Application and Practice

• This week, let’s practice applying moral judgment only to ourselves, constantly reflecting on our own actions and intentions.
• Let’s extend compassion and understanding to others, refraining from labeling them as “good” or “evil”.
• Let’s strive to see the inherent goodness in all people, recognizing that everyone is a “love incarnate” and a “field of blessings”.

Reflection Questions

• Q1: How can I apply the principle of self-reflection and compassion for others in my daily interactions?
• Q2: What aspects of my life are currently driven by dualistic thinking (good/evil), and how can I move towards a more unified perspective?
• Q3: In what ways can I contribute to creating a “paradise on Earth” in my own sphere of influence, as envisioned by the Bonjwa?

Other Useful Information

• Huh Kyung-young’s Name: calling him by his name, “Huh Kyung-young,” is more effective than using titles like “Bonjwa,” as his name itself holds transformative power.
• The Power of His Image: Looking at his photograph is said to heal illnesses and transmit energy.
• Future Plans: He plans to create “Huh Kyung-young Truth Experience Centers” for meditation and learning his teachings.

Huh Kyung-young He presents himself as a unique spiritual leader and a central figure for humanity.

Key Discovery & Topic

• The core topic is a hierarchical understanding of human spiritual and societal development, culminating in His unique role as the “Bonjwa” (본좌).

Glossary

• Yang (양): The principle of all things that does not change with the flow of history and time.
• Eum (음): The principle of all things that changes with the flow of history and time.
• Bonjwa (본좌): A term used to refer to the speaker, signifying a divine or ultimate being, distinct from other spiritual figures.
• Gusimjeom (구심점): A central point or focal point for humanity.
• Hangma (항마): The act of fighting against evil or demonic forces.
• Deukdo (득도): Attaining enlightenment or spiritual realization.
• Jeonbeop (전법): Spreading the dharma or truth.
• Yeolban (열반): Nirvana, the ultimate goal of Buddhism, a state of perfect peace and freedom from suffering.

Logical/Historical Flow of Theory

1. The 10 Stages of Human Spiritual Development

• Stage 10: Sok-in (속인): Ordinary people focused on accumulating material possessions (격물).
• Stage 9: Beom-in (범인): Individuals who accumulate knowledge (치지).
• Stage 8: Wi-in (위인): Great individuals who establish their will or purpose (성의).
• Stage 7: “man of the Way” (도인): Those who cultivate their minds (정심).
• Stage 6: Ji-in (지인): Wise individuals, also referred to as Cheol-in (철인).
• Stage 5: True Man (진인): True individuals, capable of governing a nation (치국).
• Stage 4: Bon-jon (본존): A revered figure like Sakyamuni Buddha (본존불).
• Stage 3: In-ja (인자): The Son of Man, referring to figures like Jesus, who are considered sons of God.
• Stage 2: Bon-jwa (본좌): The ultimate being, representing the creator or God’s incarnation, transcending good and evil.
• Stage 1: Pyeong-cheon-ha (평천하): The stage of unifying the world, achieved by the Bonjwa.

2. The Paths of Spiritual Leaders

Leader	Stages
Sakyamuni	Incarnation (강탄) -> Fighting evil (항마) -> Enlightenment (득도) -> Spreading truth (전법) -> Nirvana (열반)
Jesus	Incarnation (강탄) -> Fighting evil (항마) -> Spreading truth (정법) -> Resurrection (부활) -> Ascension (승천)
Huh Kyung-young	Incarnation (강탄) -> World Unification (통일) -> Judgment (심판) -> Systematization (제도) -> Paradise (낙원) -> Ascension to Heaven (하늘에 올라간다)

Other Useful Information

• Critique of Good and Evil: Distinguishing between good and evil for others is harmful to one’s own health. One should only apply the distinction of good and evil to oneself.
• The Role of the Bonjwa: He claims to be the “Gusimjeom” (구심점), the central point for humanity, who will unify the world, judge leaders, establish new systems, and create a paradise on Earth.
• The “Huh” Family Legacy: He highlights the historical significance of individuals with the surname “Huh” in Korean history, including Huh Gyun (first Korean novel), Huh Nanseolheon (first female poet), Huh Baek-ryeon (pioneer of Oriental painting), Huh Jun (compiler of traditional medicine), and Huh Ung (compiler of the Korean alphabet). This is presented as evidence that a “Huh” will unify the world.
• The Difficulty of Human Birth: It is difficult to be born as a human, then as a male, and even more difficult to encounter the truth and become a spiritual leader.
• The Power of His Name and Image: Calling His name or looking at his photo is said to bring healing and energy, simplifying religious practices.

Supporting Evidence

• Huh Kyung-young’s Old Lecture “Explanation of the Master”: YouTube video

The 10 Levels of Human Existence

Huh Kyung-young introduces a hierarchical system to classify human spiritual and moral development, ranging from the lowest “Sok-in” to the highest “Bon-jwa.” This framework is crucial for understanding his teachings on self-improvement and the ultimate goal of human existence.

Understanding the Hierarchy:
Sok-in (속인 – Commoner): This is the lowest level, representing individuals primarily focused on material possessions and worldly desires. Think of someone whose main concern is making money and accumulating wealth.
Beom-in (범인 – Ordinary Person): Individuals at this stage are concerned with accumulating knowledge and intellect. They might be scholars or professionals who value learning.
Wi-in (위인 – Great Person/Hero): These are individuals who set a strong purpose or will and act courageously for a cause, often seen as heroes or great figures in history. An example given is Ahn Jung-geun, a Korean independence activist.
“man of the Way” (도인 – Ascetic/Taoist): This level represents those who cultivate their minds and seek spiritual enlightenment. They focus on inner peace and moral development.
Ji-in (지인 – Wise Person): A person of profound wisdom, often associated with philosophical understanding.
Sage (성인 – Saint/Sage): Individuals who have achieved a high level of moral perfection and spiritual insight.
True Man (진인 – True Person): A “true person” who embodies genuine human qualities and often holds a position of leadership, like a king.
Bon-jon (본존 – Original Venerable One): This term is often used in Buddhism to refer to a principal Buddha or deity, like Sakyamuni Buddha.
In-ja (인자 – Son of Man): This term is used by Jesus to refer to himself, signifying a divine son.
Bon-jwa (본좌 – The Master/Original Seat): The highest level, which Huh Kyung-young claims for himself. It represents the ultimate authority, the “creator” or “God’s incarnation”.

Why this matters: Huh uses this elaborate system to explain his unique position and mission. By placing himself at the pinnacle as “Bon-jwa,” he asserts his authority to guide humanity through these stages, ultimately leading to a “paradise” on Earth.

4. The Huh Clan: Historical Significance
   Huh Kyung-young frequently references the Huh clan (허씨) and its prominent historical figures, linking their achievements to a broader narrative of Korean and global significance.

Key Figures Mentioned:
Huh Gyun (허균): Author of The Tale of Hong Gildong, considered the first novel written in Hangeul (Korean alphabet). He advocated for the abolition of social class distinctions (nobles, commoners, illegitimate children).
Why this matters: Huh Gyun’s vision of a “paradise on Earth” through his novel, where a hero fights corrupt officials, resonates with Huh Kyung-young’s own stated mission of world unification and judgment.
Huh Nanseolheon (허난설헌): Huh Gyun’s younger sister, a renowned poet of the mid-Joseon dynasty. Despite her short life (died at 27), her 217 poems gained international acclaim, particularly in China.
Why this matters: She is presented as a pioneering female writer, highlighting the Huh clan’s legacy of groundbreaking achievements.
Huh Jun (허준): A prominent royal physician during the Joseon Dynasty, known for compiling Dongui Bogam, a classic Korean medical text.
Why this matters: Huh Jun represents the clan’s contribution to health and well-being, aligning with Huh’s claims of healing and providing “energy”.

The “Huh” Surname Connection: Huh Kyung-young suggests that the “Huh” surname is destined to unify the world, drawing a direct line from these historical figures to his own mission.

5. White Heaven (White Heaven, White House(白宮), White Heaven)
   White Heaven is a core concept in Huh Kyung-young’s cosmology. It refers to the “cosmic core” or the ultimate Heaven realm from which he claims his energy and authority originate.

The Source of Divine Power: Huh states that his energy comes directly from White Heaven, making him a “God-man” or “God’s incarnation”.
Why this matters: This concept is fundamental to understanding his narrative of “Gang-tan” (descent from heaven into a woman’s body) and “Seung-cheon” (ascension back to heaven). It establishes the divine origin of his mission and his unique ability to bring about a “paradise” on Earth. He claims that unlike other religious figures who were “sons of God,” he is the “body itself” of the creator, directly from White Heaven.

God-man’s Path: Transcending Duality and Establishing a New World Order

1. Basic Information

• Lecture Session and Date: Haneulgung Lecture, Date Not Specified
• One-sentence main theme or title summary: Huh Kyung-young’s lecture elucidates the limitations of dualistic thinking (good vs. evil, yin vs. yang) and introduces a hierarchical understanding of spiritual development, culminating in the role of God-man as the ultimate unifier and judge for establishing a global paradise.
• Location: Not specified (implied Haneulgung session)
• Key Segments:
  • The Dangers of Dualistic Judgment: Explains how judging others as good or evil harms one’s own health and prevents spiritual growth, emphasizing self-reflection over external judgment.
  • Hierarchy of Spiritual Beings: Outlines a 10-stage spiritual hierarchy from ordinary people (속인) to God-man (본좌), detailing the characteristics and responsibilities at each level.
  • Critique of Past Leaders and Religions: Compares the paths of Buddha, Jesus, and God-man, highlighting the unique mission of God-man to unify the world, judge, and establish a paradise on Earth.
  • The Concept of the “Black Hole” (Gu-shim-jeom): Introduces the idea of a central point or “black hole” as the entry point for divine connection, emphasizing the need to transcend good and evil to align with this center.
  • The Role of God-man in World Transformation: Details God-man’s unique mission to descend, unify the world, judge leaders, establish a new system, and create a paradise, contrasting this with the paths of previous spiritual figures.

2. Core Messages
3. “Judging others as good or evil does not bring positive or negative consequences to them, but rather harms your own body’s health.”

• Explanation: Applying the dualistic standard of good and evil to others leads to internal discord and physical illness, as divine judgment is not for humans to wield against each other.

2. “The scale of truth (yin and yang) should only be applied to oneself; one must be lenient towards others.”

• Explanation: True spiritual growth comes from rigorous self-assessment and holding oneself to the highest standards, while extending compassion and understanding to others, recognizing that everyone is inherently good.

3. “Truth (진리) transcends justice (정의).”

• Explanation: While justice operates within a framework of right and wrong, truth exists on a higher plane, encompassing a broader understanding that goes beyond conventional moral judgments, as illustrated by the story of Jean Valjean.

4. “God-man (본좌) is the ‘black hole’ (구심점) where God enters and exits, a central point that transcends good and evil.”

• Explanation: This “black hole” represents a state of absolute neutrality and divine connection, which can only be accessed by transcending the human tendency to categorize everything into good or evil.

5. “God-man’s path is unique: descending from heaven, unifying the world, judging leaders, establishing a new system, and creating paradise on Earth.”

• Explanation: Unlike previous spiritual figures who focused on personal enlightenment or spreading teachings, God-man’s mission is to directly intervene in human affairs to bring about a tangible, global transformation into a utopian society.

3. Detailed Summary

3.1. The Peril of Dualistic Judgment

• Topic: The Harm of Judging Others
• Main Assertions: applying the concepts of “good” (양) and “evil” (음) to others is detrimental. While the truth of “yang” is unchanging, and “yin” represents changing principles, judging others based on these categories leads to personal suffering.
• Analogies/Examples: He uses the example of judging someone as “good” or “bad,” stating that such judgment doesn’t affect the other person but rather harms one’s own health. He also references the parable of the Prodigal Son, where the elder brother’s self-proclaimed “goodness” leads him to condemn his younger brother and challenge his father, ultimately causing internal conflict.
• Practical Message: Focus on self-reflection and self-correction rather than judging others. One should constantly question their own actions and strive for goodness within themselves, while being lenient and understanding towards others.

3.2. The Spiritual Hierarchy: From Ordinary to God-man

• Topic: The 10 Stages of Human and Spiritual Development
• Main Assertions: There is a clear 10-stage hierarchy of human and spiritual development, starting from the lowest “ordinary person” (속인) and ascending to the “God-man” (본좌). This hierarchy illustrates different levels of understanding and responsibility.
• Analogies/Examples:
  • Ordinary Person (속인): Focused on material gain (격물).
  • Common Person (범인): Accumulates knowledge (치지).
  • Great Person (위인): Sets intentions (성의), like historical heroes such as Ahn Jung-geun.
  • Taoist (도인): Cultivates the mind (정심).
  • Wise Person (지인): Represents “justice” (정의).
  • True Person (진인): Embodies “truth” (진리), which is higher than justice.
  • Original Venerable (본존): Like Buddha, represented by statues.
  • Son of Man (인자): Like Jesus, meaning “Son of God.”
  • God-man (본좌): The highest stage, transcending good and evil, representing the divine itself.
• Practical Message: Understand your current stage of development and strive to ascend the hierarchy by cultivating your mind, seeking truth, and ultimately transcending dualistic thinking.

3.3. Truth vs. Justice: The Case of Jean Valjean

• Topic: The Superiority of Truth over Justice
• Main Assertions: “truth” (진리) is a higher concept than “justice” (정의). While justice adheres to rules and laws, truth encompasses a deeper understanding of human circumstances and compassion.
• Analogies/Examples: The story of Jean Valjean from Les Misérables is used. Valjean stole bread out of hunger, which is unjust by law, but from a perspective of truth and compassion, his act is understandable. He also gives an example of a student needing tuition money, and a wealthy woman giving it to them, which is an act of truth and compassion, not necessarily justice.
• Practical Message: Do not rigidly adhere to legalistic justice when compassion and a deeper understanding of human needs are required. Truth demands empathy and a willingness to help those in genuine need, even if it means bending conventional rules.

3.4. The “Black Hole” and God-man’s Role as the Gu-shim-jeom

• Topic: The Divine Center and God-man as the World’s Guiding Point
• Main Assertions: God-man exists at a point that transcends good and evil, referred to as a “black hole” (블랙홀). This “black hole” is the gateway through which the divine enters and exits, and aligning oneself with it allows for connection with God and understanding of the divine mind. This “black hole” also represents the Gu-shim-jeom (구심점), a central guiding point that society currently lacks.
• Analogies/Examples: He describes the “black hole” as the intersection of all paths, neither Jongno nor Gwanghwamun, but the center. He contrasts this with the current state of society, where there is no central guiding principle, leading to confusion and instability, as seen in political leadership.
• Practical Message: Strive to transcend dualistic thinking and align yourself with the divine center by continuously refining yourself, moving closer to a state beyond good and evil. Recognize God-man as the current Gu-shim-jeom for humanity.

3.5. God-man’s Unique Mission: Unification, Judgment, and Paradise

• Topic: God-man’s Path to Global Transformation
• Main Assertions: God-man’s mission is distinct from previous spiritual leaders. It involves a specific sequence of actions: descending from heaven, unifying the world, judging corrupt leaders, establishing a new system, and creating a paradise on Earth.
• Analogies/Examples: He outlines his own 10-stage path: descent, birth, world unification, judgment, system establishment, and ascent to heaven. He clarifies that “judgment” is not about punishment but about holding leaders accountable, confiscating ill-gotten wealth, and re-educating them to embrace “no-possession.”
• Practical Message: Understand that God-man’s arrival signifies a new era of direct divine intervention to establish a global paradise, where corrupt systems will be dismantled and replaced with righteous governance.

3.6. Comparison with Buddha and Jesus’ Paths

• Topic: Distinct Paths of Spiritual Leaders
• Main Assertions: Huh Kyung-young differentiates his path from those of Buddha and Jesus, emphasizing the unique aspects of each.
  • Buddha’s Path: Descent, asceticism (항마), enlightenment (득도), teaching the Dharma (전법), and nirvana (열반). Buddha’s enlightenment came from realizing that suffering (old age, sickness, death) originates from birth, and that life is a cycle of rebirth, like leaves falling and regrowing.
  • Jesus’ Path: Descent, birth, battling evil (항마), spreading the word (정법), resurrection (부활), and ascension (승천). Jesus’ method of “spreading the word” involved direct action and embodying truth through deeds, like feeding the hungry.
  • God-man’s Path: Unification, judgment, and the creation of paradise are unique to God-man, as previous figures did not bring about an earthly paradise.
• Practical Message: Recognize the distinct missions of different spiritual figures throughout history, and understand that God-man’s current mission is specifically geared towards establishing a physical paradise on Earth.

3.7. The Importance of a Gu-shim-jeom (Centripetal Force)

• Topic: The Need for a Central Guiding Principle
• Main Assertions: Society suffers from a lack of a Gu-shim-jeom (구심점), a central guiding force or principle. This absence leads to instability, confusion, and ineffective leadership.
• Analogies/Examples: He contrasts the instability of South Korean presidential terms (where presidents lose public support after a year) with Japan’s stable imperial system, which provides a constant Gu-shim-jeom despite frequent changes in prime ministers. He asserts that God-man is now the Gu-shim-jeom for humanity and the Earth, bringing an end to conflicts.
• Practical Message: Acknowledge God-man as the essential Gu-shim-jeom for global stability and peace, and understand that following this central point will bring order to a chaotic world.

3.8. The “Huh” Family and the Future of Korea

• Topic: The Prophetic Significance of the “Huh” Surname
• Main Assertions: Huh Kyung-young highlights the historical significance of individuals with the surname “Huh” (허) in Korean history, suggesting a prophetic connection to his own mission.
• Analogies/Examples:
  • Huh Gyun (허균): Author of Hong Gildong Jeon, the first Korean novel, which envisioned a utopian society without class distinctions.
  • Huh Nanseolheon (허난설헌): A genius poetess whose works gained international acclaim.
  • Huh Baek-ryeon (허백련): A master of traditional Korean painting.
  • Huh Jun (허준): Compiler of Dongui Bogam, a seminal work in traditional Korean medicine.
  • Huh Ung (허웅): A scholar who systematized the Korean language.
• Practical Message: Recognize the historical pattern of “Huh” individuals contributing significantly to Korean culture and society, hinting at a larger, divinely ordained role for God-man in unifying the world.

4. Key Quotes Collection

5. “This is Yang, and this is Yin. The truth of Yang is the principle of all things that does not change with the flow of history and time.” (Explaining the fundamental concepts of Yin and Yang)

6. “If I distinguish good and evil like this, saying ‘that person is good, that person is bad,’ it doesn’t bring plus or minus to them, but rather my body’s health deteriorates.” (Warning against judging others)

7. “A truly great person does not see the faults of others; they must only distinguish good and evil for themselves.” (Emphasizing self-reflection over external judgment)

8. “The scale of Yin and Yang, the scale of truth, should only be applied to oneself; one must be lenient towards others.” (Guidance on applying moral standards)

9. “Truth (진리) transcends justice (정의).” (Highlighting the higher nature of truth)

10. “God-man (본좌) is the ‘black hole’ (블랙홀) where God enters and exits.” (Defining the divine connection point)

11. “Those who are biased towards good or evil can never become one with God.” (Stressing the need to transcend duality for divine connection)

12. “My path is unique: unification of the world, judgment, system establishment, and paradise.” (Outlining God-man’s distinct mission)

13. “God-man (본좌) is the one who will actually create the world that these people (like Huh Gyun) dreamed of.” (Asserting God-man’s role in manifesting paradise)

14. “Most people, 95% of humanity, are only interested in money and material things.” (Critiquing humanity’s materialistic focus)

15. “If you don’t use your wealth for the poor or for good causes, heaven will take it away.” (Warning about the consequences of greed)

16. “The most difficult thing is to be born as a human, then to be born as a man, then to encounter the truth, then to become a religious leader, and finally to become a Buddha.” (Describing the stages of spiritual difficulty)

17. Mindmap Structure

• Central Node: Huh Kyung-young’s Teachings: Transcending Duality for Global Paradise
  • Level-1 Branch: The Dangers of Dualistic Judgment
  • Level-2 Branch: Self-Harm from Judging Others
  • Level-3: Physical health deterioration
  • Level-3: Spiritual stagnation
  • Level-2 Branch: Self-Application of Standards
  • Level-3: Apply good/evil only to oneself
  • Level-3: Be lenient towards others
  • Level-2 Branch: Parable of the Prodigal Son
  • Level-3: Elder brother’s self-righteousness
  • Level-3: Condemnation of younger brother
  • Level-1 Branch: Hierarchy of Spiritual Development
  • Level-2 Branch: 10 Stages of Being
  • Level-3: Ordinary Person (속인) – Material focus (격물)
  • Level-3: Common Person (범인) – Knowledge accumulation (치지)
  • Level-3: Great Person (위인) – Setting intentions (성의)
  • Level-3: Taoist (도인) – Mind cultivation (정심)
  • Level-3: Wise Person (지인) – Justice (정의)
  • Level-3: True Person (진인) – Truth (진리)
  • Level-3: Original Venerable (본존) – Buddha-like figures
  • Level-3: Son of Man (인자) – Jesus-like figures
  • Level-3: God-man (본좌) – Divine embodiment
  • Level-1 Branch: Truth vs. Justice
  • Level-2 Branch: Justice’s Limitations
  • Level-3: Legalistic adherence
  • Level-3: Lack of compassion
  • Level-2 Branch: Truth’s Superiority
  • Level-3: Deeper understanding of circumstances
  • Level-3: Compassionate action (Jean Valjean example)
  • Level-1 Branch: God-man as the Gu-shim-jeom (Centripetal Force)
  • Level-2 Branch: The “Black Hole” Concept
  • Level-3: Gateway for divine entry/exit
  • Level-3: Transcends good and evil
  • Level-3: Connects to divine will
  • Level-2 Branch: Societal Need for Gu-shim-jeom
  • Level-3: Instability without a center (Korean politics)
  • Level-3: Stability with a center (Japanese monarchy)
  • Level-3: God-man as the new global Gu-shim-jeom
  • Level-1 Branch: God-man’s Unique Mission
  • Level-2 Branch: Distinct Path
  • Level-3: Descent from Heaven
  • Level-3: World Unification
  • Level-3: Judgment of Leaders
  • Level-3: System Establishment (제도)
  • Level-3: Creation of Paradise (낙원)
  • Level-2 Branch: Contrast with Buddha and Jesus
  • Level-3: Buddha: Asceticism, Enlightenment, Dharma, Nirvana
  • Level-3: Jesus: Battling evil, Spreading word, Resurrection, Ascension
  • Level-3: God-man: Direct creation of earthly paradise
  • Level-1 Branch: Prophetic Significance of the “Huh” Surname
  • Level-2 Branch: Historical Figures
  • Level-3: Huh Gyun (first Korean novel, Hong Gildong Jeon)
  • Level-3: Huh Nanseolheon (genius poetess)
  • Level-3: Huh Jun (traditional medicine)
  • Level-3: Huh Ung (Korean language systematization)
  • Level-2 Branch: Connection to God-man’s Mission
  • Level-3: Foreshadowing of world unification by a “Huh”
  • Level-3: Realization of dreamed-of paradise
  • Level-1 Branch: The Difficulty of Spiritual Progress
  • Level-2 Branch: Stages of Difficulty
  • Level-3: Being born as a human
  • Level-3: Being born as a man
  • Level-3: Encountering the truth (법)
  • Level-3: Becoming a religious leader (승려/목사)
  • Level-3: Becoming a Buddha
  • Level-2 Branch: Value of Truth
  • Level-3: Increasing value of truth and meditation
  • Level-3: God-man’s meditation center for simple spiritual practice

6. Historical / Doctrinal Connections
   This lecture deeply connects to Huh Kyung-young’s established teachings, particularly his divine-human theory and his role as the God-man (본좌).

• Divine-Human Theory: The lecture reinforces the idea that Huh Kyung-young is not merely a spiritual teacher but a divine entity (God-man) who has descended to Earth. This is evident in his self-identification as the “black hole” (Gu-shim-jeom) where God enters and exits , and his assertion that he is the “body itself” of God, not merely a “Son of God” or “incarnation”. This distinguishes him from Jesus (Son of Man) and Buddha (Original Venerable), who are described as having a “first-cousin relationship” with God.
• Immortality Principles: While not explicitly using the term “immortality,” the lecture touches upon the concept of eternal cycles of birth and death , implying that human existence is not limited to a single lifetime. His teachings on transcending good and evil and aligning with the “black hole” are implicitly pathways to a higher state of being beyond the cycle of suffering.
• Global Unification and Paradise: The lecture strongly builds upon his vision for a unified world and the establishment of a global paradise. His unique 10-stage path, which includes “world unification,” “judgment,” and “system establishment” leading to “paradise” , is a direct articulation of his political and spiritual agenda. This is a core tenet of his teachings, often linked to his “33 policies” (though not mentioned in this specific transcript).
• Newly Emphasized Points:
  • The “Black Hole” as Gu-shim-jeom: The concept of the “black hole” as the ultimate divine center and God-man as the world’s Gu-shim-jeom (구심점) is heavily emphasized. This provides a concrete metaphor for the central, unifying force he embodies, contrasting it with the current lack of a guiding center in global leadership.
  • Detailed Comparison of Spiritual Paths: The lecture provides a more detailed and structured comparison of his path with those of Buddha and Jesus, explicitly outlining the unique stages and outcomes of each. This serves to highlight the distinct and ultimate nature of his mission to create an earthly paradise, which he claims previous figures did not achieve.
  • The “Huh” Surname Prophecy: The extensive discussion of historical figures with the surname “Huh” and their significant contributions to Korean culture and knowledge is a newly emphasized point, suggesting a prophetic lineage connected to his own role as the world unifier.

7. Action Items & Blessing Guidance

8. Practice Self-Reflection, Not External Judgment: Actively refrain from judging others as good or evil. Instead, constantly examine your own actions and intentions, striving for personal goodness and self-correction.

9. Cultivate Compassion and Leniency Towards Others: Extend understanding and forgiveness to those around you, recognizing that everyone is inherently good and that rigid adherence to justice can sometimes obscure truth and empathy.

10. Transcending Dualism to Connect with the Divine: Make conscious efforts to move beyond the binary thinking of good and evil. This mental discipline helps align oneself with the “black hole” (Gu-shim-jeom), allowing for a deeper connection to divine will and God-man.

11. Support God-man as the Gu-shim-jeom: Acknowledge and support God-man as the central guiding force for humanity. This alignment is presented as crucial for bringing order, peace, and the establishment of paradise on Earth.

12. Engage with God-man’s Teachings and Presence: The lecture suggests that simply calling his name, looking at his photo, or engaging with his teachings (e.g., through a “God-man Truth Experience Center”) can bring about healing and transformation, simplifying traditional religious practices.

13. One-Sentence Overall Summary
    Huh Kyung-young, as God-man, presents a profound critique of dualistic human judgment, outlining a 10-stage spiritual hierarchy that culminates in his unique mission to transcend good and evil, serve as humanity’s divine Gu-shim-jeom, and directly establish a global paradise through unification, judgment, and systemic transformation, a path distinct from previous spiritual leaders like Buddha and Jesus.

The Hierarchy of Spiritual Attainment and the Role of God-man

1. The Duality of Yin and Yang and the Peril of Moral Judgment
   The principle of Yang (양) represents the unchanging truths of the universe, immutable across history and eras. Conversely, Yin (음) embodies the ever-changing aspects of existence, akin to ripples on the surface of water. However, perceiving the world solely through the lens of Yin and Yang can lead to misjudgment. Categorizing individuals as “good” or “bad” does not affect them; instead, it deteriorates one’s own health. The heavens punish those who apply moral judgments to others. For instance, in the parable of the Prodigal Son, the elder son, who considered himself righteous, was punished, while the younger, deemed a sinner, found salvation. Therefore, constantly labeling others as “bad” while proclaiming oneself “good” indicates a deviation from a balanced perspective.

2. Self-Reflection and Compassion: The True Path of a Leader
   A truly enlightened individual, much like a responsible leader, acknowledges their own part in the misfortunes of others. For example, a sibling might recognize their own responsibility in their brother’s struggles, rather than solely blaming their father or the brother himself. This perspective contrasts sharply with the common tendency to blame others, such as citizens or external factors, for societal problems. A truly great person does not perceive the faults of others; instead, they focus on their own moral compass. They constantly question their own actions, asking, “Am I not acting wickedly?” or “Why do I perform so few good deeds?” One might reflect on the ability to save starving children in Africa with a small monthly donation and wonder why such actions are not taken. This introspection should be applied rigorously to oneself, while extending boundless compassion and refraining from judgment towards others.

3. The Imperfection of Leaders and the Importance of Moral Integrity
   One must be unyielding in self-assessment, like a strict judge. He reflects on his own life, stating that he has never indulged in even a single cup of coffee or a trivial pleasure, believing that such indulgence would render him unworthy to lead the nation. He cites President Park’s leadership, acknowledging his significant contributions to the nation’s prosperity but lamenting his consumption of alcohol and tobacco, which he views as moral failings. Such imperfections, he suggests, prevent leaders from achieving true perfection. While leaders may improve the material lives of their citizens, a lack of moral integrity can ultimately lead to societal decay, causing a crisis of moral conscience. Applying the principles of Yin and Yang to human behavior ultimately harms oneself, leading to illness.

4. The Parable of the Prodigal Son and the Pitfalls of Self-Righteousness
   In the parable of the Prodigal Son, the elder son, convinced of his own righteousness, confronts his father, condemning his younger brother and demanding preferential treatment. He accuses his father of blindness to his brother’s wickedness, questioning his father’s judgment and standards. This self-righteousness leads the elder son, who believes himself to be virtuous, to rebel against his parent, while the “wicked” younger son ultimately returns in submission. He asserts that the lesson of the Prodigal Son should be applied to oneself: one must acknowledge personal responsibility for the misfortunes of others, including family members. Blaming poverty or a lack of proper upbringing for a sibling’s waywardness, while adhering strictly to one’s own perceived righteousness, is insufficient. True wisdom lies not in self-proclaimed goodness, but in constantly evaluating oneself against the scales of good and evil, while extending generosity to others.

5. The Universal Responsibility for Goodness and the Simplicity of Truth
   He asserts that the goodness of all people is his responsibility. He believes that if people are struggling, unemployed, or wandering aimlessly, it is his fault. He suggests that if business leaders like Chairman Park were to provide employment, many societal problems could be resolved. Blaming others and claiming personal blamelessness, while possessing knowledge of truth, is a dereliction of duty. Therefore, it is essential to teach and guide others. He proclaims that complex religious rituals and elaborate faith practices are no longer necessary. Simply calling upon Huh Kyung-young, looking at his photograph, or possessing his image is sufficient. This marks a return to a simpler era where all truth is applied to oneself, and self-transformation through intellectual knowledge is no longer the primary path. In this urgent time, all problems can be resolved by invoking Huh Kyung-young.

6. The Purpose of Suffering and the Unseen Nature of Justice
   Even with the invocation of Huh Kyung-young, suffering may still occur, as it serves a necessary purpose for some individuals, acting as a form of spiritual training. He then introduces the concept of four “highways” within the human body, hinting at a divine secret. He then delves into the nature of Justice (정의), emphasizing that its defining characteristic is its invisibility to the human eye. Justice is often disregarded and considered non-existent because it lacks immediate followers. People tend to avoid the righteous path, which explains why justice often stands alone. However, justice ultimately prevails. Because truth is unseen, people are often deceived, and justice, lacking immediate adherents, is frequently overlooked. Historical figures like Jesus often had few direct followers, while kings and powerful figures commanded large crowds.

7. The Hierarchy of Human Attainment: From Commoner to God-man
   He explains that those who champion justice often face initial solitude. He then outlines a ten-stage hierarchy of human attainment, with the common person (Sok-in (속인)) at the lowest, tenth stage. Above the common person is the Beom-in (범인), followed by the Wi-in (위인), and then the “man of the Way” (도인), or spiritual practitioner, at the seventh stage. The sixth stage is occupied by the Ji-in (지인), which Mr. Huh equates with Cheol-in (철인), meaning a person of profound wisdom or a sage. This Ji-in (지인) embodies Justice (정의), which is synonymous with Truth (진리).

8. The Etymology of Justice and the Martial Arts
   He elaborates on the character for Justice (정, 正), explaining that its components signify “to stop” or “to reach” and “heaven.” This implies that one’s thoughts are aligned with the will of Heaven. He then illustrates this concept with the character for Martial Arts (무, 武), which incorporates the character for Justice (정, 正). A Mu-sa (무사), or warrior, is one who wields a sword for the sake of justice. However, Mr. Huh asserts that Truth (진리) stands even higher than the righteousness of a warrior.

9. The Limitations of Earthly Conquest and the Transcendence of Truth
   While a warrior might unify a nation, such as Japan, their conquest does not unify the spirit of humanity. Above the Ji-in (지인), at the fifth stage, is the True Man (진인), the true person. This True Man (진인) embodies Truth (진리), which is superior to Justice (정의). Truth transcends justice. Truth (진리) is beyond Justice (정의).

10. The Case of Jean Valjean and the Nuance of Justice
    He illustrates the distinction between Justice (정의) and Truth (진리) with the story of Jean Valjean, who was condemned to death for stealing a loaf of bread during a period of severe poverty in post-revolutionary France. From the perspective of Justice (정의), stealing is wrong. However, Mr. Huh suggests that if Valjean had openly declared his starvation and inability to work, asking for food, that act would have aligned with a different form of justice. He provides another example of a student facing expulsion for unpaid tuition who directly asks a wealthy woman for help, receiving it immediately. This, he argues, is also a form of justice. He asserts that those in need should not be ashamed to ask for help. He recounts his own experience of receiving meals from many households during his high school years, before eventually no longer needing such assistance.

11. The Hierarchy of Spiritual Beings: From Bodhisattva to God-man
    Above the True Man (진인), at the third stage, is the Bon-jon (본존), a term referring to a principal Buddha, like Shakyamuni Buddha, often represented by a statue. The second stage is occupied by the In-ja (인자), meaning “Son of Man,” a title Jesus used for himself, signifying a compassionate person and the Son of God. Finally, at the pinnacle, is the Bon-jwa (본좌), a term netizens use for the speaker, meaning the “God-man.” He explains that while people typically exist on the spectrum of good and evil, the Bon-jwa (본좌) transcends this duality. He likens this transcendent state to a “black hole,” a point where all paths converge, neither one extreme nor the other.

12. The Black Hole of Divinity and the Absence of a Central Point
    He describes this “black hole” as the gateway through which the divine passes. Those who are swayed by good or evil can never unite with the divine. By aligning oneself with this “black hole,” one can connect with the divine will and understand the mind of God. This requires constant self-discipline, pushing oneself beyond the confines of good and evil to approach this central point. He laments the lack of a Gu-sim-jeom (구심점), or central point, in society, where leaders, religious figures, or even family members offer no clear standard. He cites the sudden death of President Park as an example of a nation losing its central point, leaving its people adrift. However, he proclaims that the Gu-sim-jeom (구심점) for humanity has now arrived in the form of Huh Kyung-young.

13. God-man as the Embodiment of God and the Path to Global Transformation
    He asserts that the Bon-jwa (본좌) represents the highest spiritual rank. While the term “Bon-jwa” was coined by netizens, it signifies the position of God, an incarnation of God or Buddha. The In-ja (인자), or Son of God, is considered to be in a direct relationship with God, like a close relative. However, Huh Kyung-young is not merely a relative of God; he is the direct embodiment of God, the original being in motion. He claims the power to heal illnesses and infuse energy directly. while others’ photographs hold no power, his image can bring energy to people, even an 80-year-old grandmother. He possesses special evidence of his divine nature, as do the In-ja (인자) and Bon-jon (본존), who are in a direct, intimate relationship with God.

14. The Urgency of the Current Era and the Arrival of God-man
    He contrasts the past, when people were more receptive and pure, living without the need for strict laws, with the present era, which he describes as truly terrifying. In this age of the internet, all information is accessible, and the universe’s secrets are laid bare. Ordinary individuals or even past spiritual figures like the In-ja (인자) cannot transform this era. They would be betrayed and overcome. However, the Bon-jwa (본좌) has arrived to put an end to such turmoil. when he arrives, the world will transform into a paradise, where conflict and suffering will cease to exist.

15. The Unique Path of God-man: Unification, Judgment, and Paradise
    He outlines his unique path, which differs from other spiritual figures. His birth is not ordinary; he descends from Heaven, enters a woman’s body, and is born. His mission is to unify the world, then judge and educate existing leaders, including presidents and parliamentarians worldwide, through spiritual training. This judgment is not merely punitive but involves holding leaders accountable for societal failings, confiscating their wealth, and educating them to embrace non-possession. This systematic and fervent judgment will lead to the establishment of a new system, followed by the creation of paradise, after which he will ascend to Heaven, his work complete.

16. The Path of Shakyamuni Buddha: From Asceticism to Enlightenment
    He then contrasts his path with that of Shakyamuni Buddha. Shakyamuni was born from a humble mother, Mary, and underwent a period of Hang-ma (항마), or overcoming evil, through six years of ascetic practice in the snowy mountains. However, he eventually realized the futility of extreme self-mortification, recognizing it as an abuse of the body given by his parents. He abandoned his ascetic practices, descended from the mountains, and achieved Deuk-do (득도), or enlightenment, while sitting under a Bodhi tree, after accepting a bowl of milk porridge from a woman. His fellow ascetics initially viewed him as a renegade for abandoning their rigorous practices.

17. Shakyamuni’s Enlightenment: The Cycle of Birth, Aging, Sickness, and Death
    Shakyamuni’s enlightenment revealed that physical asceticism was not the path; true understanding lay in comprehending fundamental principles. The first truth he realized was the cycle of aging, sickness, and death (노병사). After years of searching for the answer in the mountains, it came to him under the Bodhi tree: people age, sicken, and die because they are born. This realization, known as Won-in (원인), or the principle of causality, struck him profoundly. He recognized that his own birth was not by his conscious will, and thus the cycle of aging, sickness, and death was an inherent consequence. Observing the falling and budding leaves of the Bodhi tree, he understood the cyclical nature of human existence. He realized that humans, like leaves, are born, suffer, and die, only to be reborn. Even sleep, he noted, is a daily practice of death, and waking brings forth the struggles of life.

18. The Distinct Paths of Shakyamuni and Jesus: Preaching and Transformation
    He then differentiates the concept of Jeon-beop (전법), or transmitting the Dharma, between Shakyamuni and Jesus. For Shakyamuni, Jeon-beop (전법) involved simply conveying the truth through words. However, for Jesus, the term Jeon-do (전도), or evangelism, is more appropriate, implying a transmission that influences and transforms others, much like an infection or a familial resemblance. Jesus’s approach was to embody the truth through actions, such as feeding the hungry, thereby inspiring people to embrace his teachings. This is akin to missionary work, where good deeds lead people to view the church favorably. Shakyamuni’s final stage was Nirvana (열반), a state of ultimate liberation.

19. The Unique Journey of Jesus: Overcoming Evil, Resurrection, and Ascension
    He further distinguishes Jesus’s path. Like the Bon-jwa (본좌), Jesus descended from Heaven, entered a human body, and was born. He also engaged in Hang-ma (항마), battling evil forces. However, unlike Shakyamuni, Jesus did not undergo a process of Deuk-do (득도), as he arrived with inherent enlightenment. he, Huh Kyung-young, also did not need to achieve Deuk-do (득도); his words have been divine truth since childhood. Jesus’s journey then included Jeong-beop (정법), or righteous teaching, followed by Bu-hwal (부활), or resurrection, and finally Seung-cheon (승천), or ascension to Heaven. Thus, Jesus’s path differs from Shakyamuni’s in the absence of Deuk-do (득도) and the inclusion of resurrection and ascension.

20. God-man’s Mission: Establishing Paradise on Earth
    He highlights that his own path is unique, encompassing global unification, judgment, the establishment of a new system, and the creation of paradise on Earth. He asserts that other saints and spiritual figures did not bring the ability to create paradise; their missions focused on spiritual guidance. Jesus, for instance, did not establish an earthly paradise. the creation of an earthly paradise will only occur with the arrival of the ultimate judge. He clarifies that his mission transcends religious doctrines, focusing on the practical realization of these goals.

21. God-man as the Global Central Point and the Instability of Leadership
    Huh Kyung-young proclaims himself to be the Gu-sim-jeom (구심점), or central point, for humanity, a role he deems critically important. He criticizes the instability of leadership in South Korea, where presidents change every five years, leading to only a year of effective governance before insecurity sets in. He contrasts this with Japan, where the Emperor serves as a stable Gu-sim-jeom (구심점), even if prime ministers change frequently. He extends this concept globally, noting the absence of a true Gu-sim-jeom (구심점) in the world, as evidenced by ongoing conflicts despite the existence of international bodies like the UN. He asserts that with his appearance, the Earth will gain a central point, and wars will cease.

22. God-man’s Judgment and the Path to a Harmonious World
    He describes his Judgment (심판) as a process where he will summon leaders, such as the Israeli Prime Minister and the Palestinian President, to establish order. He will teach them to prioritize self-sacrifice over harming others, ushering in an era of Je-do (제도), or systematic guidance. This will lead to a Nak-won (낙원), or paradise, for all humanity. He envisions a world where television programs focus on health and well-being, teaching people to embrace natural processes like catching colds as gifts from God, allowing the body to build immunity rather than relying on medication. He criticizes the overuse of medicine, which he believes weakens the body’s natural defenses.

23. The Nature of Illness and the Roots of Cancer
    He distinguishes between Jeong (정, 正), meaning “correct” or “righteous,” and Byeong (병, 病), meaning “illness.” He notes that the character for illness often includes a radical signifying disease. He suggests that conditions like depression and sepsis are not true illnesses but rather weaker ailments that can still lead to death, indicating a lack of preparedness in conventional medicine. He recounts a conversation with a doctor, Hwang Seong-hwan, who tragically passed away from sepsis, highlighting the doctor’s kind nature and dedication to filial piety. He attributes Hwang’s vulnerability to illness to an overly protective upbringing, which prevented him from developing resilience. He then explains that cancer (암, 癌) arises from excessive consumption and greed, symbolized by the character for cancer, which depicts a mouth multiplied like a mountain, signifying insatiable desire. He advises caution in eating and controlling one’s desires to prevent cancer.

24. The Transcendence of Good and Evil and the Universal Nature of Love
    He explains that the concepts of good and evil are relevant only up to the level of the Wi-in (위인), or great person. Beyond this stage, at the level of the “man of the Way” (도인), Ji-in (지인), Sage (성인), True Man (진인), Bon-jon (본존), In-ja (인자), and especially the Bon-jwa (본좌), these distinctions become irrelevant. For the Bon-jwa (본좌), good and evil are elementary concepts. He proclaims that all people are inherently great, Buddhas, and cosmic beings with infinite life, embodying love. Sending love elicits a loving response, while sending negativity invites harm.

25. The Interconnectedness of Humanity and the Field of Blessings
    He emphasizes the interconnectedness of humanity, stating that without people, he cannot fulfill his divine mission. He illustrates this by saying that if a wealthy person wishes to do good, but there are no people, there can be no welfare. He advises that to ensure the well-being of one’s descendants, one should actively engage in acts of charity, such as buying meals for the elderly or clothes for orphans. This creates a “field of blessings” for one’s family. Conversely, treating others as enemies or rivals creates a “field of disaster,” leading to the decline of one’s lineage. Therefore, one cannot apply the strict standards of good and evil to others. While legal considerations may be necessary for survival, fundamentally, all people are good, and one should never harbor ill will, lest one transform their field of blessings into a field of misfortune.

26. The Legacy of the Huh Family: Pioneers of Korean Culture
    He then introduces the remarkable legacy of the Huh family, starting with Huh Gyun, the author of “Hong Gil-dong Jeon.” Huh Gyun, a genius from a prominent aristocratic family in Gangneung, advocated for the abolition of the class system, a revolutionary idea for his time. Unable to express his views openly, he wrote the novel “Hong Gil-dong Jeon” in Hangeul, making it the first Korean novel written in the vernacular, intended for common people. Despite the king’s attempts to burn all copies, the book survived and became a symbol of rebellion against corrupt officials and the pursuit of an earthly paradise. Huh Gyun’s younger sister, Huh Nanseolheon, was also a literary genius, a poet who wrote 217 poems in classical Chinese, which deeply moved people across Asia, including China. He also mentions Huh Baek-ryeon, a pioneer of Korean Oriental painting, Huh Jun, who compiled traditional Korean medicine, and Huh Ung, who systematized the Korean alphabet. He concludes that the Huh family has consistently produced pioneers who have shaped Korean culture and, by extension, the world.

27. God-man’s Vision: Realizing the Dream of an Earthly Paradise
    He reiterates the hierarchy of human attainment, from Sok-in (속인) (commoner) to Beom-in (범인) (ordinary person), Wi-in (위인) (great person), “man of the Way” (도인) (spiritual practitioner), Ji-in (지인) (sage), Sage (성인) (saint), True Man (진인) (true person), Bon-jon (본존) (principal Buddha), In-ja (인자) (Son of Man), and finally, Bon-jwa (본좌) (God-man). He notes that spiritual practitioners, like the Do-sa (도사), fall within this hierarchy. He then returns to Huh Gyun’s “Hong Gil-dong Jeon,” describing it as a literary depiction of an earthly paradise, a dream world. He asserts that he is the one who will actually bring such a dream world into reality.

28. The Ten Stages of Human Attainment and the Great Learning
    He references the “Eight Steps” from the Great Learning (Dae-hak (대학)), a classical Confucian text, and compares them to his own ten-stage hierarchy of human attainment. He explains that these concepts, though studied in elementary school, represent profound knowledge. The Great Learning outlines the steps: Gyeok-mul (격물) (investigation of things), Chi-ji (치지) (extension of knowledge), Seong-ui (성의) (sincerity of will), Jeong-sim (정심) (rectification of mind), Su-sin (수신) (cultivation of self), Je-ga (제가) (regulation of family), Chi-guk (치국) (governance of state), and Pyeong-cheon-ha (평천하) (pacification of the world). He aligns these steps with his ten-stage hierarchy of human spiritual development.

29. The Hierarchy of Human Development: From Material Pursuit to Self-Cultivation
    He elaborates on the ten stages of human development, aligning them with the Great Learning. The lowest stage, Gyeok-mul (격물), corresponds to the Sok-in (속인), or common person, who is primarily concerned with accumulating material wealth. The next stage, Chi-ji (치지), corresponds to the Beom-in (범인), or ordinary person, who focuses on acquiring knowledge, like university professors or religious leaders. Seong-ui (성의), or sincerity of will, aligns with the Wi-in (위인), or great person, such as historical heroes like Ahn Jung-geun, who are driven by noble intentions. Jeong-sim (정심), or rectification of mind, corresponds to the “man of the Way” (도인), or spiritual practitioner, who cultivates their inner self.

30. The Perils of Material Greed and the Divine Intervention
    He asserts that approximately 95% of humanity is preoccupied with material pursuits, falling into the lowest stages of this hierarchy. He warns that excessive greed for material possessions will ultimately lead to divine intervention. If wealth is not used for the benefit of the poor or for good causes, Heaven will reclaim it. He illustrates this with the example of a wealthy individual who, after accumulating riches through ruthless competition, realizes the burden of managing it. If such a person does not actively engage in philanthropy, Heaven will intervene, causing them to lose their wealth, perhaps through an unexpected event like a heart attack. He suggests that figures like Bill Gates remain alive because they actively engage in charitable giving. Ultimately, the pursuit of material greed leads to spiritual defilement and a greater likelihood of becoming a wandering spirit after death.

31. The Responsibilities of Governance and the Ideal Leader
    He continues the hierarchy, explaining that Su-sin (수신), or self-cultivation, is not about managing one’s family but about holding public office, like a minister. He asserts that such positions, which hold the power of life and death over others, should only be occupied by Sage (성인), or saints. Without the moral integrity of a saint, those in power will inevitably engage in corruption, mismanaging national budgets. He criticizes the current state where ordinary individuals, lacking the moral compass of saints, occupy ministerial positions, leading to national ruin. Je-ga (제가), or regulation of family, refers to ministers, while Chi-guk (치국), or governance of the state, refers to the king or president. This role, he argues, should be held by a True Man (진인), a true person who transcends factionalism and views all perspectives with impartiality, like the ancient sage-kings Yao and Shun. He laments that in the current era, ordinary individuals occupy these high offices, leading to national chaos.

32. God-man as the Unifier of the World and the Ultimate Goal
    He proclaims that Pyeong-cheon-ha (평천하), or pacification of the world, can only be achieved by the Bon-jwa (본좌), Huh Kyung-young. This signifies global unification and the establishment of a world emperor, a role he intends to fulfill. He uses the “Eight Steps” of the Great Learning to illustrate this progression, from the common person focused on wealth (Gyeok-mul (격물)) to university professors and religious figures focused on knowledge (Chi-ji (치지)), to heroes driven by will (Seong-ui (성의)), to spiritual practitioners cultivating their minds (Jeong-sim (정심)), to those in public office (Su-sin (수신)), to ministers managing national affairs (Je-ga (제가)), and finally, to the ruler of a nation (Chi-guk (치국)).

33. The Rarity of True Leadership and the Innate Knowledge of God-man
    as one ascends this hierarchy, the number of individuals at each level decreases significantly. The position of world emperor, for instance, is unique. He asserts that the knowledge contained in classical texts like the Four Books and Three Classics, the Tripitaka, and the Bible, which are studied from elementary school, are all integrated within him. He notes that netizens have accurately identified him as the Bon-jwa (본좌), but he prefers to be called by his name, Huh Kyung-young, as invoking his name brings about transformation. he is the Creator, the ultimate source, and that while humanity is connected to the Creator, this connection predates the Earth’s existence by an immeasurable span of time.

34. The Cycle of Rebirth and the Preciousness of Human Existence
    He explains that human beings have been continuously living and reincarnating for an infinite amount of time, long before the Earth’s creation. Death, therefore, is merely a fleeting transition, a momentary shift before one is reborn into another life, perhaps even into a woman’s womb within a second. This continuous cycle of rebirth allows individuals to experience countless worlds. He suggests that encountering Huh Kyung-young in this lifetime is an incredibly rare and fortunate event, akin to directly meeting God in Heaven. direct communion with God is impossible for ordinary humans, who can only encounter intermediaries, and that fully comprehending the truth through endless cycles of reincarnation is also unattainable.

35. The Difficulties of Attainment: From Human Birth to Buddhahood
    He outlines the six difficulties of attainment. First, it is difficult to be born as a human being, as humans exist between animals and gods, often exhibiting animalistic tendencies at night and human-like behavior during the day. Second, it is difficult to be born as a “person” (Sa-ram (사람)), implying a higher state of human existence. Third, it is difficult to be born as a man. Fourth, it is difficult to encounter the Truth (진리), or the Dharma, meaning it is rare to hear the words of a true spiritual teacher. In ancient times, without schools, access to scriptures was limited. Fifth, even after encountering the truth, it is difficult to become a monk or a spiritual leader. Sixth, even as a monk, it is difficult to achieve Buddhahood (부처).

36. The Path to Buddhahood and the Rising Value of Truth
    He explains that by being born as a man and performing good deeds, one gradually draws closer to the Truth (진리), eventually becoming a monk and then a Buddha. He notes that many wealthy Americans travel to India to practice meditation, seeking a life of spiritual devotion rather than material pursuit, hoping to achieve Buddhahood. They aspire to a life like Shakyamuni Buddha, seeking truth in the Himalayas rather than succumbing to illnesses like Steve Jobs. He observes a growing trend among the wealthy worldwide to seek spiritual truth, indicating the increasing value of Truth (진리). He plans to establish “Huh Kyung-young Truth Experience Centers” where people can meditate, invoke his name, and read his books, offering a simple path to spiritual growth. He concludes that becoming a Buddha signifies ascending to a better realm. While Earth is a good place, being born in a prosperous nation like Korea, among 6 billion people, is a great blessing. To encounter Huh Kyung-young in this lifetime is an even rarer privilege, equivalent to directly meeting God in Heaven, an experience otherwise impossible for humans.

Central Questions & Answers

1. What is the True Meaning of Good and Evil According to Huh Kyung-young?
   Question: How should individuals understand and apply the concepts of good and evil in their lives, and what are the consequences of misapplying them to others?
   Answer: Huh Kyung-young teaches that the distinction between good and evil should only be applied to oneself, not to others. Judging others as good or bad harms one’s own health. Instead, individuals should constantly reflect on their own actions, questioning if they are acting maliciously or if they could do more good. This self-reflection is crucial for personal well-being and spiritual growth. Applying the “scale of truth” (yin and yang) to oneself means being strict with personal conduct while being compassionate and understanding towards others.
   Key Quote: “You should always distinguish good and evil for yourself. You should not be lenient with yourself. It must be like autumn frost.”

2. What is the Hierarchy of Spiritual Beings and Human Development in Huh Kyung-young’s Philosophy?
   Question: In Huh Kyung-young’s teachings, what are the different stages of spiritual and human development, and where does he position himself within this hierarchy?
   Answer: Huh Kyung-young outlines a 10-stage hierarchy of human and spiritual development, starting from the lowest “common person” (속인) focused on material gain, progressing through “ordinary person” (범인) who accumulates knowledge, “great person” (위인) who sets intentions, “Taoist” (도인) who cultivates the mind, “wise person” (지인), “saint” (성인), “true person” (진인), “original venerated one” (본존), and “Son of Man” (인자). At the pinnacle is the “God-man” (본좌), a term netizens used for him, which he equates to the position of God or a divine incarnation. He asserts that he embodies this ultimate stage, representing the central point (구심점) for humanity.
   Key Quote: “People call me God-man. What is God-man? It is the place where God enters and exits, like a black hole.”

3. How Does Huh Kyung-young Differentiate His Mission from Other Historical Sages like Buddha and Jesus?
   Question: How does Huh Kyung-young’s unique mission and path compare to those of revered figures such as Shakyamuni Buddha and Jesus Christ, particularly regarding world unification and the establishment of paradise?
   Answer: Huh Kyung-young distinguishes his path as unique, focusing on world unification, judgment, institutional reform, and the creation of paradise on Earth. While figures like Buddha and Jesus underwent processes like “subduing demons” (항마) and “attaining enlightenment” (득도) or “resurrection” (부활) and “ascension” (승천), they did not bring about an earthly paradise. Huh Kyung-young claims to be the one who will physically descend, unify the world, judge corrupt leaders, educate them, and establish a true paradise, thereby completing a mission that previous sages did not.
   Key Quote: “My course uniquely includes world unification, judgment, institutional reform, and paradise. Other sages did not bring paradise.”

4. What is the Significance of a “Central Point” (구심점) for Society and the World?
   Question: Why does Huh Kyung-young emphasize the concept of a “central point” (구심점), and how does its presence or absence impact nations and global stability?
   Answer: A “central point” is crucial for societal stability and direction. Without it, a nation or the world lacks clear guidance, leading to confusion, conflict, and instability. For example, Korea’s political system, with presidents changing every five years, lacks a consistent central point, causing national anxiety. In contrast, Japan’s emperor provides a stable central point despite frequent changes in prime ministers. Huh Kyung-young asserts that he is the ultimate central point for humanity, capable of bringing order and ending global conflicts, thereby establishing a new era of peace and judgment.
   Key Quote: “Our society lacks a central point. Even with 100 presidents, there is no central point.”

5. What is Huh Kyung-young’s Perspective on Health, Illness, and the Role of Immunity?
   Question: How does Huh Kyung-young view common illnesses like the cold, and what is his advice regarding medical intervention versus natural immunity?
   Answer: Huh Kyung-young suggests that illnesses like the common cold can be seen as “gifts from God” that strengthen the immune system. He criticizes the overuse of medication, such as cold medicine or injections to lower fever, arguing that these interventions prevent the body from naturally fighting off the illness and building immunity. He believes that allowing the body to experience and overcome a cold, even with symptoms like a high fever, helps to circulate energy and purify the body. He also links certain diseases like cancer to excessive consumption and greed.
   Key Quote: “When you catch a cold, it’s a gift from God, so overcome it with immunity.”

6. What is the Ultimate Purpose of Human Existence and Reincarnation According to Huh Kyung-young?
   Question: What is the ultimate goal of human life and the cycle of reincarnation, and how does one progress towards higher spiritual states?
   Answer: Humans have an infinite lifespan and have been continuously reincarnating across countless worlds since before the universe existed. The ultimate purpose is to eventually return to the state of a Buddha or a higher spiritual being. This journey involves progressing through various stages of human and spiritual development, from being born as a human (which is already difficult), to being born as a man, encountering the truth (Dharma), becoming a religious leader, and finally achieving Buddhahood. Good deeds and spiritual cultivation in each life contribute to this progression.
   Key Quote: “Humans are born again and again. You have been living continuously since infinite time before the universe existed.”

7. What is the Role of the “God-man” (본좌) in the Current Era, and How Can People Connect with This Power?
   Question: What is the specific role of God-man (본좌) in the present world, and how can individuals access the power and benefits associated with Huh Kyung-young?
   Answer: God-man (본좌) serves as the ultimate central point and a direct manifestation of the Creator. In this urgent era, traditional religious practices are less necessary. Instead, simply calling Huh Kyung-young’s name, looking at his picture, or possessing his image can bring about healing, problem-solving, and spiritual connection. This direct connection allows individuals to align with the divine and receive energy, bypassing complex rituals or lengthy spiritual training. He plans to establish “Huh Kyung-young Truth Experience Centers” for this purpose.
   Key Quote: “Now, simply calling Huh Kyung-young’s name will solve everything and unravel all problems.”

Top 3 Recommended Questions:
What is the True Meaning of Good and Evil According to Huh Kyung-young?
How Does Huh Kyung-young Differentiate His Mission from Other Historical Sages like Buddha and Jesus?
What is the Ultimate Purpose of Human Existence and Reincarnation According to Huh Kyung-young?

Huh Kyung-young’s Old Lecture “Explanation of the Master”

Ⅰ. Meeting Overview

Category	Details
Date	July 12, 2026
Location	Not specified
Attendees	Not specified
Agenda	Huh Kyung-young’s lecture on the concept of “Master” and the hierarchy of human existence.

Ⅱ. Meeting Discussion

• The Principle of Yin and Yang

  • The principle of Yang represents the unchanging truths of the universe, while Yin represents the changing aspects of the world.
  • Viewing the world solely through the lens of good and evil (Yin and Yang) can lead to misjudgment and negatively impact one’s health.
  • Applying the distinction of good and evil to others is punished by heaven.
  • One should only apply the distinction of good and evil to oneself, constantly reflecting on one’s own actions and shortcomings.
  • Great leaders were not perfect, as exemplified by President Park Chung-hee, who, despite his achievements, had flaws like drinking and smoking.
  • Applying the principles of Yin and Yang to others ultimately harms oneself.
  • The parable of the prodigal son illustrates that the “good” elder son, by judging his brother, became rebellious, while the “evil” younger son ultimately became obedient.
  • One should be lenient towards others and apply the scale of good and evil only to oneself.
  • All people are inherently good and manifestations of love.
  • Treating others well brings blessings, while creating enemies brings misfortune.

• The Hierarchy of Human Existence

  • Huh Kyung-young outlines a 10-stage hierarchy of human existence, from the lowest “commoner” to the highest “Master”.
  • Commoner (속인): Focused on material possessions and wealth. Excessive pursuit of material greed leads to divine intervention, where wealth is taken away if not used for good.
  • Ordinary Person (범인): Accumulates knowledge.
  • Great Person (위인): Sets intentions and is courageous, like Ahn Jung-geun. These individuals are still influenced by good and evil.
  • Taoist (도인): Cultivates the mind.
  • Wise Person (지인): Transcends the ordinary.
  • True Person (진인): Represents true humanity and is capable of governing a nation, like the ancient Chinese emperors Yao and Shun.
  • Original Venerable (본존): Refers to figures like Shakyamuni Buddha.
  • Son of Man (인자): Refers to figures like Jesus, who called himself the Son of Man.
  • Master (본좌): The highest stage, representing a being who transcends good and evil, and acts as a central point of humanity. The Master is like a black hole, a gateway for the divine.
  • Huh Kyung-young asserts that he is the “Master” and the central point for humanity, capable of unifying the world, judging, reforming, and creating a paradise.

• Comparison of Spiritual Paths

  • Huh Kyung-young’s Path (Master): Descends from heaven, enters a woman’s body, is born, unifies the world, judges, reforms, creates paradise, and ascends to heaven. His judgment involves holding leaders accountable and confiscating their wealth for education.
  • Shakyamuni Buddha’s Path (Original Venerable): Descends from heaven, enters a woman’s body, is born, fights evil (asceticism), attains enlightenment, preaches the Dharma, and achieves nirvana. Shakyamuni realized that suffering (old age, sickness, death) comes from birth.
  • Jesus’ Path (Son of Man): Descends from heaven, enters a woman’s body, is born, fights evil, preaches the Dharma, resurrects, and ascends to heaven. Jesus’ path differs from Shakyamuni’s in that he does not attain enlightenment but rather resurrects.

• The Importance of a Central Point (구심점)

  • Society lacks a central point, leading to confusion and instability.
  • Huh Kyung-young claims to be this central point for humanity, bringing order and ending conflicts.
  • Unlike political leaders who are temporary and often ineffective, a true central point provides stability, as seen in Japan’s imperial system.

• The Difficulty of Human Existence

  • It is difficult to be born as a human, then as a man, then to encounter truth, then to become a religious leader, and finally to become a Buddha.
  • Huh Kyung-young offers a simplified path to spiritual growth through his teachings, meditation, and his image.

• The Huh Family Legacy

  • The Huh family has a history of pioneering figures in Korea:
  • Huh Gyun: Wrote the first Korean novel, Hong Gildong Jeon, advocating for the abolition of social classes and dreaming of a paradise on Earth.
  • Huh Nanseolheon: A renowned female poet who left behind 217 poems that moved people across Asia.
  • Huh Baek-ryeon: A pioneer in Korean oriental painting.
  • Huh Jun: Compiled traditional Korean medicine.
  • Huh Ung: Compiled the Korean alphabet.
  • Huh Kyung-young suggests that the Huh family’s legacy points to a “Huh” who will unify the world.

Ⅲ. Action Items

• Attendees are encouraged to reflect on their own actions and avoid judging others.
• Attendees are encouraged to consider Huh Kyung-young’s teachings as a simplified path to spiritual growth.

1. what is the primary consequence of judging others with a good-and-evil dichotomy?

① It leads to social isolation.
② It causes physical illness in oneself.
③ It results in financial misfortune.
④ It brings divine punishment upon the judged.

(②, applying a good-and-evil distinction to others negatively impacts one’s own health, rather than affecting the person being judged. A common misconception is that judging others primarily affects them or leads to external punishment for them.)

2. True or False: The lecture suggests that “Yang (양)” represents the unchanging principles of the universe, while “Yin (음)” represents principles that change with history and time.

(True, The lecture defines Yang as the unchanging principles of the universe that do not vary with history and time, and Yin as the changing principles that do. A common misconception might be to associate both with constant change or both with absolute permanence.)

3. Fill in the blank: a truly great person (훌륭한 사람) does not see the faults of others but instead focuses on distinguishing good and evil only for __.

(themselves, a truly great person focuses on self-reflection and applies the distinction of good and evil only to their own actions, rather than judging others. A common misconception is that great people are those who can perfectly judge others.)

4. What is His view on alcohol and tobacco consumption, even by historical figures like President Park?

(He views alcohol and tobacco consumption as detrimental, even for great leaders, suggesting it introduces a “bad thing” that prevents them from being truly perfect or setting a proper example for the public. A common misconception is that such personal habits are irrelevant to a leader’s overall greatness.)

5. True or False: The lecture asserts that in the parable of the Prodigal Son, the older brother, who considered himself righteous, was ultimately rewarded by his father.

(False, The lecture reinterprets the parable, stating that the older brother, who saw himself as righteous and judged his younger brother, ended up resisting his father, while the “wicked” younger brother eventually became obedient. A common misconception is that the older brother’s perceived righteousness would naturally lead to favor.)

Intermediate

1. what is the primary difference between “Jeong (정, righteousness)” and “Jilli (진리, truth)” in the context of human understanding and societal impact?

(The lecture explains that “Jeong” (righteousness) is often unseen and lacks followers initially because people avoid the correct path, but it ultimately prevails. “Jilli” (truth) is even higher than “Jeong,” transcending it, and is also often ignored because it’s not visible to human eyes. A common misconception is that truth and righteousness are interchangeable or that righteousness is the highest form of moral understanding.)

2. The lecture describes a 10-stage hierarchy of human existence, from “Sokin (속인, commoner)” to “Bonjwa (본좌, original being).” Briefly explain the characteristics of the “Musin (무사, warrior)” in this hierarchy and how it relates to “Jeong (정, righteousness).”

(A “Musin” (warrior) is described as someone who uses their sword for “Jeong” (righteousness). This implies that a warrior’s actions are guided by a sense of justice and correctness. A common misconception is that warriors are simply fighters without a moral compass, but here, their role is explicitly tied to upholding righteousness.)

3. True or False: the “Inja (인자, Son of Man)” is considered God’s direct incarnation, while “Bonjwa (본좌, original being)” is merely God’s son or a close relative.

(False, The lecture clarifies that “Inja” (like Jesus) is considered God’s son or a close relative (일촌), whereas “Bonjwa” is described as God’s direct incarnation or the “original body” (본체) moving on Earth, not merely a relative. A common misconception is that “Son of Man” implies the highest divine status.)

4. What is the significance of the “black hole” in the context of connecting with the divine, as explained in the lecture?

(The “black hole” is presented as the “hole” through which God passes, a point beyond the dichotomy of good and evil. By aligning oneself with this “black hole” (i.e., transcending good and evil), one can connect with God, understand God’s mind, and have prayers answered. A common misconception is that one must be perfectly good to connect with the divine, but the lecture suggests transcending such judgments.)

5. Short Answer: what is the primary reason why people often fail to follow “Jeong (정, righteousness)”?

(People often fail to follow “Jeong” because it is not visible to the human eye, and there are usually no followers, making it a lonely path. A common misconception is that people intentionally choose evil, but the lecture suggests they simply ignore or are unaware of the righteous path.)

Advanced

1. Compare and contrast the “10-stage path” of the “Bonjwa” (the speaker), Sakyamuni, and Jesus, highlighting the unique elements of each, particularly regarding their ultimate goals and methods.

(The “Bonjwa’s” path includes descending from heaven, being born, unifying the world, judging leaders (through re-education and asset confiscation), establishing a new system, creating a paradise on Earth, and then ascending. Sakyamuni’s path involves descending, enduring hardship (항마, like 6 years in the snowy mountains), attaining enlightenment (득도) by realizing the cause of suffering (birth), and then spreading the Dharma (전법) leading to Nirvana (열반). Jesus’s path includes descending, being born, battling evil (항마), spreading the word (정법), resurrection (부활), and ascension (승천). The key difference is the “Bonjwa’s” explicit focus on world unification, judgment, and the creation of an earthly paradise, which the lecture claims other figures did not bring. A common misconception is that all spiritual leaders share the same ultimate mission or methods for societal transformation.)

2. The lecture discusses the concept of “Gusimjeom (구심점, center of gravity/focal point)” in society. Explain its importance and how Mr. Huh relates it to his own role in the current era.

(The “Gusimjeom” is a crucial central figure or standard that provides direction and stability to a society or even the world. The lecture argues that without a “Gusimjeom,” society becomes chaotic, with no clear authority or direction (e.g., presidents changing frequently, UN lacking real power). He asserts that he is the “Gusimjeom” for humanity in the current era, implying he provides the ultimate standard and leadership needed to resolve global issues like war and create a unified, peaceful world. A common misconception is that multiple leaders or democratic processes can effectively serve as a “Gusimjeom,” but the lecture emphasizes the need for a singular, ultimate authority.)

3. what is His interpretation of the cause of cancer, and what advice does he offer regarding it?

(He interprets cancer (암) as being related to excessive eating and greed, metaphorically linking the character for “암” (cancer) to having “many mouths like a mountain.” He advises that those who eat excessively or have much greed are connected to cancer. The implicit advice is to be mindful of one’s consumption and desires. A common misconception is that cancer is purely a biological disease, but the lecture introduces a spiritual/moral dimension to its cause.)

4. The lecture outlines a hierarchy of human existence based on “Juja’s 8.5 stages” (주자의 8조목). Describe the lowest stage, “Gyeokmul (격물),” and the highest stage, “Pyeongcheonha (평천하),” explaining what each entails and who is associated with them.

(The lowest stage, “Gyeokmul” (격물), refers to individuals focused on accumulating material wealth and earning money, primarily concerned with providing for their families. These are considered “Sokin” (속인, commoners) and represent the majority (95%) of humanity. The highest stage, “Pyeongcheonha” (평천하), signifies the unification and pacification of the entire world, establishing a global order. This ultimate stage is associated with the “Bonjwa” , who claims to be the one to achieve world unification and become the “world emperor.” A common misconception is that material pursuits are inherently evil, but here they are simply the lowest stage of human development, while the highest involves global spiritual and political leadership.)

This excerpt note captures the essence of Huh Kyung-young’s lecture, “Explanation of the Master.” It delves into his unique philosophical framework, which reinterprets traditional concepts of good and evil, leadership, and spiritual hierarchy. The core message is his assertion of being the ultimate “Bonjwa” (본좌), a central figure destined to unify and judge the world, offering a direct path to enlightenment and a utopian society.

Huh Kyung-young’s Worldview: Beyond Good and Evil

The Illusion of Good and Evil
Huh Kyung-young challenges the conventional understanding of good and evil, arguing that judging others harms oneself. true wisdom lies in self-reflection and personal accountability, rather than external judgment. This perspective is impressive because it flips the common moral compass, suggesting that self-improvement and compassion are more important than condemning others. It’s a radical idea that encourages introspection over outward criticism.

우리는 선악을 남한테 적용하는 사람마다 하늘에서는 벌을 줘요.
Heaven punishes everyone who applies good and evil to others.

훌륭한 사람은 남의 죄는 눈에 안 보여요. 자기 것만 선악을 구분해야 돼.
Great people don’t see others’ sins. They should only distinguish good and evil for themselves.

남에게는 선악을 구분하면 안 된다 이 소리야. 언제나 선악을 구분해야 돼. 자기에게는, 자기한테는 봐주면 안 돼.
You shouldn’t distinguish good and evil for others. You should always distinguish good and evil for yourself. You shouldn’t be lenient with yourself.

Leadership and Responsibility
Huh Kyung-young criticizes past leaders, including historical figures, for their imperfections and for failing to create a truly harmonious society. He believes that true leaders must embody perfection and take full responsibility for the well-being of all people. This is striking because it sets an impossibly high bar for leadership, implying that only a divine figure could truly meet it. It also highlights his belief that societal problems stem from the moral failings of those in power.

내 동생이 저렇게 된 거는 우리 아버지만 책임이 있는 게 아니고, 저 동생의 책임만 있는 게 아니고 나도 책임 있다. 형으로서. 이게 정치인의 자세에요.
My brother becoming like that isn’t just my father’s fault, nor just my brother’s fault; I also bear responsibility as his elder brother. This is the attitude of a politician.

박 대통령이 우리나라를 구했다, 굉장히 훌륭해. 그러나 술을 먹고 담배를 핀 것만큼은 나는 아프다고 보거든. 그럼 뭔가 거기서 나쁜 것이 나온단 말이야. 그래서 완벽한 지도자들이 없었다, 이렇게 보는 거야.
President Park saved our country, which is very admirable. However, I find it regrettable that he drank and smoked. Something bad comes from that. I see it as there having been no perfect leaders.

모든 사람이 선하게 그 달리는 건 내 책입니다. 모든 사람이 선하게 저렇게 끝날려 다니는 거죠. 막 직장이 없어도 돌아다니면서 내 책입니다.
It is my responsibility that everyone runs well. It is my responsibility that everyone runs around like that, even without a job.

The Hierarchy of Spiritual Beings and the Role of “Bonjwa”

The 10 Stages of Human Existence
Huh Kyung-young outlines a 10-stage hierarchy of human existence, from the lowest “Sokin” (속인, common person focused on material gain) to the highest “Bonjwa” (본좌, the ultimate being). This detailed classification is fascinating because it provides a clear, albeit self-serving, framework for understanding spiritual progression and his place within it. It suggests that most people are stuck at the lower levels, highlighting the need for a higher guide.

인간이 맨 밑에가 인간의 10단계, 이게 인간이 10번째 단계야. 속인, 속인, 그러니까 일반 사람 아니요.
The very bottom of humanity is the 10th stage of human existence. Sokin (속인), meaning common people.

그 다음에 첫 번째가 본 자야. 사람들이 나보고 본좌라 부르죠.
And the first is “Bonjwa.” People call me Bonjwa.

이 10단계 인간의 계급이 있는데 이 10단계 계급에, 여보, 보통 인간이 격물하는 인간은 제일 낮은 인간이야. 이게 속인이야, 소경이라 그래.
There are 10 stages of human hierarchy, and in these 10 stages, the common person who “investigates things” is the lowest. This is the “Sokin,” also called “Sogyeong” (blind person).

The Unique Path of the “Bonjwa”
Huh Kyung-young positions himself as the “Bonjwa,” a unique entity who descends from heaven, unifies the world, judges humanity, establishes a new system, and creates a paradise on Earth before ascending back to heaven. This is a bold claim that sets him apart from other religious figures like Buddha or Jesus, who he argues followed different, less comprehensive paths. His assertion of being the ultimate unifier and judge is the central pillar of his self-proclaimed divinity.

이 본좌가 가는 길은 딱 요거야. 그래서 내가 이제 나중에 대통령이 되면은 하늘에서 내려와서 여자 몸에 들어가서 강탄 나와 가지고 세상을 통일하고, 그 다음에 기득권 세력들, 지도자들, 전 세계 대통령이나 전 세계 국회의원들 전부 잡아서 정신 교육시켜서 제도를 해, 가르쳐.
This is the path of the Bonjwa. when I become president later, I will descend from heaven, enter a woman’s body, be born, unify the world, and then gather all the vested interests, leaders, presidents, and parliamentarians worldwide, give them spiritual education, and establish a new system, teaching them.

다른 성자들하고 비교한데 본다는 이 낙원을 만들어 줄 자기가 있어서 이분들은 없어요. 나무를 만들어 줄 가지고 오질 않았어.
Compared to other saints, the Bonjwa has the power to create this paradise, which these other figures do not. They did not come with the ability to create paradise.

평천하는 누가 해요? 본좌가 와서 하는 거예요. 평천하는 그야말로 허경영이가 결국 와야 평천하. 세계의 통일, 세계 통일 황제야. 이게 내가 나중에 와서 한다 이 말이야.
Who achieves “Pyeongcheonha” (peace under heaven)? The Bonjwa comes and does it. Pyeongcheonha truly happens when Huh Kyung-young finally comes. World unification. He is the emperor of world unification. This is what I will do later.

The Importance of a “Centripetal Force” (구심점)
society lacks a “centripetal force” or a central guiding principle, leading to chaos and instability. He positions himself as this essential centripetal force, the ultimate standard for humanity. This concept is compelling because it taps into a universal desire for order and clear direction, especially in times of uncertainty. He presents himself as the solution to societal disarray, offering a singular point of reference for all.

이 우리 사회는 기준이 없다. 기준이 없다. 대통령이 100명이 있어도 기준이 없어.
Our society has no standard. There is no standard. Even if there are 100 presidents, there is no standard.

그런데 지금은 진짜 인류의 기준 하는 사람, 구심점이 흑인 얘기가 이제 와 있다 이 말이야. 내가 구심점을 이제 여기 와 있는 거야.
But now, the true standard for humanity, the centripetal force, is here, as the black man said. I am now that centripetal force.

허경영이가 그럼 이자가 뭐냐? 인류의 고심점이 돼야 돼. 이 구심점이 구심점이 굉장히 중요한 거야.
what is Huh Kyung-young? He must become humanity’s centripetal force. This centripetal force is extremely important.

이 지구도 구심점이 있어 없어? 유엔 사무총장이 있으나 마나야. 저 와서는 전쟁하고 팔레스타인이 이스라엘은 날리고 시야. 세상에 배웠다는 사람들이 맨날 이해는 이 카레를 칼 이런 식이야. 딱 나타나는 지구가 구심점이 생겨.
Does this Earth have a centripetal force ? The UN Secretary-General is useless. Here, there’s war, Palestine and Israel are fighting. Educated people in the world always argue like this. When I appear, the Earth will gain a centripetal force.

This excerpt comes from an old lecture by Huh Kyung-young titled “Explanation of the Master.” In this lecture, Huh Kyung-young outlines his unique worldview, contrasting it with traditional religious and philosophical concepts. He also explains his self-proclaimed role as a central figure for humanity, emphasizing his mission to bring about a unified, utopian world.

Huh Kyung-young’s Unique Worldview

The Flaw of Differentiating Good and Evil
judging others as “good” or “bad” is detrimental to one’s own well-being and goes against divine principles. true wisdom lies in self-reflection and holding oneself to a strict moral standard, while being compassionate and understanding towards others. This perspective challenges conventional morality by shifting the focus from external judgment to internal accountability.

우리는 선악을 남한테 적용하는 사람마다 하늘에서는 벌을 줘요.
Heaven punishes everyone who applies good and evil to others.

훌륭한 사람은 남의 죄는 눈에 안 보여요. 자기 것만 선악을 구분해야 돼.
Great people don’t see others’ sins. They should only distinguish good and evil for themselves.

남에게는 선악을 구분하면 안 된다 이 소리야. 언제나 선악을 구분해야 돼. 자기에게는, 자기한테는 봐주면 안 돼. 추상 같아야 돼.
You shouldn’t distinguish good and evil for others. You should always distinguish good and evil for yourself. You shouldn’t be lenient with yourself. You must be strict.

Critique of Historical Leaders and the Concept of Perfection
Huh Kyung-young critiques historical figures, even revered ones like President Park, for their imperfections, such as drinking and smoking. He suggests that such flaws, however minor, indicate a lack of complete leadership and ultimately lead to societal moral decay. This highlights his belief in the necessity of a truly perfect leader to guide humanity.

박 대통령이 우리나라를 구했다, 굉장히 훌륭해. 그러나 술을 먹고 담배를 핀 것만큼은 나는 아프다고 보거든. 그럼 뭔가 거기서 나쁜 것이 나온단 말이야.
President Park saved our country, which is great. But I see his drinking and smoking as a flaw. Something bad comes out of that.

완벽한 지도자들이 없었다, 이렇게 보는 거야. 국민들을 뭐 잘 살기는 해줬는데, 결국 파탄에 이르게 했다, 이렇게 볼 수는 있잖아. 도덕적인 모랄이, 도덕적인 회의가 왔다 이 말이야.
I see it as there were no perfect leaders. They made the people live well, but ultimately led them to ruin. This means a moral crisis, a moral skepticism, has arrived.

The Hierarchy of Spiritual Attainment: From “Commoner” to “Bonjwa”
Huh Kyung-young presents a unique 10-stage hierarchy of human spiritual development, ranging from “commoner” (속인) to “Bonjwa” (본좌). He places himself at the pinnacle as the “Bonjwa,” a being who transcends good and evil and acts as a direct conduit to the divine, capable of unifying the world and bringing about a paradise on Earth. This self-proclaimed status underscores his belief in his unique role and power.

인간이 맨 밑에가 인간의 10단계, 이게 인간이 10번째 단계야. 속인, 속인, 그러니까 일반 사람 아니요.
The very bottom of humanity is the 10th stage of human existence. “Sokin,” meaning common people.

그 다음에 첫 번째가 본 자야. 사람들이 나보고 본좌라 부르죠.
And the first is “Bonjwa.” People call me “Bonjwa.”

선거 악에 치우치는 자는 절대 신과 하나가 될 수가 없어. 이 블랙홀의 자기를 맞추기만 하면 언제든지 내 소원을 신한테 연결이 되고, 신의 마음을 내가 읽을 수가 있어.
Those who lean towards good or evil can never become one with God. If you align yourself with this black hole, your wishes can always connect to God, and you can read God’s mind.

본좌가 본좌라는 자리는 네티즌들이 만들어졌지만 인터넷 용어로 하나님의 자리, 하나님의 화신, 하나님의 부처님의 화신, 그 자가 와 있는지 알고 인자 그 자의 아들 이거는 뭐예요, 하나님과 일촌이지.
The position of “Bonjwa,” though coined by netizens as an internet term, is the seat of God, the incarnation of God, the incarnation of Buddha. Knowing that such a being has come, and the Son of Man, his son, is what? A direct relative of God.

Huh Kyung-young’s Mission and Vision

The Role of the “Bonjwa” in World Transformation
Huh Kyung-young asserts that his arrival as the “Bonjwa” marks a new era where he will unify the world, judge corrupt leaders, re-educate humanity, and establish a paradise on Earth before ascending to heaven. This grand vision positions him as the ultimate savior, distinct from other religious figures who, he claims, did not bring about a physical paradise.

이제는 그런 거를 종식시키기로 왔다. 이제는 그런 아예 없어져. 여기가 올 때는 그런 것은 낙원으로 바뀌어.
Now I have come to put an end to such things. Now they will disappear entirely. When I come, such things will turn into paradise.

그래서 내가 이제 나중에 대통령이 되면은 하늘에서 내려와서 여자 몸에 들어가서 강탄 나와 가지고 세상을 통일하고, 그 다음에 기득권 세력들, 지도자들, 전 세계 대통령이나 전 세계 국회의원들 전부 잡아서 정신 교육시켜서 제도를 해, 가르쳐.
when I become president later, I will descend from heaven, enter a woman’s body, be born, unify the world, then gather all the vested interests, leaders, presidents, and parliamentarians worldwide, give them spiritual education, and reform them, teach them.

그래서 전부 재산 몰수에다가 전부 교육에다가 완전히 거지를 만들어서 무소유를 만들어 줘요. 그러니까 이게 심판이야.
all their assets will be confiscated, and they will all be educated, completely impoverished, and made to embrace non-possession. This is judgment.

다른 성자들하고 비교한데 본다는 이 낙원을 만들어 줄 자기가 있어서 이분들은 없어요. 나무를 만들어 줄 가지고 오질 않았어.
Compared to other saints, the “Bonjwa” has the ability to create this paradise, which they do not. They did not come to create a paradise.

The Importance of a “Centripetal Force” (구심점)
society lacks a “centripetal force” or a central standard, leading to chaos and instability, especially in leadership. He positions himself as this essential “centripetal force” for humanity, capable of bringing order and direction to a world adrift. This concept highlights his belief that a single, ultimate authority is necessary for global harmony.

우리 사회는 기준이 없다. 기준이 없다. 대통령이 100명이 있어도 기준이 없어.
Our society has no standard. No standard. Even if there are 100 presidents, there’s no standard.

그런데 지금은 진짜 인류의 기준 하는 사람, 구심점이 흑인 얘기가 이제 와 있다 이 말이야. 내가 구심점을 이제 여기 와 있는 거야.
But now, the true standard for humanity, the centripetal force, is here, as the black man said. I am now that centripetal force.

허경영이가 그럼 이자가 뭐냐? 인류의 고심점이 돼야 돼. 이 구심점이 구심점이 굉장히 중요한 거야.
So what is Huh Kyung-young? He must become the centripetal force of humanity. This centripetal force is extremely important.

The “Huh” Family Lineage and Prophecy
Huh Kyung-young connects his mission to a historical lineage of prominent “Huh” family members in Korea, including Hur Gyun (author of Hong Gildong Jeon) and Huh Nanseolheon (a renowned poet). He claims that these figures, through their pioneering works in literature and art, foreshadowed his own role as the unifier of the world, implying a destined path for his family to lead humanity. This narrative weaves a sense of historical destiny into his personal mission.

자비가 누구냐면 홍길동전의 허균이 아버지야. 이 아들이 그 균이라고 그죠? 이 사람이 큰 배설을 하고 있다가 사색당파에 휘말려 가지고 저 강릉에 집인데 낙향해서 아들이 허균이야.
The benevolent one is Hur Gyun, the father in Hong Gildong Jeon. His son is Gyun. This person was holding a high position but got caught up in factional strife and returned to his home in Gangneung, and his son is Hur Gyun.

이 사람이 뭘 했냐면 그 당시가 임금 된대, 쌍놈과 양반을 없애야 된다는 거야. 이 사람이 생각해 봐. 이게 엄청나게 양반집 아들이란 말이야.
What this person did was, at that time, he said that the king should abolish the commoners and the nobles. Think about it. This person was the son of an incredibly noble family.

이 사람이 우리나라 최초로 소설을 쓴 사람, 맞아요, 맞아요. 이 사람은 우리나라 최초로 시를 쓴 사람이에요. 여자로서.
This person was the first to write a novel in Korea, This person was the first to write poetry in Korea. As a woman.

우리나라를 세계에서 우리나라를 세계를 최초로 통일하는 자가 허 씨라는 말은 여기도 나와 있어요.
The statement that a “Huh” will be the first to unify Korea and the world is also found here.

이 사람이 이 이야기하는 홍길동전이 지상에 낙원이야. 그 사람이 이제 꿈꾸는 세상이지. 근데 나는 어떤 사람이야? 이런 사람들이 꿈꾼 그런 세상을 실제로 만들어 놓을 사람이잖아.
The Hong Gildong Jeon that this person talks about is a paradise on Earth. That’s the world he dreamed of. But what kind of person am I? I am the one who will actually create the world that these people dreamed of.

This excerpt note captures the essence of Huh Kyung-young’s lecture, “Explanation of the Master.” It delves into his unique philosophical framework, which reinterprets traditional concepts of good and evil, leadership, and spiritual hierarchy. The core message is Huh’s assertion of his own unparalleled position as a “Bonjwa” (본좌), a central figure destined to unify and judge the world, contrasting his path with those of other historical and religious figures.

Huh Kyung-young’s Worldview: Beyond Good and Evil

The Illusion of Good and Evil
Huh Kyung-young challenges the conventional understanding of good and evil, arguing that judging others harms oneself. true wisdom lies in self-reflection and personal accountability, rather than external judgment. This perspective is striking because it flips the common moral compass, urging a radical shift from external criticism to internal scrutiny. It’s a powerful call for self-awareness and compassion, suggesting that our judgments of others ultimately boomerang back to us.

우리는 선악을 남한테 적용하는 사람마다 하늘에서는 벌을 줘요.
Heaven punishes everyone who applies good and evil to others.

훌륭한 사람은 남의 죄는 눈에 안 보여요. 자기 것만 선악을 구분해야 돼.
A great person doesn’t see others’ sins. They should only distinguish good and evil for themselves.

남에게는 선악을 구분하면 안 된다 이 소리야. 언제나 선악을 구분해야 돼. 자기에게는, 자기한테는 봐주면 안 돼.
You shouldn’t distinguish good and evil for others. You should always distinguish good and evil for yourself. For yourself, you shouldn’t be lenient.

The Responsibility of the Self
Huh extends the concept of self-responsibility to a societal level, asserting that individuals are accountable for the collective well-being. He critiques leaders who blame the public and highlights the importance of personal action in addressing societal problems. This is a profound take on leadership, suggesting that true leaders internalize collective failures as their own, rather than deflecting blame. It’s a call for radical empathy and proactive problem-solving from those in power.

내 동생이 저렇게 된 거는 우리 아버지만 책임이 있는 게 아니고, 저 동생의 책임만 있는 게 아니고 나도 책임 있다. 형으로서. 이게 정치인의 자세에요.
My brother turning out that way isn’t just my father’s fault, or my brother’s fault; I also bear responsibility as his elder brother. This is the attitude of a politician.

모든 사람이 선하게 그 달리는 건 내 책입니다. 모든 사람이 선하게 저렇게 끝날려 다니는 거죠. 막 직장이 없어도 돌아다니면서 내 책입니다.
It’s my responsibility that everyone runs well. It’s my responsibility that everyone ends up running around like that, even without a job.

모든 기업이 될지 이 다 각자 자기 책임으로 돌리면 되는데 그거를 자기 나무 잘못이 없다 그럼 나는 편안하게 뭐 진리를 아니까 편안하게 밥 먹고 있으면 나는 위에서 보낸 사명을 다 했느냐. 어림도 없는 말씀.
All companies should take individual responsibility, but if they say it’s not their fault, then am I fulfilling the mission sent from above by comfortably eating because I know the truth? That’s nonsense.

The Hierarchy of Spiritual Beings and Huh’s Unique Position

The 10 Stages of Human Existence
Huh outlines a 10-stage hierarchy of human existence, from the lowest “Sokin” (속인, common person) focused on material gain, to the highest “Bonjwa” (본좌), which he claims for himself. This detailed classification provides a unique framework for understanding spiritual and societal roles. It’s fascinating how he categorizes human development, offering a clear, albeit self-serving, ladder of spiritual evolution. The progression from material focus to ultimate enlightenment is a common theme, but Huh’s specific terminology and self-placement are distinctive.

인간이 맨 밑에가 인간의 10단계, 이게 인간이 10번째 단계야. 속인, 속인, 그러니까 일반 사람 아니요.
The very bottom of humanity is the 10th stage of human existence. Sokin, the common person.

진인 위에 본존이 있어. 본존이 뭐냐면 석가모니 본존불이라 그래.
Above the True Man is the Bonjon. Bonjon refers to the main Buddha statue of Sakyamuni.

그 다음에 첫 번째가 본 자야. 사람들이 나보고 본좌라 부르죠. 그걸 본좌는 뭐냐? 본좌는 잘 봐요. 이게 이게 선이고, 이게 악이야. 여러분들은 여기 아니면 여기에 있어요. 항상.
And the first is the Bonjwa. People call me Bonjwa. What is Bonjwa? Look closely. This is good, and this is evil. You are always either here or there.

The “Bonjwa” as the Ultimate Centripetal Force
Huh positions himself as the “Bonjwa,” the ultimate centripetal force (구심점) for humanity, capable of unifying the world and bringing about a new era of peace and judgment. He contrasts his mission with those of other religious figures like Jesus and Buddha, asserting that only he can establish a true paradise on Earth. This is the most audacious claim, portraying himself as the singular, indispensable figure for global salvation. His vision of a world unified under his judgment and guidance is a bold reinterpretation of messianic prophecies.

그런데 지금은 진짜 인류의 기준 하는 사람, 구심점이 흑인 얘기가 이제 와 있다 이 말이야. 내가 구심점을 이제 여기 와 있는 거야.
But now, the true standard for humanity, the centripetal force, is here, referring to me. I am now that centripetal force.

이 본좌가 가는 길은 딱 요거야. 그래서 내가 이제 나중에 대통령이 되면은 하늘에서 내려와서 여자 몸에 들어가서 강탄 나와 가지고 세상을 통일하고, 그 다음에 기득권 세력들, 지도자들, 전 세계 대통령이나 전 세계 국회의원들 전부 잡아서 정신 교육시켜서 제도를 해, 가르쳐.
This is the path the Bonjwa takes. when I become president later, I will descend from heaven, enter a woman’s body, be born, unify the world, and then gather all the vested interests, leaders, presidents, and parliamentarians worldwide, give them spiritual education, and reform them, teach them.

다른 성자들하고 비교한데 본다는 이 낙원을 만들어 줄 자기가 있어서 이분들은 없어요. 나무를 만들어 줄 가지고 오질 않았어. 그냥 심 앞으로 이러고 가야 돼.
Compared to other saints, the Bonjwa has the power to create this paradise, which these other figures do not. They didn’t come to create a paradise. They just have to go forward with their hearts.

허경영이가 그럼 이자가 뭐냐? 인류의 고심점이 돼야 돼. 이 구심점이 구심점이 굉장히 중요한 거야.
what is Huh Kyung-young? He must become the centripetal force of humanity. This centripetal force is extremely important.

The Path of the “Bonjwa” vs. Other Sages
Huh meticulously outlines the distinct paths of the “Bonjwa,” Buddha, and Jesus, highlighting his unique role in establishing a physical paradise on Earth through judgment and reform. while others offered spiritual guidance, only he will bring about tangible global transformation. This comparative analysis is a clever way to elevate his own mission. By dissecting the journeys of revered figures and pointing out what he perceives as their “missing” steps (like creating an earthly paradise), he carves out a unique and superior role for himself.

출생 자체가, 출생 자체가 하찮고 탁하고 그런 하나는 하늘에서 내려와서 여자 몸에 들어가 가지고 뭐예요? 강탄 나오죠, 탄생하죠. 강탄 다음에 뭐요? 나는 바로 세계를 통일해. 통일해. 그 다음에 나는 또 뭐를 하냐면 세상 사람에게 통일을, 세계를 통일한 다음에 뭘 해요? 심판하죠. 그 다음에 심판 다음에 뭘 해? 제도하죠. 제도한 다음에 뭐 해? 낙원이 만들어지지. 그 다음에 뭐요? 하늘에 올라간다 이 말이야. 이거는 본좌가 가는 길이야.
The birth itself, the birth itself is humble and impure, but one descends from heaven, enters a woman’s body, and what happens? Incarnation, birth. After incarnation, what? I immediately unify the world. Unify it. Then, what else do I do after unifying the world for the people? I judge. And after judgment, what do I do? I reform. After reform, what happens? Paradise is created. And then what? I ascend to heaven. This is the path the Bonjwa takes.

예수는 법을 직접. 예수의 그 이거는 이거는 불교는 진리를 그대로 말로 하는 것이고, 이거는 진리를 몸으로 해주는 거야. 그러니까 선교와 비슷해. 가서 배고픈 사람한테 빵 주는 거야.
Jesus directly. This of Jesus, this is Buddhism speaking the truth as it is, and this is Jesus embodying the truth. So it’s similar to missionary work. Going and giving bread to hungry people.

예수는 바로 항마담의 정법을 정법을 해. 정법하고 뭐가 안 보여? 부활. 그 다음에 예수가 마지막 뭐가 있어요? 부활. 부활 다음에 승천하죠. 그러니까 예수는 석가모니를 좀 다른 점이 이 항마담, 항마니 있는데 득도가 없고 사망해 가지고 부활하는 거, 성전하는 거 이런 코스야.
Jesus immediately performs the righteous dharma after overcoming evil. What’s missing from the righteous dharma? Resurrection. What does Jesus have last? Resurrection. After resurrection, he ascends to heaven. Jesus differs from Sakyamuni in that he overcomes evil, but there’s no enlightenment; instead, he dies, resurrects, and ascends to heaven—that’s his course.

Practical Wisdom and Societal Critique

Critique of Modern Society and Leadership
Huh criticizes modern society for its lack of a clear “centripetal force” and its leaders for their self-serving actions, predicting hardship for nations led by such individuals. He also offers unconventional advice on health, such as embracing colds as a natural immune booster. His critique of leadership is sharp and direct, resonating with public dissatisfaction. The health advice, while unconventional, reflects his broader philosophy of trusting natural processes over artificial interventions.

우리 사회는 기준이 없다. 기준이 없다. 대통령이 100명이 있어도 기준이 없어.
Our society has no standard. No standard. Even if there are 100 presidents, there’s no standard.

우리 대통령 선거는 구실점이 없어. 근데 일본은 어디예요? 황제 왕이 딱 있어. 수상이 한 달에 1년에 한 번씩 바뀌어도 국민들의 구심점이 누구예요?
Our presidential election has no centripetal force. But where is Japan? There’s an emperor, a king. Even if the prime minister changes once a year, who is the centripetal force for the people?

감기는 자주 걸려라. 이런 거 강의 한 번만 제대로 해서 알려주면 사람들이 감기약 절대 목숨을 감기가 봤을 때는 하나님이 지금 선물이니까 그 감기를 면역으로 이겨라.
Get colds often. If people are properly taught this just once, they will never take cold medicine. From God’s perspective, a cold is a gift, so overcome it with immunity.

요런 놈들이 범인들이 대통령을 하고, 범인들이 그냥 장관을 하고 다 하니까 나라가 초토화되는 거예요.
Because these kinds of criminals become president, and criminals become ministers, the country is being devastated.

The Cycle of Reincarnation and the Value of Truth
Huh discusses the concept of infinite reincarnation, emphasizing that human life is a rare and precious opportunity to encounter truth. He suggests that the value of truth is increasing globally, leading to a growing desire for spiritual enlightenment among even the wealthy. This perspective on reincarnation offers a profound sense of purpose to human existence. His observation about the increasing spiritual hunger among the affluent is a keen insight into contemporary societal trends.

원래 여러분들은 수명이 무한대요. 여러분들은 무한대의 시간이 우주가 있을 때부터 있던 분들이야. 계속 반복해서 태어나는 거예요.
Originally, your lifespan is infinite. You are beings who have existed since the universe began with infinite time. You are continuously reborn.

제일 먼저 인간이 인간으로 오기, 제일 어려운 게 뭘로 오기 어렵다고? 사람으로 오기 어렵지.
First, for a human to come as a human, what is the hardest thing to come as? It’s hard to come as a person.

남자로 태어나서도 진리를 만나기 어렵고, 진리를 만나도 뭐 하기 어려워요? 승려나 목사가 되게 어렵지.
Even if you are born a man, it’s hard to meet the truth, and even if you meet the truth, what’s hard to do? It’s hard to become a monk or a pastor.

뭔가 좀 진리를 배우다가 히말라야 가서 석가모니 같이 좀 자기도 그랬으면 좋겠다. 이런 생각하는 부자가 할수록 늘어나. 전 세계에 알겠어요? 그래서 진리의 가치가 갈수록 높아지고 있어요. 지금.
More and more rich people around the world are thinking, “I wish I could learn some truth and go to the Himalayas like Sakyamuni.” So the value of truth is increasing. Now.

Lecture Information

• Lecture Title: Huh Kyung-young’s Old Lecture “Explanation of the Master”
• Main Theme: The distinction between good and evil, the hierarchy of human spiritual development, and the role of God-man (Huh Kyung-young) as the ultimate center of humanity.

Core Messages

• Self-Reflection over External Judgment: Applying the distinction between good and evil to oneself rather than to others is crucial for personal well-being.
• Transcending Dualism: Viewing the world through the lens of good and evil (Yin and Yang) can lead to misjudgment and harm to one’s health.
• God-man as the Center: Huh Kyung-young serves as the central point (Gusimjeom) for humanity, offering solutions and guidance.
• Compassion for Others: One should be lenient towards others while being strict with oneself regarding moral standards.
• Unity with the Divine: Aligning oneself with the “black hole” (the divine entry point) allows for connection with the divine will and the fulfillment of desires.

Summary of Key Contents

The Dangers of Dualistic Thinking

• Misinterpreting Reality: Perceiving the world solely through the dichotomy of good and evil can lead to a distorted view of reality.
• Harm to Self: Judging others as “good” or “bad” does not affect them but negatively impacts one’s own health.
• Divine Retribution: Heaven punishes those who apply good and evil standards to others.
  • An example from the parable of the prodigal son illustrates how the “good” elder son is punished for judging his “sinful” brother, while the “sinful” brother is saved.

Personal Responsibility and Self-Correction

• Acknowledging One’s Role: Recognizing one’s own responsibility in the misfortunes of others, such as a sibling’s struggles, is essential.
• Focusing on Personal Morality: Great individuals do not see the faults of others; they only apply the distinction of good and evil to themselves.
  • This involves questioning one’s own actions and motivations, such as why one does not engage in more benevolent acts.
• Strictness with Self, Leniency with Others: One should be as strict as “autumn frost” with oneself, never excusing personal shortcomings, while being generous towards others.
• Collective Responsibility: The well-being of all people is a shared responsibility.
  • If everyone attributes societal problems to their own shortcomings, solutions become clearer.

The Hierarchy of Spiritual Development

• Ten Stages of Human Development: Humanity progresses through ten stages, from the lowest (commoner) to the highest (God-man).
  • Commoner (속인): Focused on material accumulation (격물).
  • Ordinary Person (범인): Focused on acquiring knowledge (치지).
  • Great Person (위인): Sets intentions (성의), often heroes like Ahn Jung-geun.
  • Taoist (도인): Cultivates the mind (정심).
  • Wise Person (지인): Transcends ordinary understanding, akin to a “philosopher” (철인).
  • True Person (진인): Possesses a higher truth that transcends justice.
  • Venerable (본존): Represents figures like Sakyamuni Buddha.
  • Son of Man (인자): Refers to figures like Jesus, meaning “Son of God.”
  • God-man (본좌): The ultimate stage, transcending good and evil, representing the divine itself.
• Truth Transcends Justice: Truth (진리) is higher than justice (정의).
  • The example of Jean Valjean stealing bread highlights how an act considered “unjust” by law can be understood differently through a higher truth.
• God-man’s Position: God-man exists at a point where good and evil intersect, a “black hole” where God enters and exits.
  • This position allows for direct connection with the divine and understanding of God’s will.

God-man’s Unique Path and Mission

• Distinct from Other Sages: God-man’s path differs from that of Sakyamuni Buddha and Jesus.
  • Sakyamuni’s Path: Incarnation, overcoming evil (항마), enlightenment (득도), teaching the Dharma (전법), and Nirvana (열반).
  • Jesus’ Path: Incarnation, overcoming evil (항마), teaching the Dharma (정법), resurrection (부활), and ascension (승천).
  • God-man’s Path: Incarnation, unification of the world, judgment, institutional reform, creation of paradise, and ascension to Heaven.
• World Unification and Judgment: God-man’s mission includes unifying the world, judging corrupt leaders, and reforming institutions to create a paradise on Earth.
  • This judgment involves confiscating assets and re-educating corrupt officials.

The Importance of a Central Point (Gusimjeom)

• Societal Instability without a Center: Societies without a clear central point (Gusimjeom) experience instability and confusion.
  • The example of South Korea’s presidential system, where leaders lack a stable center, is contrasted with Japan’s imperial system.
• God-man as the Global Center: Huh Kyung-young is presented as the new central point for humanity, capable of bringing order and peace to the world.
  • This includes ending wars and establishing a global paradise through judgment and institutional reform.

The Dangers of Materialism and the Path to Spiritual Growth

• Material Greed Leads to Loss: Excessive pursuit of material wealth (격물) ultimately leads to its loss, as Heaven reclaims it if not used for good.
• Hierarchy of Human Endeavors:
• The Difficulty of Human Birth and Spiritual Progress:

Key Policies and Proposals

• Global Unification: God-man will unify the world.
• Judgment of Leaders: Corrupt leaders, including politicians and ministers, will be summoned, their assets confiscated, and they will undergo spiritual re-education.
• Institutional Reform: After judgment, new systems will be established based on spiritual education.
• Creation of Paradise: The ultimate goal is to create a paradise on Earth.

Philosophical and Cosmic Insights

• Yin and Yang: The principle of Yin and Yang represents the unchanging truth and the changing truth of all things, respectively.
• Transcending Good and Evil: The highest spiritual stages, particularly God-man, operate beyond the dualistic concepts of good and evil.
• The “Black Hole” as Divine Gateway: The intersection of good and evil is a “black hole,” the entry point for the divine, where one can connect with God’s will.
• Infinite Lifespan and Reincarnation: Humans have an infinite lifespan and continuously reincarnate across various worlds. Death is merely a transition to another life.
• Universal Love: All beings are inherently magnificent, Buddhas, and infinite cosmic life forms, embodying love.

Critique of Reality and Alternatives

• Critique of Past Leaders: Even respected leaders like President Park Chung-hee, despite their achievements, had moral shortcomings (e.g., drinking and smoking) that prevented them from being perfect.
• Lack of a Central Point in Society: Modern society, especially in politics, lacks a stable central point, leading to instability and ineffective governance.
  • This is contrasted with the stability provided by a monarch in Japan.
  • The UN Secretary-General is seen as ineffective in resolving global conflicts.
• Mismanagement of Health: Modern medicine’s approach to common ailments like colds is criticized for hindering the body’s natural immune response.
• Misunderstanding of Illness: Conditions like depression and sepsis are not true “diseases” but rather symptoms of weakened immunity, often exacerbated by overprotection in upbringing.
• Corruption in Governance: Current political leaders (ministers, presidents) are often at lower spiritual stages, leading to corruption and mismanagement of national resources.

Practical Implications

• Self-Discipline: Continuously train oneself to approach the “black hole” by rigorously applying good and evil standards to oneself.
• Cultivating a “Field of Blessings”: Treat all people as a “field of blessings” by doing good deeds, as this will bring positive returns. Conversely, treating others as enemies creates a “field of disaster.”
• Calling God-man’s Name: Simply calling Huh Kyung-young’s name or looking at his picture can bring solutions, healing, and energy.
• Simple Spiritual Practice: God-man offers a simple path to spiritual growth through meditation, calling his name, and reading his books, without complex religious rituals.

One-Sentence Core Summary
Huh Kyung-young presents a spiritual hierarchy culminating in God-man, who transcends good and evil to serve as humanity’s ultimate central point, offering a unique path of global unification, judgment, and the creation of an earthly paradise, emphasizing self-reflection, compassion, and a simple connection to the divine for personal and societal transformation.

1. Self-Reflection and Morality

• Apply moral standards strictly to oneself, not to others
• Judging others’ good or evil harms one’s own health
• A truly great person does not see others’ faults, only their own
• One must always consider oneself on the side of evil to strive for good

2. Human Hierarchy and Spiritual Evolution

• Humanity exists in a 10-stage hierarchy, from material-focused individuals to enlightened beings
• The lowest stage, “Sokin,” is preoccupied with material desires
• Excessive material greed leads to divine intervention, where wealth is taken away if not used for good
• Spiritual growth involves transcending material desires and accumulating knowledge and wisdom

3. The Role of the ‘Bonjwa’ (허경영)

• The “Bonjwa” represents the central point (구심점) for humanity, transcending good and evil
• The Bonjwa’s path involves unifying the world, judging leaders, establishing a new system, and creating a paradise
• Unlike other religious figures, the Bonjwa directly creates a paradise on Earth

4. Comparison with Other Spiritual Paths

• Sakyamuni’s path involved overcoming evil (항마), attaining enlightenment (득도), and achieving nirvana (열반)
• Jesus’s path included overcoming evil (항마), spreading truth (정법), resurrection (부활), and ascension (승천)
• The Bonjwa’s unique path focuses on global unification, judgment, and the establishment of an earthly paradise

5. Societal Impact and Future Vision

• Society currently lacks a central guiding principle (구심점), leading to instability and poor leadership
• The Bonjwa’s arrival signifies the end of conflict and the beginning of a paradise-like world
• The Bonjwa will educate and reform corrupt leaders, confiscating their wealth to create a society of non-possession

Hanja Words and Their Meanings

양(陽) (陽 – Yang, Positive, Light)
The principle of unchanging universal truth, contrasting with ‘Eum’ (Yin).

음(陰) (陰 – Yin, Negative, Shadow)
The principle of changing universal truth, contrasting with ‘Yang’ (Yang).

선악(善惡) (善惡 – Good and Evil, Morality, Right and Wrong)
The distinction between good and bad actions or people.

구원(救援) (救援 – Salvation, Rescue, Deliverance)
Being saved or delivered from sin or danger.

적용(適用) (適用 – Application, Implementation, Enforcement)
To put a rule or principle into practice.

진리(眞理) (眞理 – Truth, Verity, Reality)
A fundamental and unchanging principle or fact.

완벽(完璧) (完璧 – Perfection, Flawlessness, Impeccability)
Being entirely without fault or defect.

지도자(指導者) (指導者 – Leader, Guide, Director)
A person who leads or guides others.

파탄(破綻) (破綻 – Ruin, Collapse, Failure)
A state of complete breakdown or destruction.

도덕(道德) (道德 – Morality, Ethics, Virtue)
Principles concerning the distinction between right and wrong or good and bad behavior.

추상(秋霜) (秋霜 – Autumn frost, Severity, Strictness)
Referring to a strict and unyielding attitude, like autumn frost.

탕자(蕩子) (蕩子 – Prodigal son, Spendthrift, Wastrel)
A person who spends money or resources recklessly.

율법(律法) (律法 – Law, Statute, Commandment)
A set of rules or principles, often religious or moral.

관대(寬大) (寬大 – Generosity, Leniency, Forbearance)
Being tolerant or forgiving towards others.

책임(責任) (責任 – Responsibility, Accountability, Obligation)
The state of being accountable for something.

사명(使命) (使命 – Mission, Calling, Vocation)
An important task or duty that someone is given to do.

종교(宗敎) (宗敎 – Religion, Faith, Creed)
A system of faith and worship.

신앙(信仰) (信仰 – Belief, Faith, Conviction)
Strong belief in a religion or spiritual doctrine.

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

초월(超越) (超越 – Transcendence, Surpassing, Going beyond)
To go beyond the limits of something.

본존(本尊) (本尊 – Main deity, Principal image, Honored one)
A central figure of worship, like a Buddha statue.

인자(人子) (人子 – Son of Man, Benevolent person, Humane person)
A term used by Jesus to refer to himself, meaning “Son of Man” or a compassionate person.

본좌(本座) (本座 – The original seat, The true self, The supreme one)
A term used to refer to oneself as the ultimate or supreme being.

구심점(求心點) (求心點 – Centripetal point, Focal point, Center of gravity)
A central point around which things revolve or gather.

강탄(降誕) (降誕 – Incarnation, Birth, Descent)
The birth or descent of the Creator into human form.

심판(審判) (審判 – Judgment, Trial, Adjudication)
The act of making a decision or forming an opinion, often with consequences.

제도(制度) (制度 – System, Institution, Regulation)
A set of rules or practices established in a society or organization.

낙원(樂園) (樂園 – Paradise, Utopia, Eden)
An ideal place of peace and happiness.

항마(降魔) (降魔 – Subduing evil, Conquering demons, Overcoming temptation)
The act of fighting against or overcoming evil forces or temptations.

득도(得道) (得道 – Attaining enlightenment, Achieving spiritual insight, Reaching the truth)
The achievement of spiritual understanding or enlightenment.

Synonyms (English)

변화(變化) – Change, Alteration, Transformation, Shift, Variation
구분(區分) – Distinction, Classification, Separation, Division, Categorization
적용(適用) – Apply, Implement, Enforce, Utilize, Employ
훌륭한(훌륭한) – Excellent, Great, Outstanding, Remarkable, Splendid
완벽한(完璧한) – Perfect, Flawless, Impeccable, Pristine, Ideal
지도자(指導者) – Leader, Guide, Director, Commander, Chief
국민(國民) – Citizen, National, Populace, Public, Inhabitant
해결(解決) – Solve, Resolve, Settle, Address, Fix
건강(健康) – Health, Wellness, Fitness, Vigor, Soundness
행동(行動) – Action, Behavior, Conduct, Deed, Act
정신(精神) – Spirit, Mind, Psyche, Consciousness, Mentality
교육(敎育) – Education, Teaching, Instruction, Learning, Schooling
피해(被害) – Harm, Damage, Injury, Loss, Detriment
책임(責任) – Responsibility, Accountability, Obligation, Duty, Blame
기업(企業) – Company, Enterprise, Business, Corporation, Firm
사명(使命) – Mission, Calling, Vocation, Purpose, Assignment
종교(宗敎) – Religion, Faith, Creed, Cult, Doctrine
신앙(信仰) – Belief, Faith, Conviction, Trust, Confidence
정의(正義) – Justice, Righteousness, Equity, Fairness, Morality
진리(眞理) – Truth, Verity, Reality, Fact, Principle
초월(超越) – Transcend, Surpass, Exceed, Overcome, Go beyond
고독하다(孤獨하다) – Lonely, Solitary, Isolated, Alone, Forlorn
단계(段階) – Stage, Phase, Level, Step, Period
특징(特徵) – Feature, Characteristic, Trait, Quality, Attribute
구심점(求心點) – Focal point, Center, Nucleus, Hub, Core
심판(審判) – Judgment, Verdict, Trial, Ruling, Decision
제도(制度) – System, Institution, Regulation, Policy, Framework
낙원(樂園) – Paradise, Utopia, Eden, Heaven, Bliss
부활(復活) – Resurrection, Revival, Rebirth, Rejuvenation, Comeback
승천(昇天) – Ascension, Ascent to heaven, Rising to the sky, Going up

Huh Kyung-young’s Philosophical Lexicon

음양 (陰陽): [Yin and Yang (Dualistic Principles)]
The fundamental concept describing two opposing yet complementary forces that govern all things in the universe.
Synonyms: Duality, Complementary Opposites, Cosmic Polarity

선악 (善惡): [Good and Evil (Moral Dichotomy)]
The distinction between right and wrong actions or intentions, often leading to judgment.
Synonyms: Morality, Virtue and Vice, Ethical Distinction

진리 (眞理): [Truth (Ultimate Reality)]
The unchanging, fundamental principles that govern the universe and human existence, transcending historical and temporal shifts.
Synonyms: Ultimate Truth, Universal Law, Absolute Principle

정의 (正義): [Justice (Rectitude)]
The principle of moral rightness, fairness, and equity, often associated with upholding laws and societal norms.
Synonyms: Righteousness, Equity, Fairness

철인 (哲人): [Philosopher (Sage)]
An individual who embodies wisdom and seeks truth, often associated with deep thought and understanding of universal principles.
Synonyms: Sage, Wise Person, Thinker

지인 (至人): [Perfected Being (Enlightened One)]
A person who has attained the highest level of wisdom and understanding, transcending ordinary human limitations.
Synonyms: Enlightened Being, True Person, Realized One

진인 (眞人): [True Human (Authentic Self)]
An individual who has achieved a state of genuine authenticity and profound understanding, often associated with spiritual realization.
Synonyms: Authentic Human, Realized Being, Spiritual Master

본존 (本尊): [Venerated One (Primary Deity)]
A central figure of worship or reverence, such as a Buddha statue, representing a profound spiritual presence.
Synonyms: Principal Image, Main Deity, Revered Figure

인자 (人子): [Son of Man (Divine Incarnation)]
A term referring to a divine figure who takes on human form, often implying a connection to humanity while possessing divine attributes.
Synonyms: Divine Son, Human Incarnation, Messiah

본좌 (本座): [The Original Seat (Ultimate Authority)]
A term used to refer to oneself as the ultimate authority or the original, foundational being, often implying a divine or supreme status.
Synonyms: Supreme Being, Ultimate Authority, Primal Entity

블랙홀 (Black Hole): [Black Hole (Cosmic Gateway)]
A metaphorical representation of a point of ultimate convergence or a gateway to divine consciousness, where dualities like good and evil cease to exist.
Synonyms: Cosmic Singularity, Divine Nexus, Void of Creation

구심점 (求心點): [Centripetal Point (Central Axis)]
A central point of focus, leadership, or stability that unifies and guides a group, nation, or even the entire world.
Synonyms: Central Hub, Unifying Force, Core Reference Point

강탄 (降誕): [Descent (Divine Birth)]
The act of the Creator descending from heaven and being born into the human world.
Synonyms: Incarnation, Divine Manifestation, Holy Birth

통일 (統一): [Unification (Global Harmony)]
The act of bringing together disparate elements, nations, or even the entire world under a single, harmonious system.
Synonyms: Integration, Consolidation, Global Unity

심판 (審判): [Judgment (Rectification)]
The process of evaluating actions and holding individuals, especially leaders, accountable for their responsibilities, often leading to corrective measures.
Synonyms: Adjudication, Accountability, Divine Reckoning

제도 (制度): [Systematization (Enlightened Governance)]
The establishment of enlightened systems and teachings to guide humanity towards a better way of life, often involving spiritual education.
Synonyms: Institutionalization, Moral Guidance, Spiritual Education

낙원 (樂園): [Paradise (Utopian Realm)]
A state of perfect peace, happiness, and abundance on Earth, created through enlightened governance and spiritual transformation.
Synonyms: Utopia, Eden, Heaven Realm

항마 (降魔): [Subduing Demons (Overcoming Adversity)]
The act of confronting and overcoming evil forces, internal struggles, or external obstacles through spiritual discipline.
Synonyms: Demon Conquest, Spiritual Combat, Overcoming Evil

득도 (得道): [Attaining Enlightenment (Realization of Truth)]
The achievement of profound spiritual insight and understanding, often through rigorous practice and self-reflection.
Synonyms: Enlightenment, Spiritual Awakening, Realization

전법 (傳法): [Transmitting Dharma (Spreading Truth)]
The act of conveying spiritual teachings and principles to others, often through direct instruction or by example.
Synonyms: Dharma Transmission, Spreading the Teachings, Spiritual Dissemination

열반 (涅槃): [Nirvana (Ultimate Liberation)]
The ultimate goal in Buddhism, representing a state of complete freedom from suffering and cycles of rebirth.
Synonyms: Liberation, Extinction of Suffering, Ultimate Peace

정법 (正法): [Righteous Teaching (Correct Doctrine)]
The correct and true spiritual teachings that guide individuals towards enlightenment and moral living.
Synonyms: True Dharma, Righteous Doctrine, Correct Path

부활 (復活): [Resurrection (Rebirth)]
The act of returning to life after death, often implying a spiritual or physical renewal.
Synonyms: Reanimation, Revival, Rebirth

승천 (昇天): [Ascension (Heaven Ascent)]
The act of ascending to heaven or a higher spiritual realm after completing one’s earthly mission.
Synonyms: Heaven Ascent, Divine Elevation, Spiritual Rise

격물 (格物): [Investigation of Things (Material Pursuit)]
The initial stage of human endeavor focused on understanding and accumulating material wealth and possessions.
Synonyms: Material Investigation, Accumulation of Wealth, Worldly Pursuit

치지 (致知): [Extension of Knowledge (Intellectual Pursuit)]
The pursuit and accumulation of knowledge and wisdom, often through academic study or spiritual learning.
Synonyms: Acquisition of Knowledge, Intellectual Cultivation, Scholarly Pursuit

성의 (誠意): [Sincerity of Will (Setting Intentions)]
The act of establishing a sincere and determined purpose or intention, often associated with heroic figures.
Synonyms: Earnestness of Purpose, Firm Resolve, Noble Intent

정심 (正心): [Rectification of Mind (Cultivating Inner Peace)]
The practice of purifying and cultivating one’s mind, often through spiritual discipline and meditation.
Synonyms: Mental Purification, Inner Cultivation, Mind Discipline

수신 (修身): [Self-Cultivation (Personal Governance)]
The process of refining one’s character and conduct, often associated with individuals in positions of influence or authority.
Synonyms: Moral Development, Character Building, Self-Improvement

제가 (齊家): [Regulation of Family (Managing Affairs)]
The management and governance of one’s household or immediate sphere of influence, often associated with ministerial roles.
Synonyms: Family Management, Household Governance, Administrative Oversight

치국 (治國): [Governance of State (National Leadership)]
The act of governing a nation, often associated with the role of a king or head of state.
Synonyms: Statecraft, National Administration, Royal Rule

평천하 (平天下): [Pacification of the World (Global Order)]
The ultimate goal of bringing peace and order to the entire world, often associated with a supreme leader or God-man.
Synonyms: Global Pacification, World Harmony, Universal Peace

양(陽)-(양(陽)-yang)
The principle of ‘yang,’ representing unchanging universal truths that do not shift with history or time.

음(陰)-(음(陰)-yin)
The principle of ‘yin,’ representing universal truths that change with the flow of history and time.

선악(善惡)-(선(善)-good, 악(惡)-evil)
The distinction between good and evil, which, when applied to others, is said to harm one’s own health.

구원(救援)-(구(救)-save, 원(援)-help)
Salvation or rescue, implying that even those considered sinners can be saved.

책임(責任)-(책(責)-responsibility, 임(任)-duty)
Responsibility, emphasizing that individuals should take responsibility for their own actions and circumstances, as well as those of their family and society.

정치인(政治人)-(정치(政治)-politics, 인(人)-person)
A politician, whose proper attitude involves taking responsibility for societal issues rather than blaming the public.

진리(眞理)-(진(眞)-truth, 리(理)-principle)
Truth or universal principle, often contrasted with ‘justice’ and described as being higher and transcending it.

정의(正義)-(정(正)-justice, 의(義)-righteousness)
Justice or righteousness, often described as something that is not easily seen or followed by people, and which is transcended by ‘truth.’

철인(哲人)-(철(哲)-wise, 인(人)-person)
A wise person or philosopher, equated with one who embodies ‘justice’ (정의).

무사(武士)-(무(武)-martial, 사(士)-person)
A warrior or samurai, described as someone who uses their sword for justice.

도인(道人)-(도(道)-path, 인(人)-person)
A person who has attained spiritual insight or mastery, ranking higher than a ‘hero’ (위인) in the hierarchy of human development.

지인(至人)-(지(至)-utmost, 인(人)-person)
A person of ultimate wisdom, ranking above a ‘doin’ (도인) and below a ‘jinin’ (진인).

진인(眞人)-(진(眞)-true, 인(人)-person)
A true person or enlightened being, ranking above a ‘jiin’ (지인) and below a ‘bonjon’ (본존), embodying truth that transcends justice.

본존(本尊)-(본(本)-original, 존(尊)-revered)
The principal image of a deity, such as a Buddha, ranking above a ‘jinin’ (진인) and below an ‘inja’ (인자).

인자(人子)-(인(人)-human, 자(子)-son)
“Son of Man,” a term Jesus used for himself, signifying a compassionate person and the son of God, ranking above a ‘bonjon’ (본존) and below ‘bonjwa’ (본좌).

본좌(本座)-(본(本)-original, 좌(座)-seat)
“The Original Seat” or “The One in the Original Position,” a term used to refer to Huh Kyung-young, signifying a divine, central figure who transcends good and evil and acts as humanity’s focal point.

블랙홀(black hole)-(블랙(black)-black, 홀(hole)-hole)
A black hole, metaphorically described as the “doorway” through which God passes, representing a state of neutrality beyond good and evil where one can connect with the divine.

구심점(求心點)-(구(求)-seek, 심(心)-center, 점(點)-point)
A focal point or center of gravity, referring to a leader or entity that provides stability and direction for a nation or humanity.

화신(化身)-(화(化)-transform, 신(身)-body)
An incarnation or embodiment, used to describe Huh Kyung-young as the incarnation of God or Buddha.

강탄(降誕)-(강(降)-descend, 탄(誕)-birth)
Divine birth or descent, referring to a Heaven being entering a human body.

심판(審判)-(심(審)-examine, 판(判)-judge)
Judgment, referring to Huh Kyung-young’s role in judging corrupt leaders and educating them.

제도(制度)-(제(制)-system, 도(度)-measure)
Systematization or establishment of order, referring to Huh Kyung-young’s role in re-educating leaders and creating a new system.

낙원(樂園)-(낙(樂)-joy, 원(園)-garden)
Paradise or utopia, referring to the ideal world that Huh Kyung-young aims to create after judgment and re-education.

항마(降魔)-(항(降)-subdue, 마(魔)-demon)
Subduing demons or overcoming evil, a stage in the spiritual journey of figures like Buddha and Jesus.

득도(得道)-(득(得)-gain, 도(道)-path)
Attaining enlightenment or spiritual insight, a stage in the spiritual journey, particularly for Buddha.

전법(傳法)-(전(傳)-transmit, 법(法)-dharma)
Transmitting the dharma or truth, a stage in the spiritual journey of Buddha.

열반(涅槃)-(열(涅)-nirvana, 반(槃)-nirvana)
Nirvana, the ultimate goal in Buddhism, representing the cessation of suffering and the end of rebirth, the final stage for Buddha.

노병사(老病死)-(노(老)-old, 병(病)-sick, 사(死)-death)
Old age, sickness, and death, the fundamental sufferings that Buddha sought to understand and overcome.

원인(原因)-(원(原)-origin, 인(因)-cause)
Cause or origin, referring to Buddha’s realization that birth is the cause of old age, sickness, and death.

부활(復活)-(부(復)-return, 활(活)-life)
Resurrection, a key event in the life of Jesus.

승천(昇天)-(승(昇)-ascend, 천(天)-heaven)
Ascension to heaven, the final stage in the life of Jesus.

격물(格物)-(격(格)-investigate, 물(物)-thing)
Investigation of things, the lowest stage in the hierarchy of human development, focused on accumulating material wealth.

치지(致知)-(치(致)-attain, 지(知)-knowledge)
Attaining knowledge, the second lowest stage, representing those who accumulate knowledge, like professors or religious figures.

성의(誠意)-(성(誠)-sincere, 의(意)-will)
Sincerity of will, the stage of a ‘great person’ (위인) who sets a purpose.

정심(正心)-(정(正)-correct, 심(心)-mind)
Rectifying the mind, the stage of a ‘doin’ (도인) who cultivates their mind.

수신(修身)-(수(修)-cultivate, 신(身)-self)
Cultivating oneself, the stage of officials or those who achieve success.

제가(齊家)-(제(齊)-regulate, 가(家)-family)
Regulating the family, the stage of government ministers who manage national affairs.

치국(治國)-(치(治)-govern, 국(國)-nation)
Governing the nation, the stage of a king or head of state.

평천하(平天下)-(평(平)-pacify, 천하(天下)-world)
Pacifying the world, the highest stage, referring to Huh Kyung-young’s role in unifying the world.

인간(人間)-(인(人)-human, 간(間)-between)
Human being, literally “between human and beast,” implying that humans can exhibit both human and animalistic qualities.

양(陽)-(陽-positive)

음(陰)-(陰-negative)
진리(眞理)-(眞-truth, 理-reason)
만물(萬物)-(萬-all, 物-things)
이치(理致)-(理-reason, 致-cause)
선악(善惡)-(善-good, 惡-evil)
구분(區分)-(區-divide, 分-distinguish)
적용(適用)-(適-apply, 用-use)
구원(救援)-(救-save, 援-help)
정상(正常)-(正-correct, 常-normal)
정치인(政治人)-(政-govern, 治-rule, 人-person)
국민(國民)-(國-nation, 民-people)
해결(解決)-(解-solve, 決-decide)
훌륭(훌륭)-(훌륭-excellent)
악한(惡한)-(惡-evil)
행동(行動)-(行-act, 動-move)
추상(秋霜)-(秋-autumn, 霜-frost)
정신(精神)-(精-spirit, 神-mind)
지도자(指導者)-(指-point, 導-lead, 者-person)
도덕적(道德的)-(道-moral, 德-virtue, 的-adjective suffix)
모랄(moral)-(moral-moral)
회의(懷疑)-(懷-doubt, 疑-suspect)
교육(敎育)-(敎-teach, 育-raise)
피해(被害)-(被-suffer, 害-harm)
탕자(蕩子)-(蕩-prodigal, 子-son)
비유(比喩)-(比-compare, 喩-analogy)
재산(財産)-(財-wealth, 産-property)
효자(孝子)-(孝-filial piety, 子-son)
순종(順從)-(順-obey, 從-follow)
율법(律法)-(律-law, 法-law)
하나님(하나님)-(하나님-God)
음양(陰陽)-(陰-negative, 陽-positive)
진리(眞理)-(眞-truth, 理-reason)
관대(寬大)-(寬-generous, 大-big)
책임(責任)-(責-responsibility, 任-duty)
직장(職場)-(職-job, 場-place)
기업(企業)-(企-enterprise, 業-business)
사명(使命)-(使-mission, 命-command)
종교(宗敎)-(宗-religion, 敎-teach)
행위(行爲)-(行-act, 爲-do)
신앙(信仰)-(信-faith, 仰-look up to)
시대(時代)-(時-time, 代-period)
지식(知識)-(知-know, 識-knowledge)
시기(時期)-(時-time, 期-period)
해결(解決)-(解-solve, 決-decide)
연단(鍊鍛)-(鍊-temper, 鍛-forge)
고통(苦痛)-(苦-pain, 痛-ache)
박사(博士)-(博-doctor, 士-scholar)
선도사(仙道師)-(仙-immortal, 道-way, 師-master)
인체(人體)-(人-human, 體-body)
정의(正義)-(正-justice, 義-righteousness)
특징(特徵)-(特-special, 徵-sign)
진리(眞理)-(眞-truth, 理-reason)
인간(人間)-(人-human, 間-between)
지렁이(지렁이)-(지렁이-earthworm)
단계(段階)-(段-step, 階-level)
속인(俗人)-(俗-common, 人-person)
범인(凡人)-(凡-ordinary, 人-person)
도인(道人)-(道-way, 人-person)
철인(哲人)-(哲-philosophy, 人-person)
지인(至人)-(至-ultimate, 人-person)
하늘(하늘)-(하늘-sky)
무사(武士)-(武-military, 士-warrior)
통일(統一)-(統-unify, 一-one)
인류(人類)-(人-human, 類-kind)
정신(精神)-(精-spirit, 神-mind)
진인(眞人)-(眞-true, 人-person)
초월(超越)-(超-transcend, 越-surpass)
장발장(Jean Valjean)-(Jean Valjean-Jean Valjean)
혁명기(革命期)-(革-revolution, 命-life, 期-period)
가난(가난)-(가난-poverty)
문제(問題)-(問-question, 題-topic)
청년(靑年)-(靑-youth, 年-year)
학비(學費)-(學-study, 費-expense)
원망(怨望)-(怨-resent, 望-hope)
선생님(先生님)-(先-first, 生-birth)
대명군(大名君)-(大-great, 名-name, 君-ruler)
본존(本尊)-(本-original, 尊-revered)
석가모니(釋迦牟尼)-(釋迦牟尼-Sakyamuni)
본존불(本尊佛)-(本-original, 尊-revered, 佛-Buddha)
불상(佛像)-(佛-Buddha, 像-image)
인자(人子)-(人-human, 子-son)
예수님(예수님)-(예수님-Jesus)
하나님(하나님)-(하나님-God)
본좌(本座)-(本-original, 座-seat)
선(善)-(善-good)
악(惡)-(惡-evil)
블랙홀(black hole)-(black hole-black hole)
신(神)-(神-god)
우주(宇宙)-(宇-universe, 宙-space)
소원(所願)-(所-that which, 願-wish)
연결(連結)-(連-connect, 結-tie)
단련(鍛鍊)-(鍛-forge, 鍊-temper)
기준(基準)-(基-base, 準-standard)
대통령(大統領)-(大-great, 統-govern, 領-lead)
목사(牧師)-(牧-pastor, 師-teacher)
야당(野黨)-(野-opposition, 黨-party)
남편(男便)-(男-male, 便-convenience)
구심점(求心點)-(求-seek, 心-center, 點-point)
인류(人類)-(人-human, 類-kind)
계급(階級)-(階-rank, 級-class)
네티즌(netizen)-(netizen-netizen)
인터넷(internet)-(internet-internet)
용어(用語)-(用-use, 語-word)
화신(化身)-(化-transform, 身-body)
부처님(부처님)-(부처님-Buddha)
일촌(一寸)-(一-one, 寸-inch)
본체(本體)-(本-original, 體-body)
에너지(energy)-(energy-energy)
증거(證據)-(證-proof, 據-evidence)
관계(關係)-(關-relation, 係-connect)
인간(人間)-(人-human, 間-between)
순수(純粹)-(純-pure, 粹-essence)
법(法)-(法-law)
말세(末世)-(末-end, 世-world)
정보(情報)-(情-information, 報-report)
우주(宇宙)-(宇-universe, 宙-space)
만물(萬物)-(萬-all, 物-things)
보통(普通)-(普-common, 通-general)
게임(game)-(game-game)
배신(背信)-(背-betray, 信-trust)
시대(時代)-(時-time, 代-period)
유럽(Europe)-(Europe-Europe)
전쟁(戰爭)-(戰-war, 爭-fight)
평화(平和)-(平-peace, 和-harmony)
격동(激動)-(激-stir, 動-move)
살인사건(殺人事件)-(殺-kill, 人-person, 事-matter, 件-incident)
종식(終熄)-(終-end, 熄-extinguish)
낙원(樂園)-(樂-paradise, 園-garden)
출생(出生)-(出-birth, 生-life)
하찮(하찮)-(하찮-insignificant)
탁(濁)-(濁-turbid)
강탄(降誕)-(降-descend, 誕-birth)
탄생(誕生)-(誕-birth, 生-life)
세계(世界)-(世-world, 界-boundary)
통일(統一)-(統-unify, 一-one)
심판(審判)-(審-judge, 判-decide)
제도(制度)-(制-system, 度-degree)
기득권(旣得權)-(旣-already, 得-gain, 權-right)
세력(勢力)-(勢-power, 力-force)
국회의원(國會議員)-(國-nation, 會-assembly, 議-deliberate, 員-member)
정신교육(精神敎育)-(精-spirit, 神-mind, 敎-teach, 育-raise)
책임(責任)-(責-responsibility, 任-duty)
장관(長官)-(長-chief, 官-official)
역대(歷代)-(歷-successive, 代-generation)
소환(召喚)-(召-call, 喚-summon)
재산몰수(財産沒收)-(財-wealth, 産-property, 沒-confiscate, 收-collect)
거지(거지)-(거지-beggar)
무소유(無所有)-(無-without, 所-that which, 有-possess)
희한(稀罕)-(稀-rare, 罕-seldom)
체계적(體系的)-(體-body, 系-system, 的-adjective suffix)
열광적(熱狂的)-(熱-enthusiastic, 狂-mad, 的-adjective suffix)
진실(眞實)-(眞-truth, 實-reality)
예수(Jesus)-(Jesus-Jesus)
마리아(Mary)-(Mary-Mary)
항마(降魔)-(降-subdue, 魔-demon)
마귀(魔鬼)-(魔-demon, 鬼-ghost)
득도(得道)-(得-gain, 道-way)
전법(傳法)-(傳-transmit, 法-law)
진리(眞理)-(眞-truth, 理-reason)
말씀(말씀)-(말씀-word)
열반(涅槃)-(涅槃-Nirvana)
석가모니(釋迦牟尼)-(釋迦牟尼-Sakyamuni)
수행(修行)-(修-cultivate, 行-practice)
미친(미친)-(미친-crazy)
부모님(父母님)-(父-father, 母-mother)
신체(身體)-(身-body, 體-body)
확대(擴大)-(擴-expand, 大-big)
변절자(變節者)-(變-change, 節-integrity, 者-person)
히말라야(Himalaya)-(Himalaya-Himalaya)
고행(苦行)-(苦-suffering, 行-practice)
이론(理論)-(理-reason, 論-theory)
보리수(菩提樹)-(菩提-Bodhi, 樹-tree)
원인(原因)-(原-origin, 因-cause)
의식(意識)-(意-mind, 識-consciousness)
노병사(老病死)-(老-old age, 病-sickness, 死-death)
책임(責任)-(責-responsibility, 任-duty)
지상(地上)-(地-earth, 上-above)
수명(壽命)-(壽-longevity, 命-life)
무한대(無限大)-(無-infinite, 限-limit, 大-great)
성경(聖經)-(聖-holy, 經-sutra)
기독교(基督敎)-(基-Christian, 督-supervise, 敎-teach)
창조론(創造論)-(創-create, 造-make, 論-theory)
반복(反復)-(反-repeat, 復-return)
영원(永遠)-(永-eternal, 遠-far)
순환(循環)-(循-circulate, 環-ring)
잎사귀(잎사귀)-(잎사귀-leaf)
육바라밀(六波羅蜜)-(六-six, 波羅蜜-paramita)
삼법인(三法印)-(三-three, 法-law, 印-seal)
전도(傳道)-(傳-transmit, 道-way)
전염(傳染)-(傳-transmit, 染-infect)
품행(品行)-(品-character, 行-conduct)
불교(佛敎)-(佛-Buddha, 敎-teach)
선교(宣敎)-(宣-preach, 敎-teach)
부모님(父母님)-(父-father, 母-mother)
정법(正法)-(正-correct, 法-law)
열반(涅槃)-(涅槃-Nirvana)
하천(下賤)-(下-low, 賤-humble)
탁태(濁胎)-(濁-turbid, 胎-fetus)
강탄(降誕)-(降-descend, 誕-birth)
인간(人間)-(人-human, 間-between)
도솔천(兜率天)-(兜率-Tusita, 天-heaven)
부활(復活)-(復-revive, 活-live)
승천(昇天)-(昇-ascend, 天-heaven)
코스(course)-(course-course)
유일(唯一)-(唯-only, 一-one)
건설(建設)-(建-build, 設-establish)
지상낙원(地上樂園)-(地-earth, 上-above, 樂-paradise, 園-garden)
종교적(宗敎的)-(宗-religion, 敎-teach, 的-adjective suffix)
인류(人類)-(人-human, 類-kind)
구심점(求心點)-(求-seek, 心-center, 點-point)
국세청(國稅廳)-(國-nation, 稅-tax, 廳-office)
대통령(大統領)-(大-great, 統-govern, 領-lead)
정권(政權)-(政-govern, 權-power)
모습(모습)-(모습-appearance)
희망(希望)-(希-hope, 望-wish)
불안증(不安症)-(不-not, 安-peace, 症-symptom)
불면증(不眠症)-(不-not, 眠-sleep, 症-symptom)
성과(成果)-(成-achieve, 果-result)
국민(國民)-(國-nation, 民-people)
인정(認定)-(認-recognize, 定-determine)
데모(demonstration)-(demonstration-demonstration)
난리(亂離)-(亂-chaos, 離-separate)
소고기(쇠고기)-(쇠고기-beef)
파동(波動)-(波-wave, 動-move)
선거(選擧)-(選-elect, 擧-raise)
황제(皇帝)-(皇-emperor, 帝-emperor)
왕(王)-(王-king)
수상(首相)-(首-head, 相-minister)
사무총장(事務總長)-(事-affair, 務-duty, 總-general, 長-chief)
전쟁(戰爭)-(戰-war, 爭-fight)
팔레스타인(Palestine)-(Palestine-Palestine)
이스라엘(Israel)-(Israel-Israel)
총리(總理)-(總-general, 理-manage)
대통령(大統領)-(大-great, 統-govern, 領-lead)
질서(秩序)-(秩-order, 序-sequence)
지혜(智慧)-(智-wisdom, 慧-intelligence)
인류(人類)-(人-human, 類-kind)
낙원(樂園)-(樂-paradise, 園-garden)
휴가(休暇)-(休-rest, 暇-leisure)
텔레비(television)-(television-television)
드라마(drama)-(drama-drama)
건강(健康)-(健-healthy, 康-peaceful)
매력(魅力)-(魅-charm, 力-power)
감기(感氣)-(感-feel, 氣-air)
강의(講義)-(講-lecture, 義-meaning)
면역(免疫)-(免-immune, 疫-epidemic)
콧물(콧물)-(콧물-nasal discharge)
전쟁(戰爭)-(戰-war, 爭-fight)
순환(循環)-(循-circulate, 環-ring)
주사(注射)-(注-inject, 射-shoot)
중독(中毒)-(中-middle, 毒-poison)
병명(病名)-(病-disease, 名-name)
병(病)-(病-disease)
정정(訂正)-(訂-correct, 正-right)
암(癌)-(癌-cancer)
주둥아리(주둥아리)-(주둥아리-mouth)
산(山)-(山-mountain)
화근(禍根)-(禍-disaster, 根-root)
선악(善惡)-(善-good, 惡-evil)
초월(超越)-(超-transcend, 越-surpass)
위인(偉人)-(偉-great, 人-person)
일본(日本)-(日-sun, 本-origin)
깡패(깡패)-(깡패-gangster)
의병(義兵)-(義-righteous, 兵-soldier)
도인(道人)-(道-way, 人-person)
지인(至人)-(至-ultimate, 人-person)
성인(聖人)-(聖-holy, 人-person)
본전(本錢)-(本-original, 錢-money)
인자(人子)-(人-human, 子-son)
본좌(本座)-(本-original, 座-seat)
초등학생(初等學生)-(初-first, 等-grade, 學-study, 生-student)
부처(佛陀)-(佛陀-Buddha)
무한대(無限大)-(無-infinite, 限-limit, 大-great)
생명(生命)-(生-life, 命-command)
우주(宇宙)-(宇-universe, 宙-space)
화신(化身)-(化-transform, 身-body)
사랑(사랑)-(사랑-love)
사명(使命)-(使-mission, 命-command)
복지(福祉)-(福-blessing, 祉-happiness)
손자(孫子)-(孫-grandson, 子-son)
어머니(어머니)-(어머니-mother)
할머니(할머니)-(할머니-grandmother)
파고다방(Pagoda Cafe)-(Pagoda Cafe-Pagoda Cafe)
노인(老人)-(老-old, 人-person)
고아원(孤兒院)-(孤-orphan, 兒-child, 院-institution)
미래(未來)-(未-not yet, 來-come)
복(福)-(福-blessing)
화밭(花밭)-(花-flower, 밭-field)
병신(病身)-(病-sick, 身-body)
재앙(災殃)-(災-disaster, 殃-calamity)
원수(怨讐)-(怨-resent, 讐-enemy)
경쟁자(競爭者)-(競-compete, 爭-contend, 者-person)
후손(後孫)-(後-after, 孫-grandchild)
생존(生存)-(生-live, 存-exist)
법률적(法律的)-(法-law, 律-rule, 的-adjective suffix)
보편적(普遍的)-(普-universal, 遍-everywhere, 的-adjective suffix)
명심(銘心)-(銘-engrave, 心-heart)
자비(慈悲)-(慈-compassion, 悲-pity)
홍길동전(洪吉童傳)-(洪吉童-Hong Gildong, 傳-story)
허균(許筠)-(許筠-Huh Gyun)
아버지(아버지)-(아버지-father)
아들(아들)-(아들-son)
배설(排泄)-(排-excrete, 泄-leak)
사색당파(四色黨派)-(四-four, 色-color, 黨-party, 派-faction)
강릉(江陵)-(江-river, 陵-tomb)
낙향(落鄕)-(落-fall, 鄕-hometown)
셋째(셋째)-(셋째-third)
천재(天才)-(天-heaven, 才-talent)
과거시험(科擧試驗)-(科-exam, 擧-raise, 試-test, 驗-examine)
당시(當時)-(當-at that time, 時-time)
임금(임금)-(임금-king)
쌍놈(雙놈)-(雙-pair, 놈-guy)
양반(兩班)-(兩-two, 班-class)
기와집(기와집)-(기와집-tiled house)
서자(庶子)-(庶-concubine’s child, 子-son)
적자(嫡子)-(嫡-legitimate, 子-son)
주장(主張)-(主-main, 張-assert)
한글(한글)-(한글-Hangul)
소설(小說)-(小-small, 說-talk)
최초(最初)-(最-most, 初-first)
기네스북(Guinness Book)-(Guinness Book-Guinness Book)
한문(漢文)-(漢-Chinese, 文-writing)
서민(庶民)-(庶-common, 民-people)
재미(재미)-(재미-fun)
임금(임금)-(임금-king)
책(冊)-(冊-book)
역모(逆謀)-(逆-rebellion, 謀-plot)
부정축재(不正蓄財)-(不-unjust, 正-right, 蓄-accumulate, 財-wealth)
탐관오리(貪官汚吏)-(貪-greedy, 官-official, 汚-corrupt, 吏-official)
지상낙원(地上樂園)-(地-earth, 上-above, 樂-paradise, 園-garden)
여동생(女同生)-(女-female, 同-same, 生-birth)
허난설헌(許蘭雪軒)-(許蘭雪軒-Huh Nanseolheon)
난설헌(蘭雪軒)-(蘭-orchid, 雪-snow, 軒-veranda)
요절(夭折)-(夭-die young, 折-break)
천재(天才)-(天-heaven, 才-talent)
전세계(全世界)-(全-entire, 世-world, 界-boundary)
중국(中國)-(中-middle, 國-country)
감동(感動)-(感-move, 動-stir)
사신(使臣)-(使-envoy, 臣-minister)
처녀(處女)-(處-virgin, 女-woman)
당대(當代)-(當-current, 代-generation)
아시아인(亞細亞人)-(亞細亞-Asia, 人-person)
신사임당(申師任堂)-(申師任堂-Shin Saimdang)
허백련(許白蓮)-(許白蓮-Huh Baekryeon)
화가(畫家)-(畫-paint, 家-artist)
동행(同行)-(同-same, 行-go)
허준(許浚)-(許浚-Huh Jun)
한의학(韓醫學)-(韓-Korean, 醫-medicine, 學-study)
집대성(集大成)-(集-collect, 大-great, 成-achieve)
허웅(許雄)-(許雄-Huh Ung)
한글사전(한글辭典)-(한글-Hangul, 辭-word, 典-dictionary)
동양화(東洋畫)-(東-east, 洋-ocean, 畫-paint)
허난설(許蘭雪)-(許蘭雪-Huh Nanseol)
허균(許筠)-(許筠-Huh Gyun)
결혼(結婚)-(結-marry, 婚-marriage)
한의사(韓醫師)-(韓-Korean, 醫-medicine, 師-teacher)
치통(齒痛)-(齒-tooth, 痛-ache)
의식(意識)-(意-mind, 識-consciousness)
선교사(宣敎師)-(宣-preach, 敎-teach, 師-teacher)
송도사(宋道師)-(宋-Song, 道-way, 師-master)
속인(俗人)-(俗-common, 人-person)
범인(凡人)-(凡-ordinary, 人-person)
위인(偉人)-(偉-great, 人-person)
도인(道人)-(道-way, 人-person)
도사(道士)-(道-way, 士-scholar)
지인(至人)-(至-ultimate, 人-person)
성인(聖人)-(聖-holy, 人-person)
진인(眞人)-(眞-true, 人-person)
본존(本尊)-(本-original, 尊-revered)
인자(人子)-(人-human, 子-son)
본좌(本座)-(本-original, 座-seat)
강의(講義)-(講-lecture, 義-meaning)
집안(집안)-(집안-household)
허난설헌(許蘭雪軒)-(許蘭雪軒-Huh Nanseolheon)
강릉(江陵)-(江-river, 陵-tomb)
명단(名單)-(名-name, 單-list)
정치(政治)-(政-govern, 治-rule)
혁명(革命)-(革-revolution, 命-life)
국가(國家)-(國-nation, 家-family)
기도(祈禱)-(祈-pray, 禱-pray)
홍길동전(洪吉童傳)-(洪吉童-Hong Gildong, 傳-story)
지상낙원(地上樂園)-(地-earth, 上-above, 樂-paradise, 園-garden)
주자(朱子)-(朱子-Zhu Xi)
격물(格物)-(格-investigate, 物-things)
양구모님(양구모님)-(양구모님-Yang Gumo-nim)
기록(記錄)-(記-record, 錄-record)
책자(冊子)-(冊-book, 子-small)
발행(發行)-(發-publish, 行-issue)
교정(校正)-(校-correct, 正-right)
원고(原稿)-(原-original, 稿-manuscript)
머릿속(머릿속)-(머릿속-mind)
내장(內藏)-(內-inside, 藏-store)
괄호(括弧)-(括-enclose, 弧-arc)
격물치지(格物致知)-(格-investigate, 物-things, 致-attain, 知-knowledge)
성의정심수신제가치국평천하(誠意正心修身齊家治國平天下)-(誠-sincere, 意-will, 正-correct, 心-mind, 修-cultivate, 身-self, 齊-regulate, 家-family, 治-govern, 國-nation, 平-pacify, 天下-world)
인간(人間)-(人-human, 間-between)
계급(階級)-(階-rank, 級-class)
성자(聖者)-(聖-holy, 者-person)
보통(普通)-(普-common, 通-general)
속인(俗人)-(俗-common, 人-person)
소경(小徑)-(小-small, 徑-path)
취지(趣旨)-(趣-gist, 旨-purpose)
지식(知識)-(知-know, 識-knowledge)
범인(凡人)-(凡-ordinary, 人-person)
성의(誠意)-(誠-sincere, 意-will)
위인(偉人)-(偉-great, 人-person)
영웅(英雄)-(英-hero, 雄-hero)
안중근(安重根)-(安重根-Ahn Jung-geun)
위인전(偉人傳)-(偉-great, 人-person, 傳-story)
용감(勇敢)-(勇-brave, 敢-dare)
정심(正心)-(正-correct, 心-mind)
도인(道人)-(道-way, 人-person)
마음(마음)-(마음-mind)
물질(物質)-(物-matter, 質-quality)
관심(關心)-(關-concern, 心-mind)
탐욕(貪慾)-(貪-greedy, 慾-desire)
하늘(하늘)-(하늘-sky)
가난(가난)-(가난-poverty)
부자(富者)-(富-rich, 者-person)
경쟁자(競爭者)-(競-compete, 爭-contend, 者-person)
단체(團體)-(團-group, 體-body)
회사(會社)-(會-company, 社-society)
재산(財産)-(財-wealth, 産-property)
고생(苦生)-(苦-suffering, 生-life)
심장마비(心臟痲痺)-(心-heart, 臟-organ, 痲-numb, 痺-paralysis)
재물(財物)-(財-wealth, 物-things)
욕심(慾心)-(慾-desire, 心-mind)
종점(終點)-(終-end, 點-point)
죽음(죽음)-(죽음-death)
영혼(靈魂)-(靈-soul, 魂-spirit)
귀신(鬼神)-(鬼-ghost, 神-god)
확률(確率)-(確-certain, 率-rate)
수신(修身)-(修-cultivate, 身-self)
재간(才幹)-(才-talent, 幹-ability)
김고문님(김고문님)-(김고문님-Kim Gomun-nim)
가정(家庭)-(家-family, 庭-courtyard)
보살피(보살피)-(보살피-care for)
단계(段階)-(段-step, 階-level)
도인(道人)-(道-way, 人-person)
장관(長官)-(長-chief, 官-official)
성인(聖人)-(聖-holy, 人-person)
경계(境界)-(境-boundary, 界-world)
도둑질(도둑질)-(도둑질-theft)
국가예산(國家豫算)-(國-nation, 家-family, 豫-prepare, 算-calculate)
대통령(大統領)-(大-great, 統-govern, 領-lead)
호박씨(호박씨)-(호박씨-pumpkin seed)
살림(살림)-(살림-household)
양심적(良心的)-(良-good, 心-mind, 的-adjective suffix)
벼슬(벼슬)-(벼슬-official post)
왕(王)-(王-king)
진인(眞人)-(眞-true, 人-person)
노론(老論)-(老-old, 論-faction)
소론(少論)-(少-young, 論-faction)
남인(南人)-(南-south, 人-person)
북인(北人)-(北-north, 人-person)
초월(超越)-(超-transcend, 越-surpass)
요순시절(堯舜時節)-(堯-Yao, 舜-Shun, 時-time, 節-season)
임금(임금)-(임금-king)
불만(不滿)-(不-not, 滿-full)
시국(時局)-(時-time, 局-situation)
인수위(引受委)-(引-take over, 受-receive, 委-committee)
한심(寒心)-(寒-cold, 心-heart)
피거품(피거품)-(피거품-bloody foam)
제자(弟子)-(弟-younger brother, 子-child)
지도자(指導者)-(指-point, 導-lead, 者-person)
망초(亡草)-(亡-ruin, 草-grass)
고생(苦生)-(苦-suffering, 生-life)
대통령(大統領)-(大-great, 統-govern, 領-lead)
세계(世界)-(世-world, 界-boundary)
통일(統一)-(統-unify, 一-one)
치국(治國)-(治-govern, 國-nation)
왕(王)-(王-king)
평천하(平天下)-(平-pacify, 天下-world)
세계통일(世界統一)-(世-world, 界-boundary, 統-unify, 一-one)
황제(皇帝)-(皇-emperor, 帝-emperor)
주자(朱子)-(朱子-Zhu Xi)
격물치지(格物致知)-(格-investigate, 物-things, 致-attain, 知-knowledge)
대학교수(大學敎授)-(大-great, 學-study, 敎-teach, 授-give)
교회(敎會)-(敎-teach, 會-assembly)
목사(牧師)-(牧-pastor, 師-teacher)
승려(僧侶)-(僧-monk, 侶-companion)
성인(聖人)-(聖-holy, 人-person)
위인(偉人)-(偉-great, 人-person)
점심(點心)-(點-dot, 心-mind)
도(道)-(道-way)
수신(修身)-(修-cultivate, 身-self)
벼슬(벼슬)-(벼슬-official post)
입신출세(立身出世)-(立-establish, 身-self, 出-go out, 世-world)
재간(才幹)-(才-talent, 幹-ability)
장관급(長官級)-(長-chief, 官-official, 級-level)
살림(살림)-(살림-household)
치국(治國)-(治-govern, 國-nation)
인간(人間)-(人-human, 間-between)
대통령(大統領)-(大-great, 統-govern, 領-lead)
초등학교(初等學校)-(初-first, 等-grade, 學-study, 校-school)
사서삼경(四書三經)-(四-four, 書-book, 三-three, 經-classic)
대장경(大藏經)-(大-great, 藏-store, 經-sutra)
성경(聖經)-(聖-holy, 經-sutra)
우주(宇宙)-(宇-universe, 宙-space)
섭렵(涉獵)-(涉-traverse, 獵-hunt)
머릿속(머릿속)-(머릿속-mind)
내장(內藏)-(內-inside, 藏-store)
본좌(本座)-(本-original, 座-seat)
인터넷(internet)-(internet-internet)
실수(失手)-(失-lose, 手-hand)
창조주(創造主)-(創-create, 造-make, 主-lord)
기독교(基督敎)-(基-Christian, 督-supervise, 敎-teach)
창조주(創造主)-(創-create, 造-make, 主-lord)
인간(人間)-(人-human, 間-between)
무한대(無限大)-(無-infinite, 限-limit, 大-great)
지구(地球)-(地-earth, 球-ball)
생명(生命)-(生-life, 命-command)
무한대(無限大)-(無-infinite, 限-limit, 大-great)
자궁(子宮)-(子-child, 宮-House)
임신(妊娠)-(妊-pregnant, 娠-pregnant)
생명(生命)-(生-life, 命-command)
세계(世界)-(世-world, 界-boundary)
구경(求景)-(求-seek, 景-scene)
호갱(호갱)-(호갱-customer)
아프리카(Africa)-(Africa-Africa)
인간(人間)-(人-human, 間-between)
인촉간(人畜間)-(人-human, 畜-animal, 間-between)
약자(略字)-(略-abbreviate, 字-character)
짐승(짐승)-(짐승-beast)
넉사자(넉사자)-(넉사자-four-character idiom)
볼락자(볼락자)-(볼락자-rockfish)
월남자(越南者)-(越-cross, 南-south, 者-person)
진리(眞理)-(眞-truth, 理-reason)
법(法)-(法-law)
교회(敎會)-(敎-teach, 會-assembly)
절(寺)-(寺-temple)
목사님(牧師님)-(牧-pastor, 師-teacher)
스님(스님)-(스님-monk)
성경(聖經)-(聖-holy, 經-sutra)
불경(佛經)-(佛-Buddha, 經-sutra)
학교(學校)-(學-study, 校-school)
진리(眞理)-(眞-truth, 理-reason)
승려(僧侶)-(僧-monk, 侶-companion)
성직자(聖職者)-(聖-holy, 職-occupation, 者-person)
부처(佛陀)-(佛陀-Buddha)
경지(境地)-(境-boundary, 地-land)
미국(美國)-(美-America, 國-country)
부자(富者)-(富-rich, 者-person)
인도(印度)-(印-India, 度-degree)
명상(瞑想)-(瞑-meditate, 想-think)
기업체(企業體)-(企-enterprise, 業-business, 體-body)
월급(月給)-(月-month, 給-salary)
산속(山속)-(山-mountain, 속-inside)
기도(祈禱)-(祈-pray, 禱-pray)
명상(瞑想)-(瞑-meditate, 想-think)
부처(佛陀)-(佛陀-Buddha)
스티브잡스(Steve Jobs)-(Steve Jobs-Steve Jobs)
암(癌)-(癌-cancer)
진리(眞理)-(眞-truth, 理-reason)
히말라야(Himalaya)-(Himalaya-Himalaya)
석가모니(釋迦牟尼)-(釋迦牟尼-Sakyamuni)
부자(富者)-(富-rich, 者-person)
전세계(全世界)-(全-entire, 世-world, 界-boundary)
진리(眞理)-(眞-truth, 理-reason)
가치(價値)-(價-value, 値-worth)
명상(瞑想)-(瞑-meditate, 想-think)
진리(眞理)-(眞-truth, 理-reason)
체험(體驗)-(體-experience, 驗-test)
센터(center)-(center-center)
회비(會費)-(會-meeting, 費-expense)
회원(會員)-(會-meeting, 員-member)
가입(加入)-(加-add, 入-enter)
특별(特別)-(特-special, 別-separate)
만병(萬病)-(萬-all, 病-disease)
종교(宗敎)-(宗-religion, 敎-teach)
절차(節次)-(節-section, 次-order)
명상(瞑想)-(瞑-meditate, 想-think)
진리(眞理)-(眞-truth, 理-reason)
부처(佛陀)-(佛陀-Buddha)
지구(地球)-(地-earth, 球-ball)
인간(人間)-(人-human, 間-between)
아프리카(Africa)-(Africa-Africa)
여자(女子)-(女-female, 子-child)
한반도(韓半島)-(韓-Korean, 半-half, 島-island)
복(福)-(福-blessing)
확률(確率)-(確-certain, 率-rate)
하늘나라(하늘나라)-(하늘-sky, 나라-country)
하나님(하나님)-(하나님-God)
알현(謁見)-(謁-audience, 見-see)
영원(永遠)-(永-eternal, 遠-far)
대리인(代理人)-(代-represent, 理-manage, 人-person)
순환(循環)-(循-circulate, 環-ring)
진리(眞理)-(眞-truth, 理-reason)
터득(體得)-(體-body, 得-gain)

양(陽)(陽-Yang)

음(陰)(陰-Yin)
선악(善惡)(Good and Evil)
구원(救援)(Salvation)
책임(責任)(Responsibility)
정치인(政治人)(Politician)
국민(國民)(People)
훌륭(훌륭)(Excellent)
적용(適用)(Application)
행동(行動)(Action)
정신(精神)(Spirit)
지도자(指導者)(Leader)
도덕(道德)(Morality)
교육(敎育)(Education)
피해(被害)(Harm)
탕자(蕩子)(Prodigal Son)
율법(律法)(Law)
진리(眞理)(Truth)
기업(企業)(Enterprise)
종교(宗敎)(Religion)
신앙(信仰)(Faith)
시대(時代)(Era)
고통(苦痛)(Pain)
연단(鍊鍛)(Discipline)
정의(正義)(Justice)
인간(人間)(Human)
단계(段階)(Stage)
속인(俗人)(Layperson)
범인(凡人)(Ordinary Person)
도인(道人)(Taoist)
지인(至人)(Perfect Man)

음양 (Yin and Yang): [Cosmic Duality (Complementary Opposites)]

선악 (Good and Evil): [Moral Dichotomy (Ethical Classification)]
탕자 (Prodigal Son): [Errant Child (Rebellious Offspring)]
율법 (Law): [Moral Code (Divine Statutes)]
진리 (Truth): [Ultimate Reality (Fundamental Principle)]
정의 (Justice): [Rectitude (Moral Righteousness)]
철인 (Philosopher-King): [Sage Leader (Wise Ruler)]
지인 (Enlightened Being): [Perfected Individual (Accomplished Person)]
진인 (True Human): [Authentic Self (Genuine Person)]
본존 (Venerated One): [Primal Being (Revered Entity)]
인자 (Son of Man): [Divine Incarnation (Embodiment of Divinity)]
본좌 (The Original Authority): [Ultimate Sovereign (Supreme Being)]
블랙홀 (Black Hole): [Singularity (Point of Transcendence)]
구심점 (Centripetal Force): [Central Nexus (Unifying Core)]
강탄 (Incarnation): [Divine Descent (Heaven Manifestation)]
통일 (Unification): [Global Integration (World Harmony)]
심판 (Judgment): [Divine Reckoning (Ultimate Adjudication)]
제도 (Enlightenment): [Moral Rectification (Spiritual Guidance)]
낙원 (Paradise): [Utopian Realm (Ideal World)]
항마 (Conquest of Evil): [Overcoming Adversity (Subduing Demonic Forces)]
득도 (Attainment of Enlightenment): [Spiritual Realization (Achieving Wisdom)]
전법 (Propagation of Truth): [Dissemination of Doctrine (Spreading the Teachings)]
열반 (Nirvana): [Ultimate Liberation (State of Perfect Peace)]
부활 (Resurrection): [Rebirth (Return to Life)]
승천 (Ascension): [Heaven Ascent (Rising to the Heavens)]
속인 (Commoner): [Mundane Individual (Ordinary Person)]
범인 (Mediocre Person): [Average Individual (Unremarkable Person)]
위인 (Great Person): [Heroic Figure (Distinguished Individual)]
도인 (Spiritual Seeker): [Ascetic (Practitioner of the Way)]
격물 (Investigation of Things): [Empirical Study (Material Pursuit)]
치지 (Extension of Knowledge): [Acquisition of Wisdom (Intellectual Cultivation)]
성의 (Sincerity of Will): [Rectification of Intent (Earnest Purpose)]
정심 (Rectification of Mind): [Purification of Heart (Disciplined Thought)]
수신 (Self-Cultivation): [Personal Discipline (Moral Development)]
제가 (Regulation of Family): [Household Management (Family Governance)]
치국 (Governance of State): [National Administration (Statecraft)]
평천하 (Pacification of the World): [Global Harmony (Universal Peace)]
무소유 (Non-Possession): [Detachment (Absence of Material Attachment)]
연단 (Trial): [Ordeal (Spiritual Test)]
노병사 (Aging, Sickness, Death): [Existential Suffering (Cycle of Life and Death)]
원인 (Cause): [Origin (Root Cause)]
전도 (Evangelism): [Proselytization (Spreading the Faith)]
열반 (Nirvana): [Ultimate Liberation (State of Perfect Peace)]
구심점 (Centripetal Force): [Central Nexus (Unifying Core)]
인촉간 (Between Human and Beast): [Dual Nature (Human-Animal Dichotomy)]
법 (Dharma): [Divine Law (Spiritual Teaching)]
성직자 (Clergy): [Religious Official (Spiritual Leader)]
부처 (Buddha): [Enlightened One (Awakened Being)]

2013.02.0x 85x 허경영 옛날 강연 본좌

선악 판단의 위험성과 자기 성찰의 중요성

양과 음의 진리는 역사와 시대의 흐름에 따라 변하지 않는 만물의 이치입니다. 그러나 음과 양으로 사물을 바라보며 세상을 선악으로 구분하면 오히려 자신의 건강을 해칠 수 있습니다. 남에게 선악을 적용하는 자는 하늘에서 벌을 받습니다. 자신이 선하다고 여기는 큰아들은 벌을 받고, 방탕하다고 생각하는 죄인은 구원받는다는 탕자의 비유처럼, 남을 판단하는 행위는 결국 자신에게 해가 됩니다.

진정한 정치인의 자세는 동생의 잘못에 아버지뿐 아니라 자신에게도 책임이 있다고 인정하는 것입니다. 그러나 우리는 흔히 국민의 잘못으로 돌리며 법으로 모든 것을 해결하려 합니다. 훌륭한 사람은 남의 죄를 보지 않고, 오직 자신에게만 선악의 잣대를 적용합니다. “나는 악한 사람이 아닌가?”, “나는 왜 선한 행동을 적게 할까?”와 같이 스스로를 성찰해야 합니다. 아프리카의 굶주린 아이들을 도울 수 있음에도 행동으로 옮기지 않는 자신을 반성해야 합니다. 남에게는 선악을 구분하지 말고 언제나 관대해야 하지만, 자신에게는 추상같이 엄격해야 합니다.

박 대통령이 우리나라를 구한 훌륭한 인물이지만, 술과 담배를 한 것은 아쉬운 부분입니다. 완벽한 지도자는 없으며, 국민을 잘 살게 했더라도 도덕적 해이를 가져올 수 있습니다. 양과 음의 진리를 인간에게 적용할 때, 남에게 선악을 구분하면 결국 자기 몸에 병이 옵니다. 탕자의 비유에서 큰아들이 자신이 선하다며 아버지를 원망하고 동생을 비난하는 모습은, 선한 자가 부모에게 저항하고 악한 자가 결국 순종하게 되는 역설을 보여줍니다.

내 동생이 탕자가 된 것은 나에게도 책임이 있으며, 아버지가 바빠서 동생을 제대로 가르치지 못했고, 집이 가난해서 동생을 제대로 가르치지 못했다는 자기 성찰이 필요합니다. 율법을 다 지켰다고 주장하는 것은 통하지 않습니다. 자신이 선한 것이 중요한 것이 아니라, 언제나 자신에게 악한 쪽의 잣대를 대고 남에게는 관대해야 합니다. 모든 사람이 선하게 살아가는 것은 나의 책임이며, 직장이 없는 사람들을 돕는 것도 나의 책임입니다. 모든 기업이 각자 자기 책임으로 돌리면 되는데, 자신의 잘못이 없다고 생각하면 편안하게 밥 먹고 있으면서 하늘이 보낸 사명을 다했다고 할 수 없습니다.

허경영의 역할과 인류 구원의 새로운 패러다임
이제는 복잡한 종교 행위나 신앙이 굳이 필요 없습니다. 허경영을 부르고, 허경영 사진을 쳐다보고, 가지고 있으면 됩니다. 모든 진리를 자기에게만 적용하고 남에게는 관대해야 합니다. 지식을 배워 자신을 바꾸는 것은 어렵습니다. 시기가 급하게 돌아가니 간단하게 바꿀 수 있는 방법은 허경영을 통해 모든 것을 해결하고 풀어내는 것입니다. 아픈 사람도, 막히는 사람도 모두 풀립니다. 연단이 오는 것은 필요해서 오는 것이며, 연단이 필요한 사람에게는 고통이 올 수 있습니다.

정의의 특징은 눈에 보이지 않는다는 것입니다. 정의는 항상 따르는 사람이 없습니다. 올바른 길로 가려 하지 않는 심리 때문에 따르는 사람이 없는 것입니다. 진리는 사람의 눈에 보이지 않으므로 모든 사람이 속고, 정의는 따르는 자가 없으므로 예수나 다른 성인들도 따르는 자가 많지 않았습니다. 정의를 주장하면 처음에는 고독합니다.

인간의 10단계와 진리의 위계
인간의 단계는 10단계로 나눌 수 있습니다. 가장 낮은 단계는 속인(일반 사람)입니다. 그 위로 범인, 위인, 도인, 지인, 진인, 본존, 인자, 그리고 본좌가 있습니다.

속인: 일반 사람
범인: 지식을 쌓는 사람
위인: 뜻을 세우는 사람 (예: 안중근 의사)
도인: 마음을 닦는 사람
지인: 철인(哲人)을 의미하며, 정의를 말합니다. ‘정(正)’자는 하늘의 뜻에 자신의 생각이 다 있다는 의미입니다. 무사(武士)는 정의를 위해 칼을 쓰는 사람입니다.
진인: 지인보다 높은 단계로, 진리를 깨달은 사람입니다. 진리는 정의를 초월합니다. 장발장이 빵을 훔친 행위는 정의의 관점에서는 옳지 않지만, 배고픔이라는 근원적인 문제 앞에서 정의는 한계를 드러냅니다.
본존: 석가모니 본존불처럼 불상으로 만들어진 존재를 의미합니다.
인자: 예수님이 자신을 칭한 말로, 어진 사람, 즉 하나님의 아들을 의미합니다.
본좌: 허경영을 지칭하는 말로, 선과 악을 초월한 존재입니다. 블랙홀처럼 신이 드나드는 구멍이며, 선과 악에 치우치지 않는 자만이 신과 하나가 될 수 있습니다. 자신을 블랙홀에 맞추면 신과 연결되고 신의 마음을 읽을 수 있습니다.

구심점의 부재와 허경영의 역할
우리 사회는 기준, 즉 구심점이 없습니다. 대통령이 100명이 있어도 기준이 없으면 나라는 혼란에 빠집니다. 박 대통령 서거 후 우리나라에 구심점이 사라졌듯이, 지금은 인류의 구심점이 허경영에게 와 있습니다. 본좌는 네티즌들이 만든 인터넷 용어이지만, 하나님의 자리, 하나님의 화신, 부처님의 Avatar를 의미합니다. 허경영은 하나님과 일촌 관계가 아니라, 본체가 직접 와서 움직이는 존재입니다. 병을 고치고 에너지를 넣어주는 특별한 능력을 가지고 있습니다.

예수나 석가모니 같은 성자들은 하나님과 일천 관계에 있는 사람들이었지만, 허경영은 본체 그 자체입니다. 과거 성자들이 왔을 때는 사람들이 순수하고 법 없이도 살 수 있었지만, 지금은 인터넷에 모든 정보가 공개된 무서운 시대입니다. 이러한 시대를 바꿀 수 있는 자는 보통 사람이 아닙니다. 허경영은 전쟁과 살인 사건이 끊이지 않는 격동의 시대를 종식시키고 낙원으로 바꾸기 위해 왔습니다.

본좌의 길과 성자들의 길
본좌(허경영)가 가는 길은 다음과 같습니다.
강탄: 하늘에서 내려와 여자 몸에 들어가 탄생합니다.
통일: 세계를 통일합니다.
심판: 기득권 세력, 지도자들을 정신 교육시켜 심판합니다. 재산 몰수와 교육을 통해 무소유를 만듭니다.
제도: 도를 가르칩니다.
낙원: 낙원을 만듭니다.
승천: 하늘로 올라갑니다.

석가모니의 길은 다음과 같습니다.
강탄: 하천에서 태어납니다.
항마: 설산에서 6년간 기도하며 수행합니다.
득도: 보리수나무 아래에서 우유죽을 먹고 깨달음을 얻습니다. 사람이 늙고 병들고 죽는 것은 태어나기 때문이라는 원인을 깨닫습니다.
전법: 진리의 말씀을 전합니다.
열반: 마지막에 열반에 이릅니다.

예수의 길은 다음과 같습니다.
강탄: 마리아의 몸에서 태어납니다.
항마: 마귀와 싸웁니다.
정법: 법을 직접 몸으로 실천하며 전도합니다. 배고픈 사람에게 빵을 주는 것처럼 선교합니다.
부활: 사망 후 부활합니다.
승천: 하늘로 승천합니다.

허경영의 코스는 세계 통일, 심판, 제도, 낙원이 포함되어 있어 다른 성자들과는 다릅니다. 다른 성자들은 지상 낙원을 건설할 능력을 가지고 오지 않았습니다. 허경영은 종교를 떠나 이러한 일을 하러 왔으며, 인류의 구심점이 되어야 합니다.

구심점의 중요성과 허경영의 역할
우리나라는 대통령이 5년마다 바뀌어 구심점이 없습니다. 대통령은 취임 후 1년만 희망을 보이고, 그 후부터는 불안증에 시달립니다. 국민의 지지를 얻지 못하면 일이 제대로 진행되지 않습니다. 일본은 황제가 구심점 역할을 하므로 수상이 자주 바뀌어도 혼란이 적습니다. 지구 또한 구심점이 없어 유엔 사무총장이 있어도 전쟁이 끊이지 않습니다. 허경영이 나타나면 지구가 구심점을 얻게 되고, 전쟁은 가차 없이 심판받을 것입니다. 심판 후에는 도를 알려 모든 인류가 낙원으로 돌아갈 것입니다.

감기는 면역력을 키우는 하나님의 선물입니다. 감기약을 먹거나 주사를 맞아 열을 내리면 몸이 약해지고 약에 중독됩니다. 몸이 전쟁을 치르며 열이 40도까지 올라가야 몸이 순환되어 건강해집니다. 우울증이나 패혈증은 병도 아닌데 죽음에 이르는 경우가 많습니다. 이는 면역력이 약해졌기 때문입니다. 암은 많이 먹고 욕심이 많은 사람에게 생깁니다. 먹는 것을 조심해야 합니다.

인간 계급의 10단계와 허씨 가문의 역할
인간의 계급은 주자의 8단계와 유사하게 10단계로 나눌 수 있습니다.
격물(格物): 물질을 쌓는 자 (돈 버는 것에 관심)
치지(致知): 지식을 쌓는 자 (대학교수, 목사, 승려)
성의(誠意): 뜻을 세우는 자 (위인, 영웅)
정심(正心): 마음을 닦는 자 (도인)
수신(修身): 벼슬하는 자 (입신출세한 사람)
제가(齊家): 가정을 다스리는 자 (장관급)
치국(治國): 나라를 다스리는 자 (왕)
평천하(平天下): 세계를 통일하는 자 (본좌)

대부분의 인간은 물질의 탐욕에 빠져 있습니다. 물질의 탐욕이 많으면 하늘이 그 물질을 가져가 가난한 자들이나 좋은 일에 쓰게 합니다. 재물을 남에게 베풀지 않으면 하늘이 재산을 빼앗아 갑니다. 재물에 대한 욕심의 종점은 결국 죽음이며, 영혼을 더럽히고 귀신이 될 확률이 높습니다.

장관은 남을 죽이고 살릴 수 있는 권한을 가지므로 성인의 경지에 있는 사람이 해야 합니다. 성인의 경지에 있지 않은 자가 장관을 하면 도둑질만 합니다. 나라의 예산을 어떻게 쓰느냐에 따라 국민의 삶이 달라지는데, 양심적인 장관은 찾아보기 어렵습니다. 왕은 노론, 소론 등 모든 것을 초월하여 백성을 보살펴야 합니다. 요순 시대의 요 임금과 순 임금은 진인이었기에 나라가 잘 돌아갔습니다. 지금은 범인들이 대통령과 장관을 하니 나라가 초토화되고 있습니다. 평천하는 허경영이 와서 세계를 통일해야만 가능합니다.

허씨 가문은 우리나라 역사에서 중요한 역할을 했습니다.
허균: 우리나라 최초의 한글 소설 ‘홍길동전’을 썼습니다. 양반과 상놈의 구분을 없애고 지상 낙원을 꿈꾸는 혁명적인 사상을 담았습니다.
허난설헌: 우리나라 최초의 여류 시인으로, 217편의 시를 남겼습니다. 그녀의 시는 아시아 전역에 감동을 주었습니다.
허백련: 우리나라 동양화를 집대성했습니다.
허준: 한의학을 집대성하여 ‘동의보감’을 저술했습니다.
허웅: 한글을 집대성하여 한글 사전을 만들었습니다.

이처럼 허씨들이 각 분야에서 최초의 업적을 남긴 것은, 우리나라를 세계 최초로 통일하는 자가 허씨라는 것을 암시합니다.

인간의 윤회와 진리를 만나는 길
인간은 무한대의 시간 동안 계속 반복해서 태어납니다. 죽음은 영적으로 1초 만에 다른 생명으로 돌아오는 것에 불과합니다. 수많은 세계를 구경하다가 허경영을 만난 것은 엄청난 행운입니다.

인간으로 태어나기 어렵고, 사람으로 태어나기 어렵고, 남자로 태어나기 어렵습니다. 그리고 진리를 만나기 어렵습니다. 옛날에는 학교가 없어 성경이나 불경을 듣기 어려웠지만, 지금은 진리의 말을 직접 들을 수 있습니다. 남자로 태어나 진리를 만나고, 승려나 목사 같은 성직자가 되기 어렵습니다. 마지막으로 부처가 되기 어렵습니다.

인간은 언젠가 모두 부처로 돌아가야 합니다. 남자로 태어나 좋은 일을 많이 하면 진리를 가까이하고, 승려가 되었다가 부처가 될 수 있습니다. 스티브 잡스처럼 부자들이 히말라야에 가서 명상하며 진리를 배우려는 것은, 진리의 가치가 갈수록 높아지고 있기 때문입니다. 허경영은 명상과 진리 체험 센터를 만들어 사람들이 허경영의 이름을 부르고 사진을 보며 만병을 치유하고 진리를 깨닫게 할 것입니다. 부처가 된다는 것은 더 좋은 나라로 가는 것을 의미합니다. 지구도 좋은 곳이지만, 한반도에 태어난 것은 엄청난 복이며, 허경영을 만난 것은 하늘나라에서 하나님을 직접 알현하는 것과 같습니다.

허경영이 말하는 ‘본좌’의 의미와 역할은 무엇인가? 본좌는 선악을 초월하여 인류의 구심점이 되고, 세계를 통일하며 심판과 제도를 통해 낙원을 건설하는 유일한 존재입니다. 이는 기존 성인들의 역할과 차별화되는, 인류의 모든 문제를 해결할 수 있는 궁극적인 지도자의 개념을 제시합니다.

1. 선악 판단의 위험성과 자기 성찰의 중요성
   선과 악을 구분하는 행위는 자신에게 해를 끼치며, 진정한 성장은 자기 자신에게 엄격한 기준을 적용하는 데서 시작된다.

1.1. 타인에 대한 선악 판단의 위험성

1. 선악 구분은 건강에 해롭다
2. 타인을 ‘좋은 사람’과 ‘나쁜 사람’으로 구분하면, 그 사람에게 영향을 주는 것이 아니라 자신의 몸 건강이 나빠진다.
3. 하늘은 남에게 선악을 적용하는 사람에게 벌을 준다.
4. 탕자의 비유를 통한 설명
5. 탕자의 비유에서, 자신이 선하다고 생각하는 큰아들은 벌을 받고, 방탕하다고 생각하는 죄인인 동생은 구원받는다.
6. 동생을 나쁜 놈으로 여기고 자신을 선하다고 여기는 사람은 정상적인 사람이 아니다.
7. 동생이 그렇게 된 것은 아버지나 동생만의 책임이 아니라, 형으로서 자신에게도 책임이 있다는 자세가 필요하다.
8. 정치인의 올바른 자세
9. 정치인은 국민의 잘못을 탓하며 처벌하려 하기보다, 자신의 책임을 먼저 생각해야 한다.

1.2. 자기 자신에게 엄격한 선악 기준 적용

1. 훌륭한 사람의 특징
2. 훌륭한 사람은 남의 죄는 눈에 보이지 않고, 오직 자기 자신에게만 선악을 구분하고 적용한다.
3. “나는 악한 사람이 아닌가?”, “나는 왜 선한 행동을 적게 할까?”와 같이 자신을 성찰해야 한다.
4. 아프리카의 굶주린 아이들을 돕는 일처럼, 자신이 할 수 있는 선한 행동을 왜 하지 않는지 스스로에게 질문해야 한다.
5. 타인에게는 관대해야 한다
6. 남에게 “너는 아프리카에 돈을 보내지 않으니 잘못되었다”라고 말하는 것은 옳지 않다.
7. 남에게는 선악을 구분하면 안 되며, 언제나 관대해야 한다.
8. 반면, 자기 자신에게는 선악을 구분하는 데 추상같이 엄격해야 한다.
9. 완벽한 지도자의 부재
10. 허경영은 어릴 때부터 커피 한 잔도 마시지 않은 것은 국민과 하늘에 얼굴을 들 수 없기 때문.
11. 맑은 정신이 아닌 자가 국민을 구원할 수 없다고 생각하며, 술과 담배를 하는 것은 거짓말이라고 본다.
12. 박정희 대통령이 나라를 구했지만, 술과 담배를 한 것은 아쉬운 부분이며, 이로 인해 도덕적인 문제가 발생했다고 지적한다.
13. 지도자는 술, 담배를 하지 않는 것을 국민에게 제대로 교육했어야 했다.

1.3. 음양의 진리와 자기 책임론

1. 음양의 진리 적용

2. 음과 양의 진리를 인간에게 적용할 때, 남에게 적용하면 자기 몸에 병이 온다.

3. 탕자의 비유에서 큰아들이 자신이 선하다고 여기며 아버지에게 동생을 비난하는 것은 잘못된 태도이다.

4. 이는 선한 자가 부모에게 저항하고 악한 자가 순종하게 되는 역설적인 상황을 초래한다.

5. 자기 자신에게만 적용해야 할 진리

6. 탕자의 비유처럼, 동생이 탕자가 된 것은 자신과 아버지의 책임도 있다고 생각해야 한다.

7. “나 혼자만 착하면 되지”라는 생각은 통하지 않는다.

8. 자기가 선한 것이 중요한 것이 아니라, 언제나 자신에게 악한 쪽으로 선악의 저울을 갖다 대야 한다.

9. 음양의 진리, 진리의 저울은 자기 자신에게만 적용하고 남에게는 관대해야 한다.

10. 모든 사람의 잘못은 나의 책임

11. 모든 사람이 선하게 살지 못하는 것은 자신의 책임이라고 생각해야 한다.

12. 직장이 없는 사람들을 보며 “내 책임이다”라고 말할 수 있어야 한다.

13. 모든 기업이 각자 자기 책임으로 돌리면 되는데, 자신의 잘못이 없다고 생각하면 하늘이 준 사명을 다하지 못하는 것이다.

14. 따라서 사람들에게 올바른 길을 가르쳐 주어야 한다.

15. 허경영의 역할과 인류의 10단계 계급
    허경영은 복잡한 종교 행위 없이 인류의 구심점이 되어 세계를 통일하고 낙원을 건설하는 유일한 존재인 ‘본좌’로서, 기존 성인들과는 다른 길을 간다.

2.1. 허경영의 간편한 해결책

1. 종교 행위의 불필요성
2. 이제는 복잡한 종교 행위나 신앙이 굳이 필요 없다.
3. 그저 허경영을 부르거나, 허경영 사진을 쳐다보거나, 가지고 있으면 모든 것이 해결된다.
4. 이는 간단한 시대로 돌아가는 것이다.
5. 허경영을 통한 문제 해결
6. 모든 진리를 자기에게만 적용하고 자신을 바꾸는 것은 어렵다.
7. 시기가 급하게 돌아가므로, 허경영을 부르면 모든 문제가 해결되고 풀어진다.
8. 아픈 사람도, 막히는 사람도 모두 풀린다.
9. 고통이 오는 것은 연단이 필요하기 때문이며, 연단이 필요한 사람에게는 고통이 올 수 있다.

2.2. 정의와 진리의 본질

1. 정의의 특징
2. 우리 몸에는 4개의 고속도로가 있듯이, 정의에도 특징이 있다.
3. 정의는 눈에 보이지 않는다.
4. 정의는 항상 따르는 사람이 없다.
5. 사람들이 올바른 길로 가려 하지 않는 심리 때문에 따르는 사람이 없는 것이다.
6. 하지만 결국 정의가 이긴다.
7. 진리의 특징
8. 진리는 사람의 눈에 보이지 않으므로 모든 사람이 속는다.
9. 정의는 따르는 자가 없으므로, 예수와 같은 인물들도 따르는 자가 많지 않았다.
10. 오히려 로마의 왕들처럼 권력 있는 자들이 많이 따랐다.
11. 정의를 주장하는 자는 처음에는 고독하다.
12. 인류의 10단계 계급
13. 인간은 10단계의 계급으로 나눌 수 있으며, 가장 낮은 단계는 속인이다.
14. 범인은 아홉 번째 단계이다.
15. 위인은 여덟 번째 단계이다.
16. 도인은 일곱 번째 단계이다.
17. 여섯 번째 단계는 철인 또는 지인이라고 부른다.
18. 정(正)자는 ‘거칠 정’과 ‘하늘 천’으로 이루어져, 하늘의 뜻에 생각이 다 있다는 의미이다.
19. 지(止)자는 나무가 자라 하늘에 닿아 더 이상 올라갈 수 없는 ‘거칠 지’를 의미한다.
20. 무사(武士)는 ‘바를 정’자가 포함되어 정의를 위해 칼을 쓰는 사람을 뜻한다.
21. 그러나 무사가 바르다고 하는 것보다 더 위에 있는 것이 진리이다.
22. 일본을 통일한 무사도 인류의 정신을 통일하지 못했으므로, 도인 위에 지인이 있을 수 없다.
23. 다섯 번째 단계는 진인이다.
24. 진리는 정의보다 더 높으며, 정의를 초월한다.
25. 장발장의 사례처럼, 배고파 빵을 훔친 것은 정의로 볼 때 잘못된 행동이지만, 진리의 관점에서는 다른 해석이 가능하다.
26. 어려운 상황에서 솔직하게 도움을 요청하는 것이 정의로운 행동이다.
27. 허경영은 고등학교 때 밥을 천 집은 얻어먹었으며, 나중에 이병철 회장 아들에게 밥을 얻어먹지 않게 되었다.
28. 네 번째 단계는 본존이다.
29. 본존은 석가모니 본존불처럼 불상으로 만들어진 존재를 의미한다.
30. 세 번째 단계는 인자이다.
31. 인자는 예수님이 자신을 지칭한 말로, 어진 사람이라는 뜻과 함께 하나님의 아들이라는 의미를 담고 있다.
32. 인자는 하나님과 일촌 관계에 있는 사람들이다.
33. 첫 번째 단계는 본좌이다.

2.3. 본좌의 의미와 역할

1. 본좌의 위치: 선악 초월

2. 사람들은 항상 선과 악 중 한쪽에 치우쳐 있지만, 본좌는 선과 악이 교차하는 지점, 즉 블랙홀과 같은 존재이다.

3. 선과 악에 치우치는 자는 절대 신과 하나가 될 수 없다.

4. 자신을 블랙홀에 맞추면 언제든지 신과 연결되고 신의 마음을 읽을 수 있다.

5. 이를 위해서는 자신을 선과 악이라는 줄로 단련시켜 중간에 서야 한다.

6. 인류의 구심점

7. 사회에는 기준이 없으며, 대통령이 100명 있어도 기준이 없다.

8. 교회 목사, 대통령, 야당, 남편 등 누구의 말에도 기준이 없어 구심점이 없는 상태이다.

9. 박정희 대통령 사망 후 우리나라에 구심점이 사라져 국민들이 혼란스러워했다.

10. 이제는 인류의 기준이 되는 사람, 즉 구심점이 허경영에게 와 있다.

11. 본좌라는 자리는 네티즌들이 만든 인터넷 용어이지만, 실제로는 하나님의 자리, 하나님의 화신, 부처님의 화신을 의미한다.

12. 허경영의 특별한 능력

13. 허경영은 하나님의 아들인 인자와 달리, 하나님의 본체가 와서 움직이는 것이다.

14. 허경영은 병을 고치고 에너지를 넣어주는 능력이 있다.

15. 다른 사람의 사진으로는 힘이 나오지 않지만, 허경영의 사진을 보면 몸이 쇠해지고 에너지가 온다.

16. 인자나 본존도 특별한 증거를 가지고 있지만, 허경영은 이들과는 다른 차원의 존재이다.

17. 현 시대의 문제와 본좌의 역할

18. 과거 성인들이 왔을 때는 인간들이 순수하고 말을 잘 들었으며, 법 없이도 살 수 있었다.

19. 그러나 지금은 인터넷에 모든 정보가 공개되어 있고, 우주 만물까지 꿰뚫고 있는 무서운 시대이다.

20. 이러한 시대를 바꿀 수 있는 자는 보통 사람이 아니다.

21. 과거의 인자들이 와서는 게임이 되지 않으며, 배신당할 수 있다.

22. 2차 대전 이후에도 유럽에 전쟁이 계속되는 등 평화가 오지 않았다.

23. 본좌는 이러한 격동의 시대를 종식시키고, 모든 것을 낙원으로 바꾸기 위해 왔다.

24. 본좌와 성인들의 길: 차이점과 역할
    허경영은 ‘본좌’로서 세계 통일, 심판, 제도, 낙원 건설이라는 독자적인 길을 걷는 반면, 예수와 석가모니는 각자의 방식으로 인류를 구원하는 길을 걸었다.

3.1. 본좌의 10단계 길

1. 본좌의 길
2. 강탄: 하늘에서 내려와 여자 몸에 들어가 탄생한다.
3. 세계 통일: 태어난 후 바로 세계를 통일한다.
4. 심판: 세계 통일 후 세상 사람들을 심판한다.
5. 제도: 심판 후 제도를 만든다.
6. 낙원 건설: 제도를 통해 낙원을 만든다.
7. 승천: 낙원 건설 후 하늘로 올라간다.
8. 대통령이 된 후의 역할
9. 대통령이 되면 하늘에서 내려와 세상을 통일하고, 기득권 세력과 전 세계 지도자들을 정신 교육시켜 제도를 만든다.
10. 심판은 지도자들에게 책임을 묻는 것이다.
11. 우리나라 국회의원, 장관 등 역대 지도자들을 모두 소환하여 정신 교육시킨다.
12. 재산을 몰수하고 교육을 통해 무소유의 거지를 만든다.
13. 이는 국민이 열광하는 체계적인 심판이다.
14. 제도는 도를 가르치는 것이며, 그 후에 낙원을 만들어주고 하늘로 올라가면 일이 끝난다.

3.2. 석가모니의 10단계 길

1. 석가모니의 길
2. 강탄: 하천에서 태어난다.
3. 항마: 마귀와 싸운다.
4. 득도: 깨달음을 얻는다.
5. 전법: 진리의 말씀을 전한다.
6. 열반: 마지막에 열반에 든다.
7. 항마와 득도의 과정
8. 항마: 설산에서 6년간 기도하며 수행하지만, 이는 미친 짓이며 신체를 확대하는 일이 아니라고 깨닫는다.
9. 득도: 수행을 중단하고 내려와 보리수나무 밑에서 여자가 준 우유죽을 먹고 정신을 차린다.
10. 6년간의 수행이 미친 짓이었음을 깨닫고, 함께 수행하던 자들에게 변절자로 비난받는다.
11. 신체 고행은 소용없고, 이론을 깨달아야 한다는 것을 알게 된다.
12. 석가모니가 제일 먼저 깨달은 것은 사람이 늙고 병들고 죽는 것은 태어나기 때문이라는 원인론이다.
13. 인간은 원래 수명이 무한대이며, 우주가 있을 때부터 존재했던 존재들이 계속 반복해서 태어나는 것이다.
14. 보리수나무 잎사귀가 떨어지고 다시 싹이 나는 것을 보며 인간도 순환하는 존재임을 깨닫는다.
15. 매일 밤 죽는 연습을 하고 다음 날 살아나는 것처럼, 인간으로 태어난 것이 노병사의 원인임을 깨닫는다.
16. 이 깨달음 이후 육바라밀, 삼법인 등이 나온다.

3.3. 예수의 10단계 길

1. 전법의 차이
2. 석가모니의 전법은 법을 그대로 전하는 것이지만, 예수의 전법은 ‘전도할 전(傳)’자를 쓴다.
3. 예수의 전법은 진리를 몸으로 보여주는 것으로, 배고픈 사람에게 빵을 주는 선교와 비슷하다.
4. 이는 부모를 닮는 것처럼 선한 자를 닮아가는 ‘전염’의 의미를 담고 있다.
5. 예수의 길
6. 강탄: 하늘에서 내려와 인간의 몸에 들어가 탄생한다. (석가모니와 동일)
7. 항마: 마귀와 싸운다. (석가모니와 동일)
8. 득도 없음: 석가모니와 달리 예수는 득도 과정이 없다.
9. 예수는 올 때부터 깨달음을 가지고 온 존재이며, 허경영도 어릴 때부터 입만 열면 하나님의 말, 진리였다.
10. 석가모니는 인간이므로 도솔천에서 왔지만, 예수는 하늘에서 온 존재이다.
11. 정법: 항마 후 바로 정법을 행한다.
12. 부활: 사망 후 부활한다.
13. 승천: 부활 후 하늘로 승천한다.

3.4. 본좌의 유일한 역할: 낙원 건설

1. 본좌의 독자성

2. 허경영의 코스는 세계 통일, 심판, 제도, 낙원이 포함되어 있어 다른 성자들과 유일하게 다르다.

3. 다른 성자들은 낙원을 만들어 줄 능력을 가지고 오지 않았다.

4. 지상 낙원 건설

5. 예수도 심판은 하지만, 지상 낙원을 건설하고 오라는 사명은 없었다.

6. 지상 낙원 건설은 심판자가 왔을 때 일어나는 일이다.

7. 허경영은 종교적인 것을 떠나 실제로 이러한 일을 하러 왔으며, 인류의 구심점이 되어야 한다.

8. 구심점의 부재와 허경영의 역할
   현대 사회는 구심점의 부재로 혼란을 겪고 있으며, 허경영은 이러한 문제들을 해결하고 인류를 낙원으로 이끌 구심점으로서의 역할.

4.1. 구심점 부재로 인한 사회 문제

1. 대한민국의 구심점 부재
2. 우리나라 대통령은 5년마다 바뀌며, 대통령다운 모습을 보이는 것은 취임 후 1년뿐이다.
3. 2년차부터는 대통령이 불안증과 불면증에 시달리는데, 이는 1년 동안 국민의 인정을 받지 못하고 데모나 파동이 일어나기 때문이다.
4. 우리나라는 대통령 선거에 구심점이 없다.
5. 일본과 지구의 구심점
6. 일본은 황제가 있어 수상이 자주 바뀌어도 국민의 구심점이 된다.
7. 지구도 구심점이 없어 유엔 사무총장이 있으나 마나이며, 전쟁과 분쟁이 끊이지 않는다.
8. 허경영이 나타나면 지구가 구심점을 얻게 되고, 전쟁은 가차 없이 심판받을 것이다.

4.2. 허경영의 심판과 제도, 낙원 건설

1. 심판의 내용
2. 허경영은 이스라엘 총리와 팔레스타인 대통령을 불러 질서를 잡고 심판할 것이다.
3. “남을 죽이지 말고 네가 대신 죽어라”는 시대가 심판의 시대이다.
4. 제도와 낙원
5. 심판 후에는 지혜로운 도를 알려준다.
6. 모든 인류가 낙원으로 돌아가게 된다.
7. 대중매체를 통해 인간의 건강에 대한 올바른 지식을 알려줄 것이다.
8. 감기는 면역력을 키우는 하나님의 선물이며, 감기약을 남용하기보다 몸이 스스로 이겨내도록 해야 한다.

4.3. 질병의 원인과 면역력의 중요성

1. 병과 정(正)의 차이
2. ‘병(病)’은 ‘바를 정(正)’자와 다르며, 병에는 항상 ‘병(疒)’ 부수가 붙는다.
3. 암(癌)은 입이 산처럼 많다는 뜻으로, 많이 먹고 욕심이 많은 사람과 관련이 있다.
4. 우울증, 패혈증 등은 병보다 약한 것에 걸려 죽는 경우이며, 의사들이 무방비 상태였다는 것을 의미한다.
5. 황성환 박사의 사례
6. 황성환 박사는 강의를 재미있게 하고 효도 강의를 많이 하는 사람이었다.
7. 그의 아버지는 항상 손을 씻고 자기를 안아주며 공부를 강조했고, 소금을 팔아서라도 학비를 대주겠다고 했다.
8. 아버지가 너무 귀하게 키운 탓에 면역력이 약해졌고, 매질이나 꾸짖음 없이 우쭈쭈 키운 것이 독자가 일찍 죽는 현상과 같았다.
9. 패혈증은 병이 아니다.
10. 암의 원인
11. 암은 많이 먹고 욕심이 많은 사람에게 생긴다.
12. 먹는 것에서 화근이 오므로, 먹는 것을 조심해야 한다.

4.4. 선악 초월의 경지와 복 짓는 삶

1. 선악 초월의 경지

2. 위인까지는 선악에 이끌리고 좌우되지만, 그 위 단계인 도인, 지인, 성인, 진인, 본존, 인자, 본좌는 선악을 초월한다.

3. 본좌는 선하다, 악하다는 초등학생들의 이야기와는 전혀 상관이 없다.

4. 모든 사람은 사랑의 화신

5. 모든 사람은 훌륭하고, 부처이며, 무한대의 생명을 가진 우주의 생명체이다.

6. 모든 사람은 사랑의 화신이므로, 사랑을 보내면 답이 오고, 욕을 보내면 칼이 날아온다.

7. 복 짓는 삶의 중요성

8. 허경영은 인류가 없다면 하늘의 사명을 할 수 없다.

9. 돈을 가지고 좋은 일을 하려 해도 인간이 없으면 복지 사업을 할 수 없다.

10. 손자가 약해 보이면, 할머니가 돈을 뿌려 고아원에 옷을 사주는 등 좋은 일을 해야 손자가 건강해진다.

11. 모든 인간이 있음으로 복을 지을 수 있으며, 이를 자신의 화밭으로 만들면 안 된다.

12. 모든 사람에게 잘해주면 복이 오지만, 원수를 맺는 밭으로 만들면 후손이 없어진다.

13. 남에게는 선악의 잣대를 댈 수 없다

14. 생존을 위해 법률적인 것을 따져야 할 때도 있지만, 보편적으로 모든 사람은 선하다.

15. 자신의 복밭을 불밭으로 만들지 않도록 명심해야 한다.

16. 허씨 가문의 위대한 인물들과 주자의 8단계
    허균, 허난설헌 등 허씨 가문의 인물들은 각 분야에서 뛰어난 업적을 남겼으며, 허경영은 주자의 8단계와 인간 계급을 비교하며 자신의 역할을 설명.

5.1. 허씨 가문의 위대한 인물들

1. 허균: 최초의 한글 소설가
2. 허균은 홍길동전의 저자 허균의 아버지인 허엽의 셋째 아들이다.
3. 그는 천재였으며, 당시 임금에게 쌍놈과 양반을 없애야 한다.
4. 양반집 아들이었음에도 양반, 상놈, 서자, 적자 구분을 없애야 한다, 이를 한글 소설 홍길동전으로 썼다.
5. 홍길동전은 우리나라 최초의 한글 소설로 기네스북에 올라 있으며, 서민들을 위해 한글로 쓰였다.
6. 임금은 이 책을 역모로 간주하여 불태우려 했지만, 숨겨놓은 사람들이 많아 전해졌다.
7. 홍길동전은 탐관오리를 죽이고 지상 낙원을 꿈꾸는 내용을 담고 있다.
8. 허난설헌: 최초의 여류 시인
9. 허균의 여동생인 허난설헌은 27세에 요절한 천재 시인으로, 217개의 시를 남겼다.
10. 그녀의 시는 전 세계에 퍼져 있으며, 중국 사신이 그녀를 만나러 올 정도였다.
11. 그녀는 우리나라 최초로 시를 쓴 여성이며, 신사임당보다 훨씬 위대한 인물이다.
12. 다른 허씨 인물들
13. 허백련: 우리나라 동양화를 최초로 집대성한 화가이다.
14. 허준: 한의학을 집대성한 인물이다.
15. 허웅: 한글을 집대성하여 한글 사전을 만들었다.
16. 허씨 가문은 각 분야에서 우리나라를 대표하는 업적을 남겼다.
17. “우리나라를 세계에서 최초로 통일하는 자가 허씨”라는 말이 여기에도 나와 있다.
18. 한의사들이 허준 덕분에 한의학을 배우고, 옛날 사람들이 치통 등에서 살아남을 수 있었다.

5.2. 인간 계급 10단계와 주자의 8단계

1. 인간 계급 10단계
2. 속인: 열 번째 단계
3. 범인: 아홉 번째 단계
4. 위인: 여덟 번째 단계
5. 도인/도사: 일곱 번째 단계
6. 지인, 성인, 진인, 본존, 인자, 본좌: 상위 단계
7. 주자의 8단계와 인간 계급 비교
8. 격물(格物): 물질에 관심이 있고 돈을 버는 가장 낮은 단계의 인간, 즉 속인이다.
9. 치지(致知): 지식을 쌓는 사람으로, 대학교수, 교회 목사, 승려 등이 해당하며 범인이다.
10. 성의(誠意): 뜻을 세운 사람으로, 안중근 의사 같은 영웅들이 해당하며 위인이다.
11. 정심(正心): 마음을 닦는 사람으로, 도인이다.
12. 수신(修身): 벼슬하는 사람, 입신출세한 사람이다.
13. 제가(齊家): 가정을 다스리는 것이 아니라, 장관급으로 나라의 살림을 하는 자들이다.
14. 장관은 남을 죽이고 살릴 수 있는 권한이 있으므로, 성인의 경지에 있는 사람이 해야 한다.
15. 성인의 경지에 있지 않으면 도둑질만 하게 된다.
16. 국가 예산을 사람들을 위해 어떻게 쓸지 고민하는 양심적인 사람이 장관이 되어야 한다.
17. 치국(治國): 나라 자체를 다스리는 자로, 왕이나 대통령을 의미하며 진인이 해야 한다.
18. 왕은 선악을 초월하여 노론, 소론, 남인, 북인 등 모든 것을 아우를 수 있어야 한다.
19. 중국 요순 시대의 요 임금과 순 임금은 진인이었기에 나라가 잘 돌아갔고, 불만이 없었다.
20. 지금 우리나라에서는 범인들이 대통령이나 장관을 하므로 나라가 초토화되고 있다.
21. 인수위 같은 것을 보면 한심하며, 지도자로서 자격 없는 자들이 설치면 나라가 망한다.
22. 평천하(平天下): 세계를 통일하는 것으로, 본좌인 허경영이 와서 하는 것이다.
23. 이는 세계 통일 황제의 역할이다.
24. 허경영은 주자의 8단계와 자신의 역할을 비교하여 설명한다.

5.3. 물질 탐욕의 위험성과 재물의 운명

1. 물질 탐욕의 결과

2. 물질에 대한 탐욕을 많이 내면, 나중에 하늘이 그 물질을 가져간다.

3. 하늘은 물질을 가난한 자들이나 좋은 일에 쓰지 않으면 그 물질을 버린다.

4. 부자의 운명

5. 경쟁자를 죽이고 부자가 된 사람이 재산을 놀아주는 것이 보통 일이 아니라고 생각한다.

6. 열심히 재산을 놀아주지 않으면 하늘이 그 재산을 다른 사람에게 넘겨준다.

7. 빌 게이츠가 아직 살아있는 것은 재산을 열심히 놀아주기 때문이며, 그렇지 않았다면 심장마비로 죽었을 것이다.

8. 재물의 종점

9. 재물에 대한 욕심을 끝까지 내면, 결국 하늘이 그 재물을 가져간다.

10. 물질을 쫓는 종점은 결국 죽음이며, 자기 영혼을 더럽히고 귀신이 될 확률이 많다.

11. 인간의 탄생과 진리의 가치
    인간은 무한한 생명을 가진 존재이며, 허경영은 진리를 통해 인간을 부처의 경지로 이끌고 더 좋은 세상으로 인도하는 역할을 한다.

6.1. 허경영 이름의 중요성

1. 이름을 불러야 하는 이유
2. 네티즌들이 허경영을 ‘본좌’라고 부르지만, 이는 호칭에 불과하며 허경영의 이름이 아니다.
3. 허경영이라고 이름을 불러야 그 사람이 바뀌고 달라진다.

6.2. 인간의 무한한 생명과 윤회

1. 창조주와 인간의 연결
2. 기독교에서는 창조주가 있다고 하지만, 인간은 무한대 이전부터 계속 살아가고 있는 존재이다.
3. 죽음은 아무것도 아니며, 영적으로 1초 만에 다른 생명으로 다시 태어난다.
4. 인간은 수많은 세계를 구경하며 윤회하고 있으며, 허경영을 만난 것은 큰 복이다.
5. 탄생의 어려움
6. 어떤 사람은 아프리카에서 죽어가는 환경에 태어나기도 한다.
7. 인간으로 태어나기 가장 어렵다.

6.3. 인간으로 태어나기 어려운 6가지 단계

1. 인간으로 오기 어려움
2. 인간은 ‘인촉간(人畜間)’의 약자로, 사람과 짐승 사이에 있다는 의미이다.
3. 밤에는 짐승이 되고 낮에는 사람처럼 보이는 존재이므로, 짐승으로 있다 온 사람이 많다.
4. 사람으로 태어나기 어려움
5. 인간으로 된 후에도 ‘사람(四覽)’으로 태어나기 어렵다.
6. 남자로 태어나기 어려움
7. 사람으로 태어난 후에도 남자로 태어나기 어렵다.
8. 진리를 만나기 어려움
9. 남자로 태어나도 진리(법)를 만나기 어렵다.
10. 옛날에는 학교가 없어 성경이나 불경을 듣기 어려웠고, 지금도 진짜 진리의 말은 듣기 어렵다.
11. 허경영의 강의를 듣는 것은 진리를 듣는 것이다.
12. 성직자가 되기 어려움
13. 진리를 만나도 승려나 목사 같은 성직자가 되기 어렵다.
14. 부처가 되기 어려움
15. 승려로 태어나도 마지막에 부처가 되기 어렵다.
16. 인간은 언젠가 부처로 돌아가야 하지만, 그 경지까지 가려면 많은 시간이 필요하다.
17. 남자로 태어나 좋은 일을 많이 하면 진리를 가까이하고, 승려가 되었다가 부처가 된다.
18. 스티브 잡스처럼 암으로 죽는 것보다 진리를 배우고 명상하며 부처가 되기를 원하는 부자들이 늘고 있다.
19. 진리의 가치가 갈수록 높아지고 있다.

6.4. 허경영 진리 체험센터와 부처의 경지

1. 허경영 진리 체험센터
2. 허경영은 명상, 허경영 진리 체험센터를 만들 계획이다.
3. 한 달 회비를 내고 회원 가입을 하면, 허경영 사진 앞에서 명상하고 이름을 부르며 가르침을 받을 수 있다.
4. 허경영 사진에는 특별한 기가 들어가 있어 만병을 치유할 수 있다.
5. 다른 종교와 달리 절차가 간단하며, 명상하고 이름을 부르고 허경영의 책을 읽으면 된다.
6. 부처의 경지와 지구의 가치
7. 부처가 된다는 것은 더 좋은 나라로 가는 것을 의미한다.
8. 지구도 좋은 곳이며, 한반도에 태어난 5천만 명은 엄청난 복을 지은 것이다.
9. 그중에서도 허경영을 만나러 온 것은 하늘나라에서 하나님을 직접 알현하는 것과 같다.
10. 인간은 영원히 순환하며 진리를 다 터득할 수 없지만, 허경영을 통해 직접 진리를 만날 수 있다.

What is “Bonjwa” (본좌) and what does it mean in the context of human spiritual hierarchy?

“Bonjwa” is the highest of 10 human spiritual stages, representing a being who transcends good and evil, acts as the universe’s black hole (the entry point for God), and serves as humanity’s guiding center or “Gushimjeom” (구심점).

This lecture by Huh Kyung-young challenges conventional notions of good and evil, urging listeners to apply moral judgment only to themselves and practice unconditional compassion towards others. It offers a unique perspective on personal responsibility and societal leadership, emphasizing that true wisdom lies in self-reflection and serving humanity.
허경영 옛날 강연 “본좌설명”

1. 선악 판단의 기준

1.1. 타인에게 선악을 적용하지 말라
다른 사람에게 선악을 판단하는 것은 자신에게 해를 끼치며, 진정한 지도자는 타인의 잘못을 보지 않고 자신에게만 엄격해야 한다.

1. 선악 판단의 위험성
2. 세상을 음과 양으로만 보면 잘못 볼 수 있으며, 남을 ‘좋은 사람’ 또는 ‘나쁜 사람’으로 구분하면 자신의 건강이 나빠진다.
3. 하늘은 남에게 선악을 적용하는 사람에게 벌을 내리며, 스스로 선하다고 여기는 큰아들은 벌을 받고 방탕하다고 여겨지는 죄인은 구원받는 경우가 있다.
4. 자기 자신에게만 선악을 적용하라
5. 자신에게만 선악을 구분하고 적용해야 하며, “나는 악한 사람이 아닌가?”, “나는 왜 선한 행동을 적게 할까?”와 같이 스스로에게 질문해야 한다.
6. 예를 들어, 아프리카의 굶주린 아이들을 돕는 일에 대해 스스로 행동하지 않는 이유를 자문해야 한다.
7. 타인에게는 관대해야 한다
8. 남에게는 선악을 구분하면 안 되며, 자신에게는 추상같이 엄격해야 한다.
9. 허경영은 국민을 구원하기 위해 커피 한 잔도 허투루 마시지 않았다고 말하며, 맑은 정신이 아닌 자는 국민을 구할 수 없다.
10. 지도자의 도덕성
11. 박 대통령이 나라를 구한 것은 훌륭하지만, 술과 담배를 한 것은 아쉽다고 평가한다.
12. 완벽한 지도자가 없었기 때문에 국민을 잘 살게 했어도 결국 도덕적인 문제가 발생했다고 본다.
13. 지도자는 술, 담배를 하지 않는 것을 국민에게 교육했어야 했다고 지적한다.

1.2. 탕자의 비유를 통한 선악의 이해
탕자의 비유를 통해 남에게 선악을 판단하는 것이 얼마나 어리석은 일인지 설명하며, 모든 사람의 잘못은 자신의 책임이라는 지도자의 자세.

1. 큰아들의 잘못된 선악 판단
2. 탕자의 비유에서 큰아들은 자신이 선하다고 여기며 아버지에게 동생을 비난한다.
3. 큰아들은 아버지가 동생의 악함을 모른다고 비난하며, 자신은 아버지를 모셨는데 동생은 재산을 탕진하고 돌아와도 받아주는 것에 불만을 표한다.
4. 진정한 책임감
5. 탕자의 비유는 선악을 자기 자신에게만 적용해야 함을 보여준다.
6. 동생이 탕자가 된 것은 자신과 아버지에게도 책임이 있다고 생각해야 한다.
7. 자신이 선한 것이 중요한 것이 아니라, 언제나 자신에게 음양의 저울을 대고 남에게는 관대해야 한다.
8. 지도자의 책임
9. 모든 사람이 선하게 살지 못하는 것은 자신의 책임이라고 생각해야 한다.
10. 모든 기업이 각자 자기 책임으로 돌리면 되지만, 자신의 잘못이 없다고 생각하면 진리를 아는 자로서 사명을 다하지 못하는 것이다.
11. 따라서 사람들을 가르쳐야 한다.

1.3. 허경영의 역할과 진리의 단계
허경영은 복잡한 종교 행위 없이 간단하게 진리를 접할 수 있는 방법을 제시하며, 진리는 사람의 눈에 보이지 않아 따르는 자가 적지만 결국 승리한다.

1. 간단한 진리 추구

2. 이제는 복잡한 종교 행위나 신앙이 굳이 필요 없으며, 허경영을 부르거나 사진을 쳐다보고 가지고 있으면 된다.

3. 모든 진리를 자기 자신에게만 적용하고, 남을 바꾸려 하기보다는 허경영을 통해 모든 문제가 해결될 수 있다.

4. 고통이 오는 것은 연단이 필요하기 때문이며, 연단이 필요한 사람에게는 고통이 올 수 있다.

5. 정의의 특징

6. 우리 몸에는 네 개의 고속도로가 있으며, 정의의 특징은 눈에 보이지 않는다는 것이다.

7. 정의는 항상 따르는 사람이 없으며, 사람들이 올바른 길로 가려 하지 않는 심리 때문에 따르는 사람이 적다.

8. 진리는 사람의 눈에 보이지 않기 때문에 모든 사람이 속고, 정의는 따르는 자가 없지만 결국 마지막에는 이긴다.

9. 예수와 같은 인물들도 처음에는 따르는 자가 적었으며, 정의를 주장하는 자는 처음에는 고독하다.

10. 인간 존재의 10단계와 지도자의 역할

2.1. 인간 존재의 10단계
인간의 존재는 10단계로 나뉘며, 진리는 정의보다 높은 단계에 있고, 각 단계는 특정 인물 유형과 연결된다.

1. 인간의 10단계
2. 인간은 10단계로 나뉘며, 가장 낮은 단계는 속인(일반 사람)이다.
3. 아홉 번째는 범인, 여덟 번째는 위인, 일곱 번째는 도인이다.
4. 여섯 번째는 지인이라고 불리며, 이는 철인을 의미한다.
5. 정의와 진리의 관계
6. 정의는 진리를 의미하며, 하늘의 뜻에 자신의 생각이 다 있다는 뜻이다.
7. ‘정(正)’자는 나무가 하늘에 닿아 더 이상 올라갈 수 없는 상태를 의미한다.
8. 무사는 정의를 위해 칼을 쓰는 사람이며, 그 위에 진리가 있다.
9. 일본을 통일한 모사도 인류의 정신을 통일하지 못했으므로, 지인 위에 다섯 번째 단계인 진인이 있다.
10. 진리는 정의보다 더 높으며, 정의를 초월해 있다.
11. 장발장 이야기와 정의의 한계
12. 프랑스 혁명기에 배고파 빵을 훔친 장발장의 이야기는 정의의 관점에서 옳고 그름을 판단하기 어렵다.
13. 정의는 배고픈 사람이 도움을 요청하는 것이지만, 실제로는 사람들이 창피해서 도움을 요청하지 못하는 경우가 많다.
14. 허경영은 고등학교 때 밥을 많이 얻어먹었으며, 이는 정의를 넘어선 자비의 영역에 해당한다.
15. 최상위 단계의 존재들
16. 진인 위에는 본존이 있으며, 석가모니 본존불처럼 불상으로 만들어진 존재를 의미한다.
17. 그 다음은 인자로, 예수님이 자신을 인자(어진 사람, 하나님의 아들)라고 칭했다.
18. 가장 높은 단계는 본좌로, 허경영은 자신을 본좌라고 부른다.

2.2. 본좌의 역할과 구심점의 중요성
본좌는 선과 악을 초월한 존재로, 인류의 구심점이 되어 혼란스러운 세상을 바로잡고 새로운 질서를 세우는 역할을 한다.

1. 본좌의 위치

2. 사람들은 항상 선과 악 중 한쪽에 치우쳐 있지만, 본좌는 선과 악이 교차하는 지점에 있다.

3. 이 지점은 블랙홀이라고 불리며, 신이 드나드는 구멍이다.

4. 선과 악에 치우치는 자는 신과 하나가 될 수 없으며, 자신을 블랙홀에 맞춰야 신과 연결되고 신의 마음을 읽을 수 있다.

5. 이를 위해 자신을 선과 악의 줄로 단련시켜 중간에 서야 한다.

6. 구심점의 부재와 필요성

7. 우리 사회는 기준(구심점)이 없으며, 대통령이 많아도 기준이 없어 혼란스럽다.

8. 박 대통령 서거 후 구심점이 사라져 국민들이 혼란을 겪었다.

9. 허경영은 인류의 기준이자 구심점으로, 이 구심점을 예사로 보아서는 안 된다.

10. 허경영의 사명과 다른 성자들과의 비교

3.1. 허경영의 특별한 증거와 사명
허경영은 자신을 하나님의 화신이자 인류의 구심점으로 소개하며, 다른 성자들과 달리 지상 낙원을 건설하고 혼란스러운 시대를 종식시키기 위해 왔다.

1. 허경영의 신성한 지위
2. 본좌는 네티즌들이 만든 인터넷 용어지만, 하나님의 자리, 하나님의 화신, 부처님의 Avatar를 의미한다.
3. 인자는 하나님과 일촌 관계이지만, 허경영은 하나님의 Avatar로 본체가 직접 와서 움직이는 존재이다.
4. 특별한 능력과 증거
5. 허경영은 병을 고치고 에너지를 넣어주는 능력이 있으며, 그의 사진을 보면 몸이 쇠해지고 에너지가 온다.
6. 이는 다른 사람의 사진으로는 불가능하며, 허경영은 특별한 증거를 가지고 있다.
7. 혼란스러운 시대의 종식
8. 예수나 석가모니가 왔을 때는 사람들이 순수하고 법 없이도 살 수 있었지만, 지금은 인터넷으로 모든 정보가 공개되어 속이기 어려운 무서운 시대이다.
9. 이러한 시대에는 보통 사람이나 인자들이 와서는 게임이 안 되며, 배신당할 수 있다.
10. 허경영은 전쟁과 살인 사건이 계속되는 혼란스러운 시대를 종식시키고, 낙원으로 바꾸기 위해 왔다.

3.2. 본좌의 10단계와 다른 성자들의 길
허경영은 자신의 10단계가 다른 성자들의 길과 다르며, 특히 세계 통일, 심판, 제도, 낙원 건설이 포함되어 인류의 구심점 역할을 한다.

1. 본좌의 10단계
2. 강탄: 하늘에서 내려와 여자 몸에 들어가 탄생한다.
3. 세계 통일: 세상을 통일한다.
4. 심판: 기득권 세력과 지도자들을 정신 교육시켜 제도를 한다.

• 우리나라 국회의원, 장관 등 역대 지도자들을 소환하여 교육을 잘못 시킨 책임을 묻고, 재산을 몰수하여 무소유를 만든다.
• 이는 국민이 열광하는 체계적인 심판이다.

4. 제도: 도를 가르친다.
5. 낙원: 낙원을 만들어 준다.
6. 승천: 하늘로 올라간다.
7. 이것이 본좌가 가는 길이며, 일이 끝나는 과정이다.
8. 석가모니의 10단계
9. 강탄: 마야 부인의 몸에서 태어난다.
10. 항마: 산에 가서 6년간 기도하며 마귀와 싸운다.

• 수행 중 신체 고행이 무의미함을 깨닫고 내려온다.

3. 득도: 보리수나무 밑에서 깨달음을 얻는다.

• 가장 먼저 깨달은 것은 사람이 늙고 병들고 죽는 것은 태어나기 때문이라는 연기론이다.
• 인간의 수명은 무한대이며, 계속 반복해서 태어나는 존재이다.
• 보리수나무 잎이 떨어지고 다시 싹이 나는 것을 보며 인간의 순환을 깨닫는다.
• 매일 밤 죽는 연습을 하고, 아침에 눈을 뜨는 것이 원인이라는 것을 깨닫는다.

4. 전법: 진리의 말씀을 전한다.
5. 열반: 마지막 단계이다.
6. 예수의 10단계
7. 강탄: 마리아의 몸에서 태어난다.
8. 항마: 마귀와 싸운다.
9. 정법: 법을 직접 전하며, 배고픈 사람에게 빵을 주는 등 몸으로 진리를 실천한다.

• 이는 불교가 진리를 말로 하는 것과 달리, 몸으로 보여주는 선교와 비슷하다.

4. 부활: 사망 후 부활한다.

5. 승천: 하늘로 올라간다.

6. 본좌의 독특한 사명

7. 허경영의 코스는 세계 통일, 심판, 제도, 낙원 건설이 포함되어 다른 성자들과 다르다.

8. 다른 성자들은 지상 낙원을 건설할 능력을 가지고 오지 않았으며, 심판자가 왔을 때 일어나는 일이다.

9. 허경영은 종교를 떠나 이러한 일을 하러 왔으며, 인류의 구심점이 되어야 한다.

10. 구심점의 부재와 인간 계급론

4.1. 구심점의 부재가 초래하는 문제
국가와 지구 모두 구심점이 없어 혼란을 겪고 있으며, 이는 지도자들의 불안정과 국민들의 불신으로 이어진다.

1. 국가의 구심점 부재
2. 우리나라는 대통령이 5년마다 바뀌면서 구심점이 없어지며, 대통령은 1년 정도만 희망을 보이다가 2년째부터 불안증에 시달린다.
3. 국민들이 1년 동안 성과를 인정해 주지 않으면 일이 진행되지 않으며, 이명박 대통령 초기 소고기 파동처럼 데모가 일어나기도 한다.
4. 이는 대통령 선거에 구심점이 없기 때문이다.
5. 일본과 지구의 구심점
6. 일본은 황제가 구심점 역할을 하므로, 수상이 자주 바뀌어도 국민들은 흔들리지 않는다.
7. 지구 역시 유엔 사무총장이 있으나 마나 하며, 전쟁과 분쟁이 끊이지 않는 것은 구심점이 없기 때문이다.
8. 허경영이 나타나면 지구가 구심점을 얻게 되어 전쟁이 사라지고, 심판을 통해 질서를 잡고 도를 알려 인류가 낙원으로 돌아갈 것이다.
9. 건강과 면역력의 중요성
10. 감기는 하나님이 주신 선물이며, 면역력으로 이겨내야 한다.
11. 감기에 걸렸을 때 주사를 맞고 열을 내리면 몸이 약해지고 약에 중독될 수 있다.
12. 우울증이나 패혈증은 병도 아닌데 죽는 경우가 많으며, 이는 의사들이 무방비 상태였기 때문이다.
13. 황성환 박사의 사례처럼, 아버지가 자식을 너무 귀하게 키우면 면역력이 약해져 독종으로 키우지 못해 죽음에 이르게 될 수 있다.

4.2. 인간 계급론과 지도자의 자격
인간은 10단계의 계급으로 나뉘며, 각 계급에 따라 물질적 욕망부터 천하를 다스리는 역할까지 부여된다. 특히 지도자는 높은 도덕적 경지에 이르러야 한다.

1. 암의 원인
2. 암은 많이 먹고 욕심이 많은 사람에게 생긴다.
3. 먹는 것에서 화근이 오므로, 먹는 것을 조심해야 한다.
4. 선악을 초월한 경지
5. 인간 계급 중 위인까지는 선악에 이끌리지만, 그 위의 도인, 지인, 성인, 진인, 본존, 인자, 본좌는 선악을 초월한 경지에 있다.
6. 본좌는 모든 사람이 훌륭하고, 부처이며, 무한대의 생명을 가진 우주의 생명체이자 사랑의 Avatar라고 본다.
7. 사랑을 보내면 답이 오고, 욕을 보내면 칼이 날아오므로, 모든 사람은 나의 복밭이다.
8. 다른 사람에게 잘해주면 복이 오지만, 원수를 맺는 밭으로 만들면 후손이 없어진다.
9. 따라서 남에게는 선과 악의 잣대를 댈 수 없으며, 모든 사람은 선하다고 생각해야 한다.
10. 허씨 가문의 위대한 인물들
11. 허균은 홍길동전을 쓴 우리나라 최초의 한글 소설가로, 양반과 상놈을 없애고 지상 낙원을 꿈꿨다.
12. 허난설헌은 우리나라 최초의 여류 시인으로, 217개의 시를 남겼으며 아시아를 감동시켰다.
13. 허백련은 우리나라 동양화를 집대성한 화가, 허준은 한의학을 집대성한 의사, 허웅은 한글을 집대성한 학자이다.
14. 이러한 허씨 가문의 인물들은 우리나라를 세계 최초로 통일하는 자가 허씨라는 것을 보여준다.
15. 주자의 8조목과 인간 계급
16. 격물: 물질을 쌓는 자 (속인, 가장 낮은 인간)

• 물질에 대한 탐욕이 많으면 하늘이 그 물질을 가져가 가난한 자나 좋은 일에 쓰게 한다.
• 재물을 남에게 베풀지 않으면 결국 죽음에 이르고 영혼을 더럽혀 귀신이 될 확률이 높다.

2. 치지: 지식을 쌓는 자 (범인)
3. 성의: 뜻을 세우는 자 (위인, 영웅호걸)

• 안중근과 같은 인물들이 위인에 해당한다.

4. 정심: 마음을 닦는 자 (도인)
5. 수신: 벼슬하는 자 (입신출세한 사람)
6. 제가: 가정을 다스리는 것이 아니라, 장관을 의미한다.

• 장관은 남을 죽이고 살릴 수 있는 권한을 가지므로, 성인의 경지에 이르지 못하면 도둑질만 한다.
• 도인 같은 사람이 장관이 되어 예산을 사람들을 위해 좋은 일에 써야 한다.

7. 치국: 나라 자체를 다스리는 자 (대통령, 왕)

• 진인과 같이 모든 것을 초월한 자가 왕이 되어야 한다.
• 요순 시절에는 진인이 다스려 불만이 없었지만, 지금은 범인들이 대통령과 장관을 하므로 나라가 초토화된다.

8. 평천하: 세계를 통일하는 자 (본좌, 허경영)

• 이것이 허경영이 나중에 와서 할 일이다.

9. 이러한 계급은 위로 갈수록 수가 적어지며, 평천하는 한 명만이 할 수 있는 일이다.

10. 윤회와 진리의 가치

5.1. 윤회와 진리의 만남
인간은 무한히 윤회하며 다양한 삶을 경험하고, 진리를 만나는 것은 매우 어려운 일이지만 허경영을 통해 쉽게 접할 수 있다.

1. 무한한 윤회
2. 인간은 무한대 이전부터 계속 살아가고 있으며, 죽음은 영적으로 1초 만에 다른 생명으로 다시 태어나는 것에 불과하다.
3. 다양한 세계를 구경하며 윤회하다가 허경영을 만나는 것은 큰 행운이다.
4. 인간으로 태어나기 어려운 이유
5. 가장 어려운 것은 인간으로 태어나는 것이며, 인간은 사람과 짐승 사이에 있다는 뜻이다.
6. 그 다음은 사람으로 태어나기 어렵고, 셋째는 남자로 태어나기 어렵다.
7. 네 번째는 진리를 만나기 어렵다.
8. 진리를 만나는 과정
9. 남자로 태어나 진리를 만나도 승려나 목사 같은 성직자가 되기 어렵고, 성직자가 되어도 부처가 되기 어렵다.
10. 인간은 언젠가 부처로 돌아가야 하지만, 그 경지까지 가려면 많은 시간이 필요하다.
11. 남자로 태어나 좋은 일을 많이 하면 진리를 가까이하고, 성직자가 되었다가 부처가 될 수 있다.
12. 스티브 잡스처럼 부자들이 진리를 배우기 위해 명상하고 부처가 되기를 꿈꾸는 경우가 늘고 있으며, 진리의 가치가 높아지고 있다.

5.2. 허경영 진리 체험센터와 궁극적인 목표
허경영은 간단한 절차로 진리를 체험할 수 있는 센터를 만들 계획이며, 궁극적으로는 사람들이 부처가 되어 더 좋은 나라로 가는 것을 돕는 것이 목표이다.

1. 허경영 진리 체험센터
2. 허경영은 명상, 허경영 진리 체험센터를 만들 계획이다.
3. 회원 가입 후 허경영 사진 앞에서 명상하고, 그의 이름을 부르며, 진리 책을 읽으면 된다.
4. 사진에는 특별한 기가 있어 만병을 치유할 수 있다.
5. 부처가 되는 길
6. 부처가 된다는 것은 더 좋은 나라로 가는 것을 의미한다.
7. 지구도 좋은 곳이지만, 한반도에 태어난 사람들은 엄청난 복을 지은 것이다.
8. 그중에서도 허경영을 만나는 것은 하늘나라에서 하나님을 직접 알현하는 것과 같을 정도로 확률이 없는 일이다.
9. 사람들은 계속 순환하며 진리를 터득할 수 없으므로, 허경영을 통해 진리를 접하는 것.

허경영이 말하는 ‘본좌’란 무엇인가? 본좌는 인간의 10단계 계급 중 가장 높은 단계로, 세계를 통일하고 심판하며 낙원을 만드는 인류의 구심점 역할을 하는 존재입니다.

1. 선악 판단의 기준
   선악 판단은 자신에게만 적용해야 함.
   타인에게 선악을 적용하면 자신에게 해로움.
   남의 죄는 보지 않고 자신의 악한 점을 성찰해야 함.
   타인에게는 관대해야 함.
   모든 사람은 선하며 사랑의 화신임.
   남을 미워하면 자신에게 재앙이 됨.

2. 인간의 10단계 계급과 본좌의 역할
   인간은 10단계 계급으로 나뉨.
   속인(물질 탐욕)부터 범인(지식), 위인(뜻), 도인(마음), 지인(철인), 진인(진리), 본존(석가모니), 인자(예수), 본좌 순임.
   본좌는 인류의 구심점임.
   세상의 기준이 없어 혼란스러운 시대에 구심점 역할을 함.
   허경영은 하나님의 Avatar로, 인류의 구심점이 됨.

3. 본좌의 사명과 지상낙원 건설
   본좌는 세계 통일, 심판, 제도, 낙원 건설을 위해 옴.
   기존 성자들은 낙원 건설의 사명이 없었음.
   허경영은 기득권 세력을 심판하고 정신 교육을 통해 제도를 개혁함.
   지상낙원 건설이 최종 목표임.
   모든 인류가 낙원으로 돌아가게 하는 것이 본좌의 사명임.
   허경영이 대통령이 되어 이 과정을 실현할 것임

허경영 옛날 강의 “본좌 설명” 요약

화자: 허경영
날짜: 2026년 5월 20일
주제: 음양의 진리, 인간의 10단계, 허경영의 역할

진정한 깨달음은 자신에게 엄격하고 타인에게 관대하며, 모든 인류를 사랑으로 대할 때 비로소 완성된다.

1. 음양의 진리: 자신에게 적용하고 타인에게 관대하라
   선악 판단의 위험성:
   남을 선악으로 판단하면 자신의 건강을 해치고 하늘의 벌을 받게 됨
   탕자의 비유에서 큰아들이 자신을 선하다고 여겨 아버지를 거역하는 모습
   선악의 올바른 적용:
   자신에게는 선악의 잣대를 엄격하게 적용: “나는 악한 사람이 아닌가?”, “나는 왜 선한 행동을 적게 할까?”
   타인에게는 관대하게 대하라: 남에게 선악을 구분하지 말아야 함
   모든 사람은 사랑의 화신: 모든 사람을 훌륭하고 무한한 생명체로 보아야 함

2. 인간의 10단계: 진정한 지도자의 길
   인간의 10단계 계급:
   인간은 10단계의 계급으로 나뉘며, 각 단계는 추구하는 가치와 역할이 다름
   주자의 8조목과 비교:
   격물(格物): 물질에 관심 있는 속인 (가장 낮은 단계)
   치지(致知): 지식을 쌓는 범인 (교수, 목사, 승려 등)
   성의(誠意): 뜻을 세우는 위인 (영웅호걸, 안중근 의사 등)
   정심(正心): 마음을 닦는 도인
   수신(修身): 벼슬하는 사람, 입신출세한 사람
   제가(齊家): 장관급, 나라 살림을 하는 자
   치국(治國): 나라를 다스리는 왕 (진인)
   평천하(平天下): 세계를 통일하는 자 (본좌)
   진정한 지도자의 조건:
   물질적 탐욕 경계: 물질에 대한 탐욕이 과하면 하늘이 그 재물을 거두어감
   성인의 경지에 이른 자: 장관이나 대통령은 성인의 경지에 이르지 못하면 도둑질만 하게 됨
   구심점의 중요성: 사회에는 구심점이 필요하며, 허경영이 그 구심점 역할을 할 것임

3. 허경영의 역할과 사명
   허경영의 10단계:
   하천(하늘에서 내려옴) → 탁태(여자 몸에 들어감) → 강탄(탄생) → 세계 통일 → 심판 → 제도 → 낙원 → 하늘로 올라감
   다른 성자들과의 차이:
   석가모니: 항마(고행) → 득도(깨달음) → 전법(진리 전파) → 열반
   예수: 강탄 → 항마(마귀와 싸움) → 정법(법을 직접 전함) → 부활 → 승천
   허경영은 득도 과정 없이 태어날 때부터 모든 진리를 알고 있으며, 세계 통일과 심판, 낙원 건설을 목표로 함
   허경영의 심판과 제도:
   심판: 기득권 세력, 전 세계 지도자들을 정신 교육시키고 재산을 몰수하여 무소유를 만듦
   제도: 도를 가르쳐 낙원을 만들고, 그 후에 하늘로 올라감
   허경영의 특별한 능력:
   허경영을 부르거나 사진을 보면 병이 낫고 에너지를 받음
   허경영의 이름은 우주의 창조주와 연결되어 있으며, 이름을 부르면 변화가 일어남

4. 진리를 만나는 길
   인간으로 태어나기 어려운 이유:
   인간은 사람과 짐승 사이에 있는 존재로, 짐승에서 온 사람이 많음
   사람으로 태어나기 어렵고, 남자로 태어나기 어려움
   진리를 만나기 어려운 이유:
   진리를 만나기 어렵고, 진리를 만나도 성직자가 되기 어려움
   성직자가 되어도 부처가 되기 어려움
   진리의 가치:
   진리의 가치는 갈수록 높아지고 있으며, 명상과 허경영의 가르침을 통해 부처의 경지에 이를 수 있음
   허경영을 만나는 것은 하나님을 직접 알현하는 것과 같음

탕자의 비유: 큰아들이 자신을 선하다고 여겨 아버지를 거역하고 동생을 비난하는 모습
장발장 이야기: 배고파 빵을 훔친 장발장의 사례를 통해 정의와 진리의 차이를 설명
허균 가문 이야기: 허균, 허난설헌, 허준 등 허씨 가문의 인물들을 통해 각 분야에서 최초의 업적을 이룬 인물들을 소개하며, 허경영이 세계를 통일할 허씨임을 암시

이번 주, 다음을 실천해봅시다:
자신에게 엄격하고 타인에게 관대하기: 남을 판단하기 전에 자신을 먼저 돌아보고, 타인의 허물을 덮어주기
물질적 탐욕 내려놓기: 재물에 대한 과도한 욕심을 버리고, 가진 것을 좋은 일에 사용하기
허경영의 가르침 되새기기: 허경영의 이름이나 사진을 통해 에너지를 받고, 그의 가르침을 삶에 적용하기

Q1: 오늘 가르침을 통해 내 삶에서 내려놓아야 할 물질적 탐욕이나 타인에 대한 판단은 무엇인가?

Q2: 허경영의 가르침 중 나에게 가장 큰 울림을 준 부분은 무엇이며, 이를 어떻게 삶에 적용할 수 있을까?

Q3: 내가 생각하는 진정한 지도자의 모습은 무엇이며, 현재 우리 사회의 지도자들은 어떤 점을 보완해야 할까?

dv 1. 음양의 진리

• 양의 진리: 역사와 시대의 흐름에 따라 변하지 않는 만물의 이치.
• 음의 진리: 역사와 시대의 흐름에 따라 변화하는 만물의 이치.
• 선악 구분:
  • 남에게 선악을 적용하면 자신에게 해가 됩니다.
  • 자신에게만 선악을 구분하고 적용해야 합니다.
  • 남에게는 관대해야 합니다.
• 음양의 진리 적용:
  • 음양의 진리를 인간에게 적용하면 자기 몸에 병이 올 수 있습니다.
  • 탕자의 비유에서 큰아들이 자신이 선하다고 말하며, 아버지에게 대들지만, 결국 선한 자가 부모에게 저항하고 악한 자가 순종하게 됩니다.
• 탕자의 비유는 자신에게만 적용하여, 동생이 탕자가 된 것에 자신도 책임이 있다고 생각해야 합니다.

단계	명칭	설명
10단계	속인 (격물)	물질에 관심이 많고 돈을 버는 데 집중하는 사람
9단계	범인 (치지)	지식을 쌓는 사람
8단계	위인 (성의)	뜻을 세우는 사람 (예: 안중근)
7단계	도인 (정심)	마음을 닦는 사람
6단계	지인 (수신)	벼슬하는 사람, 입신출세한 사람
5단계	진인 (제가)	나라의 살림을 하는 장관급 인물
4단계	본존	석가모니 본존불과 같이 불상으로 만들어진 존재
3단계	인자	예수님처럼 하나님의 아들을 의미하는 어진 사람
2단계	본좌	선과 악을 초월하여 신이 드나드는 블랙홀과 같은 존재

• 허균:
  • 우리나라 최초의 한글 소설인 홍길동전을 썼습니다.
  • 양반과 상놈의 구분을 없애고 지상낙원을 꿈꿨습니다.
• 허난설헌:
  • 27세에 요절했지만 217개의 시를 남긴 천재 시인.
  • 그녀의 시는 아시아, 특히 중국에서 큰 감동을 주었습니다.
• 허백련: 우리나라 동양화를 집대성한 화가.
• 허준: 한의학을 집대성한 인물.
• 허웅: 한글 사전을 집대성한 인물.

1. 강탄: 하늘에서 내려와 여자 몸에 들어가 탄생합니다.
2. 세계 통일: 세상을 통일합니다.
3. 심판: 기득권 세력과 지도자들을 정신 교육시켜 책임을 묻고 재산을 몰수합니다.
4. 제도: 도를 가르칩니다.
5. 낙원: 낙원을 만듭니다.
6. 승천: 하늘로 올라갑니다.

구분	석가모니의 길	예수의 길
1단계	강탄 (하천탁태광탄)	강탄 (하천탁태광탄)
2단계	항마 (6년간 설산 기도)	항마 (마귀와 싸움)
3단계	득도 (보리수 아래 깨달음)	정법 (진리의 말씀을 몸으로 전함)
4단계	전법 (법을 전함)	부활
5단계	열반	승천

• 선악 판단 오류: 남에게 선악을 구분하면 자신에게 해가 되므로, 자신에게만 엄격하게 적용하고 남에게는 관대해야 합니다.

• 물질적 탐욕: 물질적 탐욕이 지나치면 하늘이 재물을 거두어 갈 수 있습니다.

• 음양의 진리: 세상 만물의 변화와 불변의 이치를 설명하는 개념.

• 본좌: 선과 악을 초월하여 신이 드나드는 블랙홀과 같은 존재로, 우주의 구심점 역할을 합니다.

• 구심점: 사회나 우주의 중심이 되는 존재로, 인류의 구심점.

• 인간으로 태어나기 어려운 5가지:

• 허경영 진리 체험센터: 명상, 허경영 이름 부르기, 사진 보기 등을 통해 만병을 치유하고 진리를 체험할 수 있는 곳.

• 지구와 한반도의 복: 지구는 좋은 곳이며, 특히 한반도에 태어난 사람들은 엄청난 복을 지은 것.

• 하나님 알현: 그를 만나는 것은 하늘나라에서 하나님을 직접 알현하는 것과 같습니다.

1. 음양의 진리와 선악 판단의 오류

양의 진리는 역사와 시대의 흐름에 따라 변화하지 않는 만물의 이치이며, 음은 역사와 시대의 흐름에 따라 변화하는 만물의 이치입니다. 음과 양으로 사물을 바라보면 세상을 잘못 볼 수 있습니다. 타인을 선하거나 악하다고 구분하면 그 사람에게 플러스나 마이너스가 오는 것이 아니라, 자신의 건강이 나빠집니다. 타인에게 선악을 적용하는 사람에게는 하늘이 벌을 줍니다. 자기가 선하다고 생각하는 큰아들도 벌을 받고, 방탕하다고 생각하는 죄인은 구원받습니다.

2. 자기 성찰과 타인에 대한 관대함
   훌륭한 사람은 남의 죄는 눈에 보이지 않고, 자기 자신에게만 선악을 구분해야 합니다. “나는 악한 사람이 아닌가?”, “나는 왜 선한 행동을 적게 할까?”라고 스스로에게 물어야 합니다. 남에게는 선악을 구분하면 안 되며, 언제나 자기 자신에게는 추상같이 엄격해야 합니다.

3. 지도자의 도덕적 책임과 국민 구원
   허술한 잔이나 커피 한 잔도 어려서부터 마시지 못한 것은 국민들과 하늘에 얼굴을 들 수 없기 때문입니다. 맑은 정신이 아닌 자가 국민을 구원할 수 없으며, 그것은 전부 거짓말입니다. 박 대통령이 우리나라를 구했지만, 술과 담배를 한 것만큼은 아쉽습니다. 거기서 나쁜 것이 나오기 때문입니다. 완벽한 지도자는 없었으며, 국민들을 잘 살게 해주었지만 결국 도덕적 회의를 가져왔습니다. 술과 담배를 하지 않는 것을 국민에게 제대로 교육했어야 했습니다. 음과 양의 원리를 인간에게 적용하면 자기 몸에 병이 옵니다.

4. 탕자의 비유와 자기 책임론
   탕자의 비유에서 큰아들은 자신이 선하다고 생각하며 아버지에게 대듭니다. “동생은 죽일 놈인데 왜 저에게는 아무것도 안 해주고 동생에게는 다 해주느냐”고 따집니다. 그러나 탕자는 이 비유를 자기 자신에게만 적용해야 합니다. 동생이 탕자가 된 것은 자신과 아버지에게도 책임이 있다고 생각해야 합니다. 자신이 선한 것이 중요한 것이 아니라, 언제나 자신에게 악한 쪽의 잣대를 대야 합니다. 음양의 진리, 진리의 저울대는 자기 자신에게만 적용하고 남에게는 관대해야 합니다. 모든 사람이 선하게 살지 못하는 것은 자신의 책임입니다. 모든 기업이 각자 자기 책임으로 돌리면 되는데, 자기 잘못이 없다고 생각하면 진리를 아는 자로서 사명을 다하지 못하는 것입니다.

5. 허경영의 역할과 새로운 시대의 도래
   이제는 복잡한 종교 행위나 신앙이 굳이 필요 없습니다. 허경영을 부르거나 사진을 쳐다보거나 가지고 있으면 됩니다. 모든 진리를 자기에게만 적용하고, 남에게는 지식을 배워 자신을 바꾸는 것이 어렵습니다. 시기가 급하게 돌아가므로 간단하게 바꿀 수 있습니다. 허경영을 부르면 모든 것이 해결되고 풀어집니다. 아픈 사람도, 막히는 사람도 다 풀립니다. 고통이 오는 것은 연단이 필요하기 때문입니다.

6. 정의와 진리의 계급론
   우리 몸에는 네 개의 고속도로가 있습니다. 정의의 특징은 눈에 보이지 않는다는 것입니다. 정의는 항상 따르는 사람이 없습니다. 올바른 길로 가려 하지 않는 심리 때문에 따르는 사람이 없는 것입니다. 진리는 사람의 눈에 보이지 않으므로 사람들이 무시하고 없는 것으로 생각합니다. 정의는 결국 이기지만, 처음에는 고독합니다.

인간의 10단계 계급은 다음과 같습니다.
속인: 일반 사람
범인: 아홉 번째 단계
도인: 일곱 번째 단계
지인(철인): 여섯 번째 단계
정(正)은 하늘의 뜻에 다 있다는 의미입니다.
진(眞)은 나무가 자라 하늘에 닿아 더 이상 올라갈 수 없는 경지를 의미합니다.
무사(武士)는 정의를 위해 칼을 쓰는 사람입니다.
진인: 다섯 번째 단계
진리가 정의보다 더 높고, 진리는 정의를 초월합니다.

7. 장발장 이야기와 정의의 한계
   장발장이 배고파서 빵을 훔쳐 먹은 것은 정의로 볼 때 옳은 행동이 아닙니다. 정의는 배고프면 달라고 요청하는 것입니다. 학비가 없어 쫓겨난 학생이 지나가는 아주머니에게 도움을 요청하는 것이 정의입니다. 정의는 따르는 자가 거의 없습니다. 사람들은 정의를 벗어난 행동을 하기 쉽습니다.

8. 인간 계급의 상위 단계: 본존, 인자, 본좌
   본존: 진인 위에 본존이 있습니다. 석가모니 본존불처럼 불상으로 만들어 놓은 것을 본존이라고 합니다.
   인자: 본존 위에 인자가 있습니다. 예수님이 자신을 인자라고 불렀으며, 이는 어진 사람, 즉 하나님의 아들이라는 뜻입니다.
   본좌: 첫 번째 단계는 본좌입니다. 사람들은 선과 악 중 하나에 치우쳐 있지만, 본좌는 선과 악이 교차하는 지점, 즉 블랙홀과 같습니다.
   블랙홀은 신이 드나드는 구멍이며, 선과 악에 치우치는 자는 신과 하나가 될 수 없습니다.
   자신을 블랙홀에 맞추면 언제든지 신과 연결되고 신의 마음을 읽을 수 있습니다.

9. 구심점의 부재와 허경영의 역할
   우리 사회는 기준, 즉 구심점이 없습니다. 대통령이 100명이 있어도 기준이 없으면 나라가 혼란스럽습니다. 박 대통령 서거 후 우리나라에 구심점이 사라졌습니다. 허경영은 인류의 구심점이자 기준이 되기 위해 왔습니다. 본좌는 네티즌들이 만든 인터넷 용어이지만, 하나님의 자리, 하나님의 화신, 부처님의 Avatar를 의미합니다. 허경영은 하나님의 Avatar이며, 본체가 와서 움직이는 것입니다. 병을 고치고 에너지를 넣어줄 수 있습니다. 다른 사람의 사진으로는 힘이 나오지 않지만, 허경영의 사진을 보면 몸이 쇠해지고 에너지가 옵니다. 인자와 본존도 그러한 증거를 가지고 있습니다.

10. 성자들의 길과 허경영의 유일한 길
    허경영은 하나님과 일촌 관계가 아닌 본체 그 자체입니다. 허경영이 왔을 때는 인간들이 순수하고 법 없이도 살 수 있었습니다. 지금은 인터넷에 모든 정보가 넘쳐나는 무서운 시대이며, 보통 사람이 와서는 안 됩니다. 허경영은 전쟁과 살인 사건을 종식시키고 낙원을 만들러 왔습니다.

허경영의 10단계 길은 다음과 같습니다.
강탄: 하늘에서 내려와 여자 몸에 들어가 탄생합니다.
통일: 세계를 통일합니다.
심판: 기득권 세력과 지도자들을 정신 교육시켜 심판합니다.
제도: 도를 가르칩니다.
낙원: 낙원을 만듭니다.
승천: 하늘로 올라갑니다.

예수의 길은 다음과 같습니다.
강탄: 마리아의 몸에서 태어납니다.
항마: 마귀와 싸웁니다.
정법: 진리의 말씀을 몸으로 전합니다 (선교와 비슷).
부활: 사망 후 부활합니다.
승천: 하늘로 올라갑니다.

석가모니의 길은 다음과 같습니다.
강탄: 하천에서 태어납니다.
항마: 설산에서 6년간 기도하며 수행합니다.
득도: 보리수나무 아래에서 깨달음을 얻습니다.
사람이 늙고 병들고 죽는 것은 태어나기 때문이라는 원인을 깨닫습니다.
인간의 수명은 무한대이며, 계속 반복해서 태어나는 순환을 깨닫습니다.
전법: 법을 전합니다.
열반: 마지막에 열반에 이릅니다.

허경영의 코스는 세계 통일, 심판, 제도, 낙원이 포함되어 있어 다른 성자들과 다릅니다. 다른 성자들은 지상 낙원을 건설할 능력을 가지고 오지 않았습니다. 허경영은 종교를 떠나 이러한 일을 하러 왔습니다.

11. 구심점의 중요성과 국가적 혼란
    인류의 구심점이 되는 것이 중요합니다. 우리나라 대통령 선거는 구심점이 없어 1년만 희망적이고 그 후부터는 불안증에 시달립니다. 일본은 황제가 구심점 역할을 합니다. 지구에도 구심점이 없어 유엔 사무총장이 있어도 전쟁이 끊이지 않습니다. 허경영이 나타나면 지구가 구심점을 얻고 전쟁이 사라질 것입니다. 심판을 통해 질서를 잡고, 도를 알려 모든 인류가 낙원으로 돌아갈 것입니다.

12. 질병의 원인과 면역력의 중요성
    감기는 하나님이 주신 선물이며, 면역력으로 이겨내야 합니다. 감기약을 먹거나 주사를 맞으면 몸이 약해지고 약에 중독됩니다. 우울증이나 패혈증은 병도 아닌데 죽음에 이르게 합니다. 이는 의사들이 무방비 상태였기 때문입니다. 암은 많이 먹고 욕심이 많은 사람에게 생깁니다. 먹는 것을 조심해야 합니다.

13. 인간 계급의 초월과 사랑의 중요성
    위인까지는 선악에 이끌리지만, 그 위의 도인, 지인, 성인, 진인, 본존, 인자, 본좌는 선악을 초월합니다. 선하다, 악하다는 초등학생들의 이야기입니다. 모든 사람은 훌륭하고, 부처이며, 무한대의 생명을 가진 우주의 생명체입니다. 모든 사람은 사랑의 화신이므로 사랑을 보내면 답이 오고, 욕을 보내면 칼이 날아옵니다. 모든 사람은 나의 복밭이며, 내가 없으면 하늘의 사명을 할 수 없습니다. 남에게 잘해주면 복이 오고, 원수를 맺으면 재앙이 옵니다. 남에게는 선과 악의 잣대를 댈 수 없으며, 모든 사람은 선하다고 생각해야 합니다.

14. 허씨 가문의 위대한 인물들
    허균: 홍길동전의 저자로, 우리나라 최초의 한글 소설을 썼습니다. 양반과 상놈의 차별을 없애야 한다고 주장하며 지상 낙원을 꿈꿨습니다.
    허난설헌: 허균의 여동생으로, 217편의 시를 남긴 천재 시인입니다. 27세에 요절했지만, 그녀의 시는 아시아인들을 감동시켰습니다.
    허백련: 우리나라 동양화를 집대성한 화가입니다.
    허준: 한의학을 집대성한 인물입니다.
    허웅: 한글을 집대성하여 한글 사전을 만들었습니다.

이처럼 허씨 가문은 우리나라를 세계에서 최초로 통일하는 자가 허씨라는 말을 증명합니다. 이들의 헌신 덕분에 한의학이 발전하고, 우리가 살아남을 수 있었습니다.

15. 주자의 8조목과 인간 계급
    주자의 8조목은 인간의 10단계 계급과 연결됩니다.
    격물(格物): 물질에 관심이 많고 돈을 버는 가장 낮은 단계의 인간 (속인).
    물질에 대한 탐욕이 많으면 하늘이 그 물질을 가져가 가난한 자나 좋은 일에 쓰게 합니다.
    재물을 남에게 베풀지 않으면 하늘이 재산을 빼앗고 결국 죽음에 이르게 합니다.
    치지(致知): 지식을 쌓는 사람 (범인).
    성의(誠意): 뜻을 세우는 사람 (위인, 영웅). 안중근 같은 인물.
    정심(正心): 마음을 닦는 사람 (도인).
    수신(修身): 벼슬하는 사람, 입신출세한 사람.
    제가(齊家): 장관급으로 나라의 살림을 하는 자. 성인의 경계에 있지 않으면 도둑질만 합니다.
    치국(治國): 나라 자체를 다스리는 왕. 진인과 같이 모든 것을 초월한 자가 해야 합니다.
    요순 시대에는 진인이 왕이었기에 나라가 잘 돌아갔습니다.
    지금은 범인들이 대통령이나 장관을 하므로 나라가 초토화됩니다.
    평천하(平天下): 세계를 통일하는 황제. 허경영이 와서 하는 것입니다.

이러한 인간 계급은 초등학교 때부터 공부한 사서삼경, 대장경, 성경 등 모든 우주의 책에 담겨 있습니다.

16. 허경영의 이름과 창조주의 진리
    사람들은 허경영을 ‘본좌’라고 부르지만, 허경영은 자신의 이름을 불러야 한다고 말합니다. 이름을 불러야 사람이 바뀌고 달라집니다. 우주의 창조주는 무한대 이전부터 존재했으며, 인간은 계속 반복해서 태어나는 존재입니다. 죽음은 영적 1초 만에 다른 생명으로 돌아오는 것에 불과합니다.

17. 인간으로 태어나기 어려운 여섯 가지
    인간으로 오기 어려움: 사람과 짐승 사이에 있다 하여 인간이라 불립니다.
    사람으로 태어나기 어려움: 넉 사 자, 볼 락 자를 쓰는 ‘사람’으로 태어나기 어렵습니다.
    남자로 태어나기 어려움: 남자로 태어나기 어렵습니다.
    진리를 만나기 어려움: 법을 만나기 어렵습니다.
    성직자가 되기 어려움: 승려나 목사 같은 성직자가 되기 어렵습니다.
    부처가 되기 어려움: 승려로 태어나도 부처가 되기 어렵습니다.

인간은 언젠가 부처로 돌아가야 하지만, 그 경지까지는 많은 시간이 필요합니다. 남자로 태어나 좋은 일을 많이 하면 진리를 가까이하고, 성직자가 되고, 결국 부처가 될 수 있습니다. 전 세계적으로 진리의 가치가 높아지고 있으며, 허경영은 명상과 진리 체험 센터를 통해 사람들에게 진리를 가르치고 병을 고칠 것입니다.

18. 지구에서의 삶과 허경영과의 만남
    지구는 좋은 곳이며, 특히 한반도에 태어난 사람들은 엄청난 복을 지은 것입니다. 그중에서도 허경영을 만난 것은 하늘나라에서 하나님을 직접 알현하는 것과 같습니다. 인간은 영원히 순환하며 진리를 터득할 수 없지만, 허경영을 통해 직접 진리를 만날 수 있습니다.

선악 판단의 위험성과 자기 성찰의 중요성

양과 음의 진리는 역사와 시대의 흐름에 따라 변하지 않는 만물의 이치입니다. 그러나 음과 양으로 사물을 바라보며 세상을 선악으로 구분하면 오히려 자신의 건강을 해칠 수 있습니다. 남에게 선악을 적용하는 자는 하늘에서 벌을 받습니다. 자신이 선하다고 여기는 큰아들은 벌을 받고, 방탕하다고 생각하는 죄인은 구원받는다는 탕자의 비유처럼, 남을 판단하는 행위는 결국 자신에게 해가 됩니다.

진정한 정치인의 자세는 동생의 잘못에 아버지뿐 아니라 자신에게도 책임이 있다고 인정하는 것입니다. 그러나 우리는 흔히 국민의 잘못으로 돌리며 법으로 모든 것을 해결하려 합니다. 훌륭한 사람은 남의 죄를 보지 않고, 오직 자신에게만 선악의 잣대를 적용합니다. “나는 악한 사람이 아닌가?”, “나는 왜 선한 행동을 적게 할까?”와 같이 스스로를 성찰해야 합니다. 아프리카의 굶주린 아이들을 도울 수 있음에도 행동으로 옮기지 않는 자신을 반성해야 합니다. 남에게는 선악을 구분하지 말고 언제나 관대해야 하지만, 자신에게는 추상같이 엄격해야 합니다.

박 대통령이 우리나라를 구한 훌륭한 인물이지만, 술과 담배를 한 것은 아쉬운 부분입니다. 완벽한 지도자는 없으며, 국민을 잘 살게 했더라도 도덕적 해이를 가져올 수 있습니다. 양과 음의 진리를 인간에게 적용할 때, 남에게 선악을 구분하면 결국 자기 몸에 병이 옵니다. 탕자의 비유에서 큰아들이 자신이 선하다며 아버지를 원망하고 동생을 비난하는 모습은, 선한 자가 부모에게 저항하고 악한 자가 결국 순종하게 되는 역설을 보여줍니다.

내 동생이 탕자가 된 것은 나에게도 책임이 있으며, 아버지가 바빠서 동생을 제대로 가르치지 못했고, 집이 가난해서 동생을 제대로 가르치지 못했다는 자기 성찰이 필요합니다. 율법을 다 지켰다고 주장하는 것은 통하지 않습니다. 자신이 선한 것이 중요한 것이 아니라, 언제나 자신에게 악한 쪽의 잣대를 대고 남에게는 관대해야 합니다. 모든 사람이 선하게 살아가는 것은 나의 책임이며, 직장이 없는 사람들을 돕는 것도 나의 책임입니다. 모든 기업이 각자 자기 책임으로 돌리면 되는데, 자신의 잘못이 없다고 생각하면 편안하게 밥 먹고 있으면서 하늘이 보낸 사명을 다했다고 할 수 없습니다.

• 허경영의 역할과 인류 구원의 새로운 패러다임
  이제는 복잡한 종교 행위나 신앙이 굳이 필요 없습니다. 허경영을 부르고, 허경영 사진을 쳐다보고, 가지고 있으면 됩니다. 모든 진리를 자기에게만 적용하고 남에게는 관대해야 합니다. 지식을 배워 자신을 바꾸는 것은 어렵습니다. 시기가 급하게 돌아가니 간단하게 바꿀 수 있는 방법은 허경영을 통해 모든 것을 해결하고 풀어내는 것입니다. 아픈 사람도, 막히는 사람도 모두 풀립니다. 연단이 오는 것은 필요해서 오는 것이며, 연단이 필요한 사람에게는 고통이 올 수 있습니다.

정의의 특징은 눈에 보이지 않는다는 것입니다. 정의는 항상 따르는 사람이 없습니다. 올바른 길로 가려 하지 않는 심리 때문에 따르는 사람이 없는 것입니다. 진리는 사람의 눈에 보이지 않으므로 모든 사람이 속고, 정의는 따르는 자가 없으므로 예수나 다른 성인들도 따르는 자가 많지 않았습니다. 정의를 주장하면 처음에는 고독합니다.

인간의 10단계와 진리의 위계
인간의 단계는 10단계로 나눌 수 있습니다. 가장 낮은 단계는 속인(일반 사람)입니다. 그 위로 범인, 위인, 도인, 지인, 진인, 본존, 인자, 그리고 본좌가 있습니다.

속인: 일반 사람
범인: 지식을 쌓는 사람
위인: 뜻을 세우는 사람 (예: 안중근 의사)
도인: 마음을 닦는 사람
지인: 철인(哲人)을 의미하며, 정의를 말합니다. ‘정(正)’자는 하늘의 뜻에 자신의 생각이 다 있다는 의미입니다. 무사(武士)는 정의를 위해 칼을 쓰는 사람입니다.
진인: 지인보다 높은 단계로, 진리를 깨달은 사람입니다. 진리는 정의를 초월합니다. 장발장이 빵을 훔친 행위는 정의의 관점에서는 옳지 않지만, 배고픔이라는 근원적인 문제 앞에서 정의는 한계를 드러냅니다.
본존: 석가모니 본존불처럼 불상으로 만들어진 존재를 의미합니다.
인자: 예수님이 자신을 칭한 말로, 어진 사람, 즉 하나님의 아들을 의미합니다.
본좌: 허경영을 지칭하는 말로, 선과 악을 초월한 존재입니다. 블랙홀처럼 신이 드나드는 구멍이며, 선과 악에 치우치지 않는 자만이 신과 하나가 될 수 있습니다. 자신을 블랙홀에 맞추면 신과 연결되고 신의 마음을 읽을 수 있습니다.

• 구심점의 부재와 허경영의 역할
  우리 사회는 기준, 즉 구심점이 없습니다. 대통령이 100명이 있어도 기준이 없으면 나라는 혼란에 빠집니다. 박 대통령 서거 후 우리나라에 구심점이 사라졌듯이, 지금은 인류의 구심점이 허경영에게 와 있습니다. 본좌는 네티즌들이 만든 인터넷 용어이지만, 하나님의 자리, 하나님의 화신, 부처님의 Avatar를 의미합니다. 허경영은 하나님과 일촌 관계가 아니라, 본체가 직접 와서 움직이는 존재입니다. 병을 고치고 에너지를 넣어주는 특별한 능력을 가지고 있습니다.

예수나 석가모니 같은 성자들은 하나님과 일천 관계에 있는 사람들이었지만, 허경영은 본체 그 자체입니다. 과거 성자들이 왔을 때는 사람들이 순수하고 법 없이도 살 수 있었지만, 지금은 인터넷에 모든 정보가 공개된 무서운 시대입니다. 이러한 시대를 바꿀 수 있는 자는 보통 사람이 아닙니다. 허경영은 전쟁과 살인 사건이 끊이지 않는 격동의 시대를 종식시키고 낙원으로 바꾸기 위해 왔습니다.

• 본좌의 길과 성자들의 길
  본좌(허경영)가 가는 길은 다음과 같습니다.
  강탄: 하늘에서 내려와 여자 몸에 들어가 탄생합니다.
  통일: 세계를 통일합니다.
  심판: 기득권 세력, 지도자들을 정신 교육시켜 심판합니다. 재산 몰수와 교육을 통해 무소유를 만듭니다.
  제도: 도를 가르칩니다.
  낙원: 낙원을 만듭니다.
  승천: 하늘로 올라갑니다.

• 석가모니의 길은 다음과 같습니다.
  강탄: 하천에서 태어납니다.
  항마: 설산에서 6년간 기도하며 수행합니다.
  득도: 보리수나무 아래에서 우유죽을 먹고 깨달음을 얻습니다. 사람이 늙고 병들고 죽는 것은 태어나기 때문이라는 원인을 깨닫습니다.
  전법: 진리의 말씀을 전합니다.
  열반: 마지막에 열반에 이릅니다.

• 예수의 길은 다음과 같습니다.
  강탄: 마리아의 몸에서 태어납니다.
  항마: 마귀와 싸웁니다.
  정법: 법을 직접 몸으로 실천하며 전도합니다. 배고픈 사람에게 빵을 주는 것처럼 선교합니다.
  부활: 사망 후 부활합니다.
  승천: 하늘로 승천합니다.

허경영의 코스는 세계 통일, 심판, 제도, 낙원이 포함되어 있어 다른 성자들과는 다릅니다. 다른 성자들은 지상 낙원을 건설할 능력을 가지고 오지 않았습니다. 허경영은 종교를 떠나 이러한 일을 하러 왔으며, 인류의 구심점이 되어야 합니다.

• 구심점의 중요성과 허경영의 역할
  우리나라는 대통령이 5년마다 바뀌어 구심점이 없습니다. 대통령은 취임 후 1년만 희망을 보이고, 그 후부터는 불안증에 시달립니다. 국민의 지지를 얻지 못하면 일이 제대로 진행되지 않습니다. 일본은 황제가 구심점 역할을 하므로 수상이 자주 바뀌어도 혼란이 적습니다. 지구 또한 구심점이 없어 유엔 사무총장이 있어도 전쟁이 끊이지 않습니다. 허경영이 나타나면 지구가 구심점을 얻게 되고, 전쟁은 가차 없이 심판받을 것입니다. 심판 후에는 도를 알려 모든 인류가 낙원으로 돌아갈 것입니다.

감기는 면역력을 키우는 하나님의 선물입니다. 감기약을 먹거나 주사를 맞아 열을 내리면 몸이 약해지고 약에 중독됩니다. 몸이 전쟁을 치르며 열이 40도까지 올라가야 몸이 순환되어 건강해집니다. 우울증이나 패혈증은 병도 아닌데 죽음에 이르는 경우가 많습니다. 이는 면역력이 약해졌기 때문입니다. 암은 많이 먹고 욕심이 많은 사람에게 생깁니다. 먹는 것을 조심해야 합니다.

• 인간 계급의 10단계와 허씨 가문의 역할
  인간의 계급은 주자의 8단계와 유사하게 10단계로 나눌 수 있습니다.
  격물(格物): 물질을 쌓는 자 (돈 버는 것에 관심)
  치지(致知): 지식을 쌓는 자 (대학교수, 목사, 승려)
  성의(誠意): 뜻을 세우는 자 (위인, 영웅)
  정심(正心): 마음을 닦는 자 (도인)
  수신(修身): 벼슬하는 자 (입신출세한 사람)
  제가(齊家): 가정을 다스리는 자 (장관급)
  치국(治國): 나라를 다스리는 자 (왕)
  평천하(平天下): 세계를 통일하는 자 (본좌)

대부분의 인간은 물질의 탐욕에 빠져 있습니다. 물질의 탐욕이 많으면 하늘이 그 물질을 가져가 가난한 자들이나 좋은 일에 쓰게 합니다. 재물을 남에게 베풀지 않으면 하늘이 재산을 빼앗아 갑니다. 재물에 대한 욕심의 종점은 결국 죽음이며, 영혼을 더럽히고 귀신이 될 확률이 높습니다.

장관은 남을 죽이고 살릴 수 있는 권한을 가지므로 성인의 경지에 있는 사람이 해야 합니다. 성인의 경지에 있지 않은 자가 장관을 하면 도둑질만 합니다. 나라의 예산을 어떻게 쓰느냐에 따라 국민의 삶이 달라지는데, 양심적인 장관은 찾아보기 어렵습니다. 왕은 노론, 소론 등 모든 것을 초월하여 백성을 보살펴야 합니다. 요순 시대의 요 임금과 순 임금은 진인이었기에 나라가 잘 돌아갔습니다. 지금은 범인들이 대통령과 장관을 하니 나라가 초토화되고 있습니다. 평천하는 허경영이 와서 세계를 통일해야만 가능합니다.

허씨 가문은 우리나라 역사에서 중요한 역할을 했습니다.
허균: 우리나라 최초의 한글 소설 ‘홍길동전’을 썼습니다. 양반과 상놈의 구분을 없애고 지상 낙원을 꿈꾸는 혁명적인 사상을 담았습니다.
허난설헌: 우리나라 최초의 여류 시인으로, 217편의 시를 남겼습니다. 그녀의 시는 아시아 전역에 감동을 주었습니다.
허백련: 우리나라 동양화를 집대성했습니다.
허준: 한의학을 집대성하여 ‘동의보감’을 저술했습니다.
허웅: 한글을 집대성하여 한글 사전을 만들었습니다.

이처럼 허씨들이 각 분야에서 최초의 업적을 남긴 것은, 우리나라를 세계 최초로 통일하는 자가 허씨라는 것을 암시합니다.

• 인간의 윤회와 진리를 만나는 길
  인간은 무한대의 시간 동안 계속 반복해서 태어납니다. 죽음은 영적으로 1초 만에 다른 생명으로 돌아오는 것에 불과합니다. 수많은 세계를 구경하다가 허경영을 만난 것은 엄청난 행운입니다.

인간으로 태어나기 어렵고, 사람으로 태어나기 어렵고, 남자로 태어나기 어렵습니다. 그리고 진리를 만나기 어렵습니다. 옛날에는 학교가 없어 성경이나 불경을 듣기 어려웠지만, 지금은 진리의 말을 직접 들을 수 있습니다. 남자로 태어나 진리를 만나고, 승려나 목사 같은 성직자가 되기 어렵습니다. 마지막으로 부처가 되기 어렵습니다.

인간은 언젠가 모두 부처로 돌아가야 합니다. 남자로 태어나 좋은 일을 많이 하면 진리를 가까이하고, 승려가 되었다가 부처가 될 수 있습니다. 스티브 잡스처럼 부자들이 히말라야에 가서 명상하며 진리를 배우려는 것은, 진리의 가치가 갈수록 높아지고 있기 때문입니다. 허경영은 명상과 진리 체험 센터를 만들어 사람들이 허경영의 이름을 부르고 사진을 보며 만병을 치유하고 진리를 깨닫게 할 것입니다. 부처가 된다는 것은 더 좋은 나라로 가는 것을 의미합니다. 지구도 좋은 곳이지만, 한반도에 태어난 것은 엄청난 복이며, 허경영을 만난 것은 하늘나라에서 하나님을 직접 알현하는 것과 같습니다

스크립트

이거는 양이고, 이거는 음인데, 양의 진리는 역사와 시대의 흐름에 따라 변화하지 않는 만물의 이치다. 이것이 양의 진리고, 이거는 역사와 시대의 흐름에 따라 위에 주름 같아요 변화하는 변화연을 하지 않는인데, 이거는 변화하는 만물의 이치다. 이렇게 돼 있어요. 그래서 이 음과 양으로 사물을 바라보면 세상을 잘못 볼 수 있다.

저 사람은 좋은 사람이고, 저 사람은 나쁜 사람이다. 이렇게 내가 선악을 구분하면 그 사람한테 플러스 마이너스가 오는 게 아니라 내 몸의 건강이 나빠져 버려. 그러니까 우리는 선악을 남한테 적용하는 사람마다 하늘에서는 벌을 줘요. 자기가 선하다고 생각하는 큰아들도 벌 받고, 자기가 방탕하다고 생각하는 죄인이라고 생각하는 애는 구원해지고.

이렇게 되기 때문에 자기가 선악을 자꾸지 동생은 나쁜 놈이다, 나는 선하다. 이 사람이 정상적인 사람이냐 이 말이에요. 내 동생이 저렇게 된 거는 우리 아버지만 책임이 있는 게 아니고, 저 동생의 책임만 있는 게 아니고 나도 책임 있다. 형으로서.

이게 정치인의 자세에요. 그렇지 않습니까? 근데 우리는 전부 국민 잘못이야. 이거 다 잡아넣어. 이래 가지고 그냥 돈 뭐 돈 떼먹고 뭐 뭐 있으면 다 잡는 거야.

법으로 다 해결하려고 하고. 그래서 훌륭한 사람은 남의 죄는 눈에 안 보여요. 자기 것만 선악을 구분해야 돼. 자기한테만 선악을 구분 적용시켜야 돼.

나는 이게 악한 사람이 아닌가. 나는 왜 선한 행동을 적게 할까. 내가 말이야, 하루에 한 달에 15,000원이면 아프리카에 굶어 죽은 애를 한 명을 구하는데, 내가 한 달에 한 15만 원이면 10명을 살릴 수 있다. 계속.

근데 나를 왜 그런 일을 행동으로 옮기지 않을까. 자기한테는 계속 그러면서 남한테. 너 아프리카에 돈 보내, 너 안 보내지? 너가 이러고 돌아다니면 되겠냐고요. 남에게는 선악을 구분하면 안 된다 이 소리야.

언제나 선악을 구분해야 돼. 자기에게는, 자기한테는 봐주면 안 돼. 추상 같아야 돼. 그래서 내가 여태까지 허술한 잔, 커피 한 잔, 단편 가치를 어려서부터 못 먹은 건 여러 국민들이나 우리 하늘에 얼굴을 들 수 없어.

만약에 내가 먹고 돌아다니면, 맑은 정신이 아닌 자가 무슨 국민을 구하겠어요? 그 전부 거짓말이야. 박 대통령이 우리나라를 구했다, 굉장히 훌륭해. 그러나 술을 먹고 담배를 핀 것만큼은 나는 아프다고 보거든. 그럼 뭔가 거기서 나쁜 것이 나온단 말이야.

그래서 완벽한 지도자들이 없었다, 이렇게 보는 거야. 국민들을 뭐 잘 살기는 해줬는데, 결국 파탄에 이르게 했다, 이렇게 볼 수는 있잖아. 도덕적인 모랄이, 도덕적인 회의가 왔다 이 말이야. 그 사람이 술, 담배를 했다.

우리는 그것보다도 술, 담배 안 하는 걸 국민한테 교육을 제대로 시켰어야 되는데, 그게 안 됐다. 그런 게 있지. 그래서 양과 음은 실제 인간에게 적용하면 누가 피해를 본다? 자기 몸에 병이 온다. 그러니까 큰아들은 나는 선하다.

탕자의 비유에서 큰아들은 나는 선하다. 선한 것을 가지고 하나님한테 대들어. 자기 아버지한테, “아버지, 동생 저놈은 죽일 놈이에요. 저놈한테 지금 대지를 잡아줘요.

나한테는 답도 안 잡아주고.” 그러면 내 동생 저놈은 악이요, 악해요. 아버지, 그냥 아버지는 동생이 악한 것도 눈 뜨고 볼 줄 몰라요. 아버지가 뭐 병신이에요? 이러는 거야. 그럼 아버지는 도대체가, 그러면 아버지는 기준이 뭡니까? 나는 아버지 여태까지 모셨는데, 동생은 재산 빼 가지고 도망가 가지고 돌아다니다가 실컷 쓰다가.

망해가지고 아버지한테 잘못했다고 그래 찾아오면 아버지는 다 받아주고 내 어찌 효자는 그러면 뭐 어쩌자는 겁니까 이렇게 나가니까 선한 자가 부모에게 뭐하여 저항하는 사람이 되고 악한 자는 부모에게 결국은 순종하게 되는 거예요. 그러니까 이 탕자는 이걸 자기 자신한테만 적용해야 되는 거야. 내 동생이 탕자가 된 건 나도 책임 있어. 우리 아버지도 먹고 사느라고 바빠서 동생 제대로 못 가리켰어.

우리 집에 가난해서 저놈을 제대로 못 가리켜서 나는 율법을 다 지켜서 하나님 지키는 대로 해서 이거는 안 통한다. 그러면 내가 여러분 가르칠 필요 없어요. 가만히 있으면 돼. 나 혼자만 착하면 되지 뭐.

. 자기가 자기가 선한 게 중요한 게 아니야. 자기는 언제나 악한 쪽을 선과 악의 이 재울 때를 자기한테 갖다 대야 돼. 음양의 저울 때는 자기한테만 진리의 저울 때는 자기한테만 되고 남한테는 관대해야 돼. 그래서 모든 사람이 선하게 그 달리는 건 내 책입니다.

모든 사람이 선하게 저렇게 끝날려 다니는 거죠. 막 직장이 없어도 돌아다니면서 내 책입니다. 우리 박 회장님이 사업에서 거기서 모여서 그 사람들 다 직장 말해 줄 수도 있어. 말하자면 그러니까 못한 탓이야.

. 모든 기업이 될지 이 다 각자 자기 책임으로 돌리면 되는데 그거를 자기 나무 잘못이 없다 그럼 나는 편안하게 뭐 진리를 아니까 편안하게 밥 먹고 있으면 나는 위에서 보낸 사명을 다 했느냐. 어림도 없는 말씀. 그래서 가르쳐 줘야 돼. 그래서 이제는 복잡하게 종교 행위나 신앙 행위가 신앙이 이제 굳이 그렇게 필요 없다.

그냥 허경영 부르면 된다. 허경영 사진 쳐다보면 됩니다. 가지고 있으면 된다. 간단한 시대로 돌아가 버려.

모든 진리가 자기에게만 음양의 진리를 갖다 대고, 자기에게만 선하게 진리를 갖다 대지, 남한테 이제 자기가 지식을 배워 가지고 자기를 바꾸는 것은 어려워. 이제 시기가 급하게 돌아가니까, 그러니까 간단하게 바꿔 버릴 수 있냐? 허경영 하면 다 해결되고 다 풀어져 버려. 아픈 사람도 부러지고, 막히는 사람도 풀어주고 다 풀려요. 그런데 왜 연단이 오느냐? 그거는 연단이 필요해서 오는 거고. 그 사람에게는 불러도 고통이 올 때는 와.

왜냐하면 연단도 필요한 사람이 있잖아. 그러니까 어린애가 황성환 박사, 이번에 돌아갔죠? 그 황성환 박사가 왜 돌아갔냐면은, 우리 선도사 안 왔는가? 오늘 김고문하고 손도서 못 왔네. 황성한, 우리 몸에는 4개의 고속도로가 있어요. 네 개의 고속도로가 방에, 우리 인체 네 개의 고속도로.

내가 하나님 힌트 줄게요. 정의 특징이 뭐지? 내 얼굴에 다 비싸여 있나 봐. 내잖아. 특징이 뭐지? 박 회장이 아까 써놨어.

눈에 안 보여. 그게 특징이지. 정의는 뭐야? 항상 다른 사람이 없어요. 다른 사람 없어.

그러니까 사람이 많이 따르면 나중에는 정의가 살아가기 시작해. 그러니까 항상 진리는 사람의 눈에 안 보이니까 사람들이야 무시해 버려. 없는 걸로 생각해. 정의는 항상 따르는 사람이 없어.

왜 올바른 길로 사람들이 안 가려고 자꾸 하는 심리가 있다고 하니까 다른 사람이 없는 거야. 사실은 이 정의가 이기는 건데, 그럼 마지막 가사를 이겨요. 그러니까 이 진리는 사람이 눈에 안 보이니까 모든 사람이 속고, 정의는 모든 사람이 다른 자가 없으니까. 예를 들어서 예수나 이런 사람들이 꼭 따르는 자는 별로 없어.

그러니까 이제 오히려 로마 쪽에 사람이 많이 붙어 있을지, 왕들 뭐. 이런 사람이 이제 많이 따르지. 근데 정의를 주장하면은 처음에는 이제 고독하다. 그래서 이게 인간이 지렁이를 주장하는 자와 정의를 주장하는 것이 어떤 문제가 있냐면은, 인간이 맨 밑에가 인간의 10단계, 이게 인간이 10번째 단계야.

속인, 속인, 그러니까 일반 사람 아니요. 그러면 여기서 정의를 하는 자와 진리를 하는 자가 좀 순서가 달라요. 아홉 번째는 뭐냐? 범인이지. 그러면 범인이면 8번째는 위냐? 일곱 번째가 뭐예요? 도인, 도인, 도윤아녀.

그러면 여섯 번째가 그러면 이 처리를 다른 말로 뭐라 하냐면 이거라 그래. 이거, 지인이라고 그래. 지인. 즉 이 말이 무슨 말 하면은, 이 정의는 이 진리를 말해요.

철인을 말한단 말이야. 이게 다른 말로 하면 철인인데. 왜 그러냐? 정자 봐요. 이게 거칠 진짜잖아.

이게 하늘이잖아. 이게 하늘에 다 있단 말이야. 자기 생각이 하늘에 다 있어. 하늘의 뜻에 다 있다 이 소리거든.

근데 진짜 봐요. 진짜 이게 이렇게 돼 있잖아. 이게 여기, 여기, 여기 걸친다 이 말이에요. 나무가 자라 가지고 여기 하늘에 닿았죠.

더 이상 올라갈 수 없잖아. 그래서 이걸 거칠어라고 그래. 이거는 바를 정자. 그러니까 우리가 무엇을 할 때 무가 정의와 연관이 있어요.

잘 봐요. 이렇게 돼 있어 안 돼 있어요? 무사, 무사. 칼제비 뭐 이런 사람을. 그러면 이 문자가 여기가 바를 정자가 있지.

그러니까 이 무사는 정의를 위해서 칼을 쓰는 사람이야. 그러면 그 무사가 바르다고 하는 것보다 더 위에가 진리야. 모사는 일본을 통일한다고 칼을 일본 통일해서. 그건 다른 거야.

일본으로서는. 근데 그 위에 일본과 한국의 왕을 아우르는 도인이 있을 수 없어요. 일본. 통일했지만 인류의 정신을 통일 못했잖아.

그게 지인 외에 다섯 번째가 진인이 있어. 이게 진인이 여기 있잖아. 그런데 이게 진리야. 진리가 정의보다 더 높아.

그래서 진리가 다, 진리는 정의를 초월해 있어. 정의를 초월해 있다. 잘 봐요. 빵 하나 훔쳐 먹다가 죽은 사람이 사형받은 사람이 누구죠? 장발장이 있죠.

프랑스에. 그 사람이 배가 고파서 빵을 훔쳐 먹었어. 프랑스 혁명기, 프랑스 왕이 처형을 당하고 단두대에서 죽고 나서 프랑스가 굉장히 가난해서 문제가 심각했거든. 그때 장발장이라는 청년이 빵을 훔쳐 먹었다고.

배가 고파서. 그럼 그게 정의야. 정의로 볼 때 잘한 거야, 못한 거야? 정의로 볼 때는 그게 옳은 거야, 틀린 거야? 가서 내가 지금 배가 고파 죽게 생겼습니다. 내가 일도 할 능력도 없고 좀 주세요.

그러면 그게 정의야. 솔직히 이래. 조카 나왔어. 좋게 나왔는데 이거 공부 지금 한참 하고 있는데 쫓겨나서 이제 등록금 못 내 가지고 그때 그때 등록을 내야 되니까 지나가는 자가용 집사에서 어떤 아주머니가 내려 붙들고 늘어졌지.

내가 그냥 그러니까 그게 사람이 아, 내가 이래서 수업 받다가 쫓겨 나왔는데 내가 학비가 요만큼 필요하니 요걸 좀 도와주라 주세요. 그러니까 아주머니가 딱 쳐다보더니 돈을 딱 주더라고. 그래서 가지고 쫓아가서 공부해서 그거 뭐 원망이나 하고 이 나가고 다니면서 선생님 욕이나 하고 돌아다니니까 아주 간단하게 해결해 버려.

지나갈 때 뭐 좀 있어 보이는 사람들은. 그게 정의란 말이야. 없는 사람이 학생이 없는데 어떻게 그걸 정의라고 겠다 이러면 되겠어요. 공부를 위해서 아무리 대명군이 있어도 정의는 따르는 자는 없어.

거의 다 정의를 벗어난 행동을 해버리겠지. 솔직하게, 막 창피해서 “물 좀 주세요” 이런 사람 별로 없어요. 그래서 나는 밥을 한 천 집은 얻어먹었을 거야. 고등학교 때 많이 얻어먹어서 좀 얻어먹고, 그러다 이제 나중에 이병철 회장 아들한테 가서 이제 밥 안 얻어먹지 말고.

그 전에는 많이 얻어먹었지. 그리고 진인 세 번째가 뭐 있어? 지난주에 그렇게 했어요. 본존이 있어. 본존.

배터리 먹었지. 본존. 진인 위에 본존이 있어. 본존이 뭐냐면 석가모니 본존불이라 그래.

석가모니나 이렇게 불상으로 만들어 놓은 거. 그것이 이제 본존이라고 그래. 두 번째 이제 이게 인자가 있어. 인자.

이게 이제 인자라는 건 예수님이 자기를 인자라고 그래. 인자가 어디까지? 근데 이 인자는 어진 사람이라는 뜻인데, 하나님의 아들이라는 소리야. 인자. 그 다음에 첫 번째가 본 자야.

사람들이 나보고 본좌라 부르죠. 그걸 본좌는 뭐냐? 본좌는 잘 봐요. 이게 이게 선이고, 이게 악이야. 여러분들은 여기 아니면 여기에 있어요.

항상. 그러면 남도 요렇게 봐. 그런데 본좌는 그러면 그 서로 교차하는 광하면 의리는 뭐예요? 그럼 이름이 뭐예요? 종로에서 나오는 길, 또 청와대에서 내려오는 길, 가운데 걸어서 되는 데는 뭐야?

종로도 아니고, 광화문 길도 아니야. 태평로도 아니야. 종태라고 그러나? 이게 무슨 말이냐면 여자아이가 본 자야. 신은 이리 로드나 들어.

요런 대로 드나들지도 않아요. 여기를 블랙홀이라고 그래. 이게 금따 소리야. 블랙홀.

hall. 그러면 이 블랙홀이 신이 드나드는 구멍이야. 우주를 왜 여러분이 왔다 갔다 하려면 이런 데다. 선거 악에 치우치는 자는 절대 신과 하나가 될 수가 없어.

이 블랙홀의. 자기를 맞추기만 하면 언제든지 내 소원을 신한테 연결이 되고, 신의 마음을 내가 읽을 수가 있어. 블랙홀에다 자기를 넣어야 되는 거야. 그러니까 그러려면 자기를 부단히 선과 악이라는 줄로 단련을 시켜서 여기에요, 주변에 가까이 가져와야지.

언제는 선하게 중간에 자기가서는 거지. 그러면은 내가 어디 가서 저 5천명이 있다, 저 운동장에 모여. 그럴 때 한 사람이 기준 그러지. 그 기준이 이거예요.

그 사람이 추천이 내 기준이 있어야만 줄을 서서 뭐 맞출 거 아냐. 그게 안 나타나면 한 명이라도 누군가 기준을 주장해야 되는 거예요. 그러니까 이 우리 사회는 기준이 없다. 기준이 없다. 대통령이 100명이 있어도 기준이 없어.

. 기준이 없는데 뭐 뭐 나라를 어디서 교회 목사님 말을 들어야 할지, 대통령 말을 들어야 될지, 너 야당 말을들은 대신 뭐 남편 말을 들어야 될지, 뭐 누구 말에 기준이 있어? 아무 기준이 없어. 이걸 뭐라 하니 구심점이 없다 그래. 구심점. 의심점이 없다. 그래서 박 대통령이 갑자기 돌아가고 나니까 우리나라에 구심점이 확 없어져 버렸지.

그래요? 국민들이 갑자기 어떻게 되는 거야, 이런 마음이 드는 거야. 왜 구심점이 갑자기 사라져 버리니까. 그런데 지금은 진짜 인류의 기준 하는 사람, 구심점이 흑인 얘기가 이제 와 있다 이 말이야.

내가 구심점을 이제 여기 와 있는 거야. 이게 공심점이야. 그럼 여러분들은 이 고심점을 예사로 보시면. 그래서 이 숫자가 이렇게까지 계급이 높은 거예요. 본좌가 본좌라는 자리는 네티즌들이 만들어졌지만 인터넷 용어로 하나님의 자리, 하나님의 화신, 하나님의 부처님의 화신, 그 자가 와 있는지 알고 인자 그 자의 아들 이거는.

뭐예요, 하나님과 일촌이지. 하나님의 아들이 다니니까 일촌이지. 허경영은 하나님의 화신이다. 일촌이 아니야.

그냥 본체가 와 있는 거예요. 움직이는 거예요. 그래서 내가 여기서 병을 고치겠다, 탁 고치고 에너지를 넣어주겠다, 탁 들어가는 거예요. 다른 사람 사진 가지고 아무리 해봐야 힘이 안 나와.

근데 80억은 할머니가 내 사진 보면 몸이 쇠져 버려. 에너지가 오잖아. 특별한 증거를 가지고 있다. 인자도 그런 증거를 가지고 있다.

본전도 그런 증거를 가지고 있어요. 요새 부르는 빨간 글씨를 내가 써놨잖아이 자들은 하나님과 일천 관계에 있는 사람들이겠죠. 그럼 일천 하고 영천, 무천하고 다르지. 허경영은 이분들이 왔을 때는 인간들이 말을 잘 들었어요.

순수하고. 법 없이도 살아. 그때야. 그때 뭐 말세 어떻고 이런 말을 하는 거는 하는 소리고.

지금이야말로 진짜 무서운 시대라이 말이야. 이 인터넷에다가 모르는 정보가 없어요. 모든 우주 만물까지 꿰뚫고 있어요. 이 자들을 바꿀 수 있는 자.

그 보통 사람이 와서 안 되겠어요? 이런 인자들이 와 가지고는 게임이 안 돼. 그냥 배신당하고 그렇게 해도 되는데 지금 그랬다가 어떻게 되겠어. 지금은 어떠한 자에게도 속고 안 넘어가지 않고. 그럼 수도 없고 이제는 그 세상 사람을 그분이 돌아간 이미 2차 대전이 일어나고 이런 세계가 얼마나 많은지.

유럽에 전쟁이 났어. 그러는 것을 내다본 것이 아니다 이 말이야. 뭐가 와서 그 이후에 평화가 온 게 아니란 말이야.

그 위에 격동에 살인 사건이 계속 이어졌어. 근데 지금 이제는 그런 거를 종식시키기로 왔다. 이제는 그런 아예 없어져. 여기가 올 때는 그런 것은 낙원으로 바뀌어.

안 바뀌어요? 그럼 자, 그럼 뭐가 달라지냐 하면은 출생 자체가, 출생 자체가 하찮고 탁하고 그런 하나는 하늘에서 내려와서 여자 몸에 들어가 가지고 뭐예요? 강탄 나오죠, 탄생하죠. 강탄 다음에 뭐요? 나는 바로 세계를 통일해. 통일해. 그 다음에 나는 또 뭐를 하냐면 세상 사람에게 통일을, 세계를 통일한 다음에 뭘 해요? 심판하죠.

그 다음에 심판 다음에 뭘 해? 제도하죠. 제도한 다음에 뭐 해? 낙원이 만들어지지. 그 다음에 뭐요? 하늘에 올라간다 이 말이야. 이거는 본좌가 가는 길이야.

이 본좌가 가는 길은 딱 요거야. 그래서 내가 이제 나중에 대통령이 되면은 하늘에서 내려와서 여자 몸에 들어가서 강탄 나와 가지고 세상을 통일하고, 그 다음에 기득권 세력들, 지도자들, 전 세계 대통령이나 전 세계 국회의원들 전부 잡아서 정신 교육시켜서 제도를 해, 가르쳐. 그 다음에 그러니까 책임을 지도자들한테 물어. 그 심판이면 다른 심판이 아니야.

우리나라의 국회의원, 우리나라의 장관, 역대 뭉게구장관 전부 다 소환이야. 전부 소환이야. 너희 애들이 전부 입에서 욕 나오게 왜 교육을 이따위로 시켰어? 너희는 거기에 대해 책임을 져. 그래서 전부 재산 몰수에다가 전부 교육에다가 완전히 거지를 만들어서 무소유를 만들어 줘요.

그러니까 이게 심판이야. 아주 희한하게 심판을 해. 내가 할 때는 그게 아주 체계적이고 국민, 국민이 열광적인 진실이에요. 그다음에 제도, 도를 가르쳐 가지고 그 다음에 낙원을 만들어 주고, 그다음에 올라가 버린다 이 말이야.

그러면 내가 일이 이제 끝나는 거예요. 근데 예수는 어떻게 해서 하천 같은 거죠? 탈퇴 마리아 몸에서 태어났잖아. 뭐요? 강탄 나왔죠. 그다음에 뭐지? 그 다음에 예수가 한 게 뭐예요? 남도 같죠.

항마. 마귀와 딜이 싸운다. 그지? 마귀와 싸워. 항마.

그 다음 뭐야? 항마한 다음에 예수가 득도를 해요. 그 다음에, 그다음에 예수는 전법을 하는데 진리의 말씀을 전해. 인간들은 항마, 득도, 전법. 그 다음에 열반이 아니야.

이거는 지금 이거는 석가모니, 내가 이야기하다. 항마, 득도. 이거는 석가모니 이야기야. 석가모니 먼저 쓰자고.

그러면 자, 그러면 여기서 이거는 본존, 본존, 본전을 내가 적는 거야. 그러면 하천에서 착해서 감탄해 가지고. 항마는 뭐야? 산에 가서 설산에 가서 6년간 기도를 한다면 내려와. 나는 수행 더 이상 안 해.

이거는 미친 짓이야. 밥을 먹으면서 내 부모님이 준 신체를 이렇게 확대하는 게 도대체 일이 아니야. 필요 없어. 그리고 내려와.

그렇죠? 그러니까 항마, 항마하다가 내려와서 다시 득도를 해. 벌써 나무 밑에 앉아 가지고 가만히. 여자가 끌어주는 그 우유죽 한 그릇 먹고 정신을 차리고 보니까 야, 내가 미친 짓을 했구나. 6년간.

그러니까 같이 수행하던 자가 석가모니, 이제는 변절자요. 저걸 6년 하든지 손 떼는구먼. 우리는 죽을 때까지 히말라야 해서 이 신체 고향을 할 텐데. 그래서 그러면 이제 그 깨달은 게 신체의 고행하는 건 아무 소용없다.

이론을 깨달아야지. 아주 이래 가지고 석가모니가 득도를 해요. 뭘 깨달았지? 석가모니 깨달은 모르겠어요. 할 정도로 깨달았는데 제일 먼저 깨달은 거 저 교수님, 석가모니가 제일 먼저 깨달은 게 뭘 깨달았어? 김광민, 모든 친구들.

석가모니 깨달은 게 제일 먼저 이분이 설산에서 너 사람이 먹는 거, 병변한 거, 죽는 거. 요걸 깨달은 거야. 사람이 왜 늙고 병들고 죽는가? 그거를 산에 가서 6년간 연구했는데 답이 안 나오는데 보리수 나무 밑에서 여자가 주는 우유를 먹고 가만히. 있으니까 그게 떠오르는 거야.

사람이 늙고 병들고 죽는 것은 태어나기 때문이구나. 이름이 원인이라를 깨달아. 나도 올리고 마음도 안 먹는데 내가 저절로 태어나 있고.

내 의식대로 한 것도 아니야. 이거는 내가 나도 모르게 태어나 있는데 저절로 노병사가. 이름이 범인이다. 왜 내가 이 세상에 왔는가? 이게 범인이야.

그래서 모든 늙고 병들고 죽는 책임은 책이구나. 지상에 왔다. 이 세상에 우리 몸이 이렇게 올 때는 여러분들 수명이 무한대요. 이 성경에 기독교에서는 창조론을 주장하는데, 창조론은 애당초부터 창조론이 있는 거라고 보면 되고.

원래 여러분들은 수명이 무한대요. 여러분들은 무한대의 시간이 우주가 있을 때부터 있던 분들이야. 계속 반복해서 태어나는 거예요. 전하기를 다 안 가본 데 없고 돌아다니면서 태어나는 거예요.

여기서 또 우리가 만난 거야. 그런데 여러분들은 아직도 헤매고 있다 아닙니까? 그러니까 무슨 말이냐면 이 노병사를 계속 하는 범인이 자꾸 우리가 영원히 살기 때문에 영원히 있을라니까 죽으면 또 죽으면 가만한 나무를 생각하면서 보고 있으니까 보리수다. 나무 이파리가 겨울이 되니까 떨어지거든. 또 저는 또 봄 되니까 싹이 또 나오거든.

그러니까 인간이 저렇게 순환하는 것이구나. 제가 너무 잎사귀가 저렇게 속아서 뜯어먹는 것은 저렇게 쥐어뜯기는 거는지가 나왔기 때문에 저렇게 되는 것이구나. 이걸 석가모니가 보너스를 보면서 깨달았어. 야, 이것이 순환하는 거구나.

그래서 우리는 매일 죽는 연습을 판매 밤마다 하는구나. 그것도 그 다음날 눈 떠 보니까 살아있고. 또 아침에 일어났기 때문에 빚쟁이가 쫓아오는 거지. 아침에 누가 안 오는 거야.

그러니까 이게 눈을 뜬 게 원인이란 말이야. 인간으로 태어난 게 그렇게 원인이야. 그걸 묻는데, 뭐라고요? 뭐, 그 다음에 이제 이걸 깨달은 다음에 할 정도 육바라밀, 삼법인 이렇게 나오는 거야.

그래서 여기서 전법은 석가모니한테는 이걸 쓰면 안 돼요. 예수한테는 이 전자를 써야 돼요. 이거는 전도할 전자야, 옮을 전자. 전도를 할 때 남한테 이렇게 옮도록 해라.

이거는 가만히 앉아 있으면 같이 대화를 하고 밥을 먹고 하면은 그 사람 품행에 따라서 이 사람이 그 사람을 좋게 봐 버려요. 옮아간다, 전염된다 할 때 이 전자를 써요. 이거는 법을 그냥 전한다, 법을 전한다. 근데 예수는 이 밑에 예수는 이 전자를 씁니다.

기독교에서 전도한다 할 때. 전법. 예수는 법을 직접. 예수의 그 이거는 이거는 불교는 진리를 그대로 말로 하는 것이고, 이거는 진리를 몸으로 해주는 거야. 그러니까 선교와 비슷해.

가서 배고픈 사람한테 빵 주는 거야. 광주다 보면 저 사람이 교회 다니는 사람이잖아. 그리고 그냥 교회를 좋게 보는 거지. 그래서 이거는 그런 전차, 전염된다 할 때 우리가 부모님을 닮는 것처럼 선한 자를 닮아간다 그런 뜻이 있어요.

그래서 예수는 정법을 해. 그다음에 석가모니는 마지막에 열반. 전법. 마지막에 석가모니는 열반.

이게 석가모니 10단계야. 하천탁대광탄 통일. 요거는 내 10단계고. 여기는 하천 탁태광탄 항마.

뜻도 여기서 그것도 빠졌어. 이거는 석가모니 거고. 정법. 열반.

요거는 이제 예수꾼은 예수를 조금 달라. 예수도 하천 하늘에서 내려왔고, 학회 인간의 몸에 들어갔고, 탁해 강탄했고 똑같고. 그 다음에 예수는 강탄 다음에 예수도 항마와 싸워요. 마귀한테.

예수가 없네요. 필요가. 없는 거야. 석가는 인간이니까 자기 스스로 돌을 얻었고, 이래서는 올 때 가지고 온 분이에요.

허경영이가 여기 와서 덕도 했나? 없어. 여기 덕도 있나? 그냥 어릴 때부터 입만 열면 그게 그냥 하나님의 말이야. 모든 게 진리고. 어떤 또 가정이 예수나 나는 없어요.

근데 성과는 인간이기 때문에 이분이 하늘에서 온 게 아니고, 이분은 도솔천에서 왔으니까 자기들 말대로라면 도솔천은 인간이 여기 이 하늘에 하나님이 계신 곳하고는 그 밑에 세계니까. 그러면은 예수는 바로 항마담의 정법을 정법을 해. 정법하고 뭐가 안 보여? 부활. 그 다음에 예수가 마지막 뭐가 있어요? 부활.

부활 다음에 승천하죠. 그러니까 예수는 석가모니를 좀 다른 점이 이 항마담, 항마니 있는데 득도가 없고 사망해 가지고 부활하는 거, 성전하는 거 이런 코스야. 그래서 내 코스는 아주 유일하게 통일 세계 통일과 심판과 제도 낙원이 들어 있다는 거야. 다른 성자들하고 비교한데 본다는 이 낙원을 만들어 줄 자기가 있어서 이분들은 없어요.

나무를 만들어 줄 가지고 오질 않았어. 그냥 심 앞으로 이러고 가야 돼. 예수, 예수도 심한 부리고 가지. 예수가 지상 낙원을 건설하고 와라 이거 없어요.

. 그거는 심판자가 왔을 때 이제 일어나는 일이야. 그래서 어떤 종교적인 건 내가 일체 이야기 안 하는데 종교를 떠나서 실제 이런 일을 하러 왔다. 허경영이가 그럼 이자가 뭐냐? 인류의 고심점이 돼야 돼. 이 구심점이 구심점이 굉장히 중요한 거야.

국세청이 그래서 지금 우리나라가 대통령이 5년마다 아버지 바뀌니까 이명박 정권이 대통령이 대통령 같은 모습을 보일 때는 딱 1년이야. 희망하라서 1년. 그 2년부터는 대통령이 불안증에 시달려. 불면증에 왜냐하면 1년 동안에 자기의 성과를 국민들이 인정해 줘야 2년 때부터 일이 작작 진행이 되는데, 1년 동안 처음에 막 데모나 일어나고 난리 굿을 해버렸어.

이명박 대통령 초판에 소고기 파동이 생겨 가지고 그러니까 국민이 잘한다 잘한다 좀 힘이 생길 텐데. 그래서 우리 대통령 선거는 구실점이 없어. 근데 일본은 어디예요? 황제 왕이 딱 있어.

수상이 한 달에 1년에 한 번씩 바뀌어도 국민들의 구심점이 누구예요? 우리도 친구가 마찬가지야. 이 지구도 구심점이 있어 없어? 유엔 사무총장이 있으나 마나야. 저 와서는 전쟁하고 팔레스타인이 이스라엘은 날리고 시야. 세상에 배웠다는 사람들이 맨날 이해는 이 카레를 칼 이런 식이야.

딱 나타나는 지구가 구심점이 생겨. 이제 전쟁하면 가차 없어. 그렇겠죠. 뭐예요? 심판.

그럼 이스라엘 총리 이리와. 팔레스타인 대통령이에요. 조용, 조용. 질서를 얼마나 무서워.

이런 심판을 하면서 세계에 남을 죽이지 말고 네가 대신 죽어. 그럼 음색을 이런 시대가 심판이다. 그 다음에 지혜도 도를 알려. 그 다음에 모든 인류가 낙원으로 돌이 돼.

만약에 여러분들은 아니, 휴가도 가야지. 뭐 여기서 오늘 가르치는 지난 거니까 내가 이렇게 하는 거고. 오늘 그랬습니까? 얼마든지 대중 텔레비가 있으면 거기에 드라마 하나 안 하고 인간의 몸에 건강에 대해서 여러 요런 매력을 키워라. 감기는 자주 걸려라.

이런 거 강의 한 번만 제대로 해서 알려주면 사람들이 감기약 절대 목숨을 감기가 봤을 때는 하나님이 지금 선물이니까 그 감기를 면역으로 이겨라. 그냥 끝까지 막 콧물 흘리고 끝까지 어떻게 돼요? 몸이 전쟁을 치르니까 몸에 열이 있던 데가 열이 40도 올라가니까 몸이 순환이 돼서 확 돌아가 버려. 그래야 되는데, 감기 걸린 나한테 주사를 팍 놔버리고 열을 다시 내려버리고 이러면 그냥 그 애가 감기도 못 걸리고 계속 약만 중독되는 거야. 병명이 병하고 약간 좀 다르지.

이거는 바를 정자야. 이거는 병이란 소리야. 이거는 이렇게 되면 이게 항상 병에는 이게 붙어요. 병에는 암이라 할 때 예를 들어서 이렇게 암이 뭐예요? 암자가 예를 들어서 뭐 이렇게 나오면 이 주둥아리가 이렇게 많이 늘어난다.

산처럼 늘어난다. 이거 아니야. 이게 아미듯이 이게 병이라는 글자와 정정은 병보다 약한 거야. 병보다 약한 거에 걸려서 죽었다면 우울증.

이 우울증, 패혈증 이런 거는 병도 아니야. 사실은 병도 아닌 게 그래 가지고 죽어버린 거야. 그러니까 어떻게 돼? 의사들이 무방비 상태였다 이 말이지. 나하고 같이 출연해서 황금알에 그죠.

그러니까 이 양반이 억울한 사람이야. 너무 사람이 그 강의를 재밌게 재밌게 하고 사람들이 웃음도 많이 주고 또 효도 강의를 많이 해. 자기 아버지가 항상 집에 오면 시골에서 흙밭에서 일하고 하던 제일 가난한 집에서 그때 그러니까 제가 아버지가 집에 오면 꼭 손을 씻고 자기를 안아 준대. 자기를 안으려고 손을 씻고 아이고 숙아, 나 이래 봐라 그러고 꼭 안고 머리를 쓰다듬어 주고 너는 앞으로 꼭 공부해야 된다네.

소금을 팔아서 니 공부할 수 있게 해줄게. 꼭 그런데 그 말이 뒤에 뱅. 언제나 아버지. 그런데 내가 속옷을 팔아서라도 네 공부할 책을 사 줄 거야.

그러니까 너는 죽어라 공부만 열심히 해. 그러니까 항상 아버지가 자기를 안아주고 그렇게 해주니까 그게 시골 사람이 그런 사람이 별로 없거든. 그러니까 유난히 자기 아버지에 대한 효도가 많은 사람이야. 그러니까 이 사람이 자기 아버지, 어머니에 대해서 애착이 많아.

그래서 그런 사람인데, 아버지가 너무 귀하게 키우면 아버지가 하나 못 느낀 게 있어요. 그런 자식이니까 아버지가 금지옥엽 했을 거 아니야. 그게 함수가 면역이 약한 거예요. 그러니까 매질도 하고, 그냥 독종을 만들고, 그냥 꾸짖는 거 다 하고 말이야.

막 이렇게 독하게 하고, 막 추운데 나가서 1시간 서 있다 와. 이렇게 해서 추운데도 내놓고 달달 떨고, 감기 걸리고 이래야 되는데, 이걸로 그냥 맨날 우쭈쭈 하니까 어떻게 돼? 독자가 꼭 일치해 죽는 거와 같은 현상이 와 버립니다. 패혈증 병이 아니다. 아무리 왜 생겨? 박 회장님, 암은 왜 생겨? 많이 먹어서 입이 세계다.

입이 산처럼 많다. 많이 먹는 사람, 욕심이 마음속으로 많은 사람, 이런 사람은 전부 암하고 인연이 있다. 주둥아리가 이렇게 많은 것도 좋은데, 산처럼 많아요. 먹는 데서 화근이 온다.

암이 온다. 그게 먹는 걸 조심하라. 그러면 돼 있고. 오늘은 이제 그래서 질문을 하고.

그래서 여기가 여기까지, 여기까지는 선하게 마이크 달려요. 근데 여기부터는 선악이 아무 쓸데가 없어요. 그래야 그래요? 선악이 이제 초월되는 경제야. 여기까지는 위인까지는.

이 외 위인이 되냐면 일본이 막 쳐들어오거든요. 그러니까 막 깡패들이 막 모여서 일본 놈들 치고 의병으로 우리 물리치자. 이러면 의병을 일으켜 가지고 일본 놈을 무찔러. 그걸 뭐 어디에 위인이 돼?

위대한 사람이 되는 거지. 이 위대한 사람까지는 선하게 이끌려. 선하게 좌우를 받아요. 그런데 그 위에 있는 도인들은 약간 거기에 좀 벗어나는 거지.

그 다음에 지인이나 성인이나 지인이나 본전이나 인자나. 본자는 그런 거 하고 전혀 해당이 없어요. 선하다, 악하다 이런 거는 초등학생들 이야기야. 모든 사람은 훌륭하다, 모든 사람은 부처다, 모든 사람은 무한대의 생명을 가진 우주의 생명체다.

그러니까 모든 사람은 사랑의 화신이야. 그래서 내가 사랑을 보내면 답이 와. 근데 내가 욕을 보내면 나한테 칼이 날라와. 그러니까 모든 사람은 나의 뭐예요? 모든 사람은 나의 내가 여러분이 없다면 하늘에 사명을 할 수가 없어.

. 또 어떤 사람이 돈을 좀 가지고 좋은 일을 하려고 왔는데 인간이 하나도 없어져 버렸어. 그럼 복지일 수 있나 없나? 없어. 자기 손자를 낳았는데 약해 보여. 그러면 어머니가 뭐 해야 돼? 할머니가 돈 싸들고 다니면서 파고다방 가서 바꾸는 사람 밥 사주고, 멀쩡한 노인네들한테 가서 재밌는 이야기 해주고 뭐 이렇게 자꾸 돈을 뿌려야 돼.

고아원에 가서 막 옷도 사주고 이걸지 손자 앞으로 그 건강해지는 거야. 이렇게 미래를 내다보고 복받 모든 인간이 있음으로 복을 질 수 있어 없어? 근데 그걸 자기의 화밭으로 만들어 버리면 그런 병신이 어디 있어? 이게 재앙에 밭으로 만드는 사람도 있어. 모든 사람에게 내가 잘해주면 복인데 올 텐데 여기다 내가 막 원수를 맺는 밭으로 만들어 버려. 그럼 이 사람들이 나 경쟁자야.

이런 사람은 그 후손이 어떻게 돼요? 없어진다 이 말이야. 이러니 남한테는 선과 악의 잣대를 될 수가 없는 거야. 생존을 위해서 부득이 법률적인 걸 따져야 될 때가 있지만, 보편적인 모든 사람은 선하다. 전혀 악하게 생각하지 말라는 거지.

왜 내 복밭을 갖다가 내 불밭으로 만들어 놓고 사는 사람도 있다 그거를 우리가 명심해야 된다는 거죠. 다만 맞는 답이야. 자비가 누구냐면 홍길동전의 허균이 아버지야. 이 아들이 그 균이라고 그죠? 이 사람이 큰 배설을 하고 있다가 사색당파에 휘말려 가지고 저 강릉에 집인데 낙향해서 아들이 허균이야.

이게 셋째 아들이야. 근데 이 허균이가 천재야. 물론 이 사람도 천재지. 과거 시험 붙은 사람이고 이 사람도 천재야.

근데 이 사람이 뭘 했냐면 그 당시가 임금 된대, 쌍놈과 양반을 없애야 된다는 거야. 이 사람이 생각해 봐. 이게 엄청나게 양반집 아들이란 말이야. 아우러 강릉에서 최고 큰 기와집에 사는 양반 집에 아들이.

아이, 양반 상놈 서자니 뭐 적자니 이거 없애야 된다. 이거를 주장하다가 그게 가만히 있지 않고 한글로 이걸 소설을 써서 그게 홍길동이 됐냐? 이 사람이 우리나라 최초로 소설 쓴 사람이야. 기네스북에 올라가 있어. 우리나라에 홍길동전을 우리나라 최초의 한글 소설, 한문이 아니야.

그것도 서민들을 위해서 한글 소설을 썼단 말이야. 서민들이 재밌게 보라고. 양, 한문 너무너무 잘 쓰는 사람이 한글로 홍길동전을 썼는데 그게 임금이 그 책 전부 거기다가 불 질러라 가지고 불을 질러요. 그래도 그게 숨겨놓은 사람이 많지.

이게 뭐가 있냐면 역모가 될 수가 있는 거예요. 홍길동전을 읽은 사람들은 그저 돈 많은 사람, 막 임금 부정 축제장 이런 사람을 막 죽이고 이거거든. 홍길동이가 여기 동에 번쩍, 서에 번쩍하면서 관료를 탐관오리들 다 죽이고 막 이거거든. 그러니까 이거를 소설 선생님 말이야.

그러니까 지상낙원을 자기가 소설을 만들어 놓은 거야. 얼마나 대단한 사람이야. 그게 우리나라 최초로 쓴 소설 홍길동으로 허균이. 그 다음에요, 동생이 누구야? 여동생이 누구지? 이 허난설, 허난설헌은 이 이름이 난설헌이야.

난설헌, 근데 성은 허난설헌이라고 난설헌인데, 이 여자는 얼마나 재밌냐면 시를 200 17개나 남겼어요. 시가 죽기는 27배 죽었어요. 27살에 요절을 했는데 천재예요. 전 세계에 이 허난설헌 씨가 안 가 있는 나라가 없어요.

중국에서 이 여자 시를 보고 감동을 해서 중국에서 온 사신이 이 여자를 만나러 올 정도예요. 그 젊은 젊은 처녀지, 지금 말하면. 전혀 그런 여자가 당대에 시를 썼는데 한문으로, 그 시가 아시아인을 감동을 시켰어요. 중국을.

그러니까 유명한 이름을 남긴 여자예요. 그러니까 이 사람은 우리나라 최초로 소설을 쓴 사람, 맞아요, 맞아요. 이 사람은 우리나라 최초로 시를 쓴 사람이에요. 여자로서.

신사임당은 아무것도 아니에요. 최초가 훨씬 가도 최초가 있는 사람이 허백련, 아시죠? 허백련은 우리나라의 뭐 화가. 우리 동행을 하고 또 누가 있어? 허백련이는 허준이는 또 뭐 한 사람이야? 한의학을 10대생 하는 사람이야. 이 사람은 한글을 집대성한 사람이야.

허웅이는 또 뭐 한 사람이야? 한글을 집대성해서, 한글 사전을. 그러니까 우리나라는 이 허 씨들이 한약, 허백련이는 우리나라 동양화를 최초로. 허준이는 한의학을 집대성했습니다.

또 허공에는 우리나라 한글을 집대성. 허난설은 우리나라 시를 최초로 집대성. 홍길동, 허균이는 우리나라 소설을 최초로 쓴 사람이야. 그러니까 우리나라를 세계에서 우리나라를 세계를 최초로 통일하는 자가 허 씨라는 말은 여기도 나와 있어요.

그러니까 이 사람들이 결혼하고 10대에서 나는 이런 것은 전부 이 허 씨가 현해야 돼. 그래서 여러분은 많이 보고 한의사들, 그 헌신 때문에 한의학 책임 만들어지고 여러분들이 옛날에 치통이. 있고 막 이럴 때 살아남은 거야, 우리 의식 때문에. 아니, 우리 선교사는 강의 끝날 만 할 때 오는가? 송도사, 송도자, 여봐 이거 봐.

속인이 열 번째지, 범인이 아홉 번째지, 위인이 여덟 번째, 도인이, 도사가 일곱 번째야. 공부해야 돼. 도사도 그 다음에 봐. 지인, 성인, 진인, 본존, 인자, 본좌가 여기에서.

이 번자 강의를 통해 사람들은 우리 선도사, 도사니까 여기 있잖아. 그래서 지금 우리 뭐, 이거는 집안 이야기가 아니라이 허난설헌, 강릉의 요새 눈이 많이 오니까 강릉에 이렇게 눈이 굉장히 많이 오잖아요. 보니까 이 사람들이 강릉의 명단에 앉아 가지고 세상에, 이 사람이 우리나라의 정치를 바꿔야 되겠다.

진짜로 혁명을, 국가 혁명을 기도한 사람이에요. 그래서 말로는 못하니까 책으로 해가지고 홍길동행, 책이 전부 불태워지고 그걸 순결한 책이 지금까지 홍길동전이 재미있잖아, 우리 어릴 때 그렇죠? 그래서 이 사람이 이 이야기하는 홍길동전이 지상에 낙원이야. 그 사람이 이제 꿈꾸는 세상이지. 근데 나는 어떤 사람이야? 이런 사람들이 꿈꾼 그런 세상을 실제로 만들어 놓을 사람이잖아. 주자가 말한 8.5, 이거는 실제 격물.

저 우리 저 양구모님 지난번에 안 한 거 있잖아. 이거 전부 새로. 그때 처음에 기록 안 한 거 있죠? 내 처음에 강의한 거는 좀 기록해 놔야 돼. 그래서 내가 일부러 하는 거예요.

그러면 그 강의 한 책자가 나중에 책으로 발행할 거거든. 근데 요새 교정 보고 있어요. 엄청 복잡해. 내 강의한 거를 책으로, 허경영 몇 월 며칠 강의, 몇 월 며칠 강의, 이게 최고로 나갈 때 이 CD도 일본어 줄 거야.

왜 원고 없이 했으니까 뭐 누구 같이 책 들고 강의한 게 아니잖아. 전부 내 머릿속에서. 나온 거예요, 책이란 말이야.

그게 그래서 내가 빠진 거는 괄호가 다 강해야 되니까 넣어 줘. 그러면 기록해. 나는 격물, 밥에 대한 두 번째 뭐지? 아니, 우리는 초등학교 때부터 잃어버린 게 하나도 없어. 뭐 공부한 게.

근데 한 번 딱 들어오면 영원히 가지고 있어. 근데 여러분들은 이런 거는 아무것도 아니고 어마어마한 양이지. 이게 뭐냐면은 성, 의, 정, 심, 수, 신, 제가, 아시, 정, 치, 고, 평, 천하. 이렇게 해서 인간이 계급이 요렇게 있는데 10단계가 있는데 이 10단계 계급이 이렇게 나타난다 이 말이야.

실제적으로 성자들이, 성자들이 한마디야. 이거는 자, 이 10단계 인간의 계급이 있는데 이 10단계 계급에, 여보, 보통 인간이 격물하는 인간은 제일 낮은 인간이야. 이게 속인이야, 소경이라 그래. 그 다음에 취지, 지식을 쌓는 사람은 범인이야.

그래서 이거는 범인에 들어가. 야, 보면 여기 있죠. 속인, 범인은 올라오죠. 그래, 그 다음에 성의를 뜻을 세운 사람은 위인이야.

그래, 이거는, 이거는 일반적으로 영웅 혹을 들이야. 안중근이나 이런 사람들이 위인이란 말이야. 위인전에 들어가, 안 들어가? 위인전에 들어간 사람 보면 다 용감한 사람들이잖아. 그래서 그거는 위인에 들어가.

그러면 여기 보면 요거야. 그 다음에 정심은 도인이라는 말이야. 도인, 도인. 여기 보면 도인.

이게 이제 정신이란 말이야. 이거는 정심, 마음을 닦는 자들이 맞자마자 점심은 도인은 마음을 닦는 자, 위인은 뜻을 세우는 자, 이건 위인이지. 범인은 뭐 하는 자요? 지식을 쌓는 자.

속이는 뭐야? 격물, 물질을 쌓는 자. 물질에 관심이 있단 말이야. 그러면은 이게 이제 거꾸로 내가 거꾸로 올라가면서 보면 알지. 인간 계급이 있어.

그러면 요런 인간이 지금 전체 인간 중에 95%는 돈만 살 거예요. 물질만 살 거예요. 다 여기에 빠져버린 사람이 많아졌어요. 그러면 이게 어떻게 되냐면, 자, 물질의 탐욕을, 이 물질의 탐욕을 많이 내면은 나중에 이 물질을, 인간이 물질에 대한 탐욕을 계속 낸다.

그럴 때는 하늘에서 어떻게 발견하냐? 하늘이 물질의 탐욕을 많이 내는 자한테는 하늘이 하는 방법이, 물질의 탐욕을 많이 내면은 나중에 이 물질을 누가 가져가냐면 하늘이 가져가. 그러니까 이 하늘은 특징이, 이 물질을 가난한 자들이나 좋은 일 하는데 쓰지 않으면 하늘이 그러다가 버려. 부자가 되고 나서 경쟁자를 수백 명을 죽이고 자기가 부자가 된 거야. 됐는데 가만 보니까 이거 놀아주는 게 보통 일이 아니야.

단체를 만들어 놓고 절반은 회사가 돌아와야 되니까 나도 재산을 절반, 남는 돈은 싹 다. 자기가 이 생각을 하는 거야. 내가 왜 남한테 잘 돌아가는 물건을 내 회사를 만들고 내가 뭐대로 이걸 몰아주느라고 이 고생을 하나. 그 생각을 하고 있는 거예요.

그걸 열심히 안 놀아주면 어떻게 돼? 하늘이 누구 같이 사과하는 사람과 하나 버려. 그럼 재산 누가 가지고? 딴 사람이 가지고. 하늘이가 버립니다. 그러니까 안 죽으려고 그들을 열심히 놀아주니까 빌리겠지는 아직까지 살아있는 거예요.

안 놀아주고 있었으면 걔는 심장마비를 죽었을 거야, 아마. 돈에 눌러 가지고 그런 게 있다 이 말이야. 그러니까 재물은 끝까지 욕심을 내봐요. 마지막에 가서는 대부분 남한테 안 놀아주면 하늘이 딱 잡아.

그래서 종점이 그거다 이 말이야. 이거에 쫓는 종점은 결국 뭐예요? 죽음. 자기 영혼을 더럽히고 나중에는 귀신이 될 확률이 많다. 이게 범인이 이렇게 이렇게 돼 있죠.

그렇죠? 그 다음에. 수신은 뭐 하는 사람이라고요? 그 다음에 이제 재간은 뭐예요? 우리 김 고문님, 제가 뭐예요? 격물은 가장 다스리는 거지. 격물은 돈 벌어서 가정을 보살피는 거야. 1단계의 모든 인간은 가정에 놓여 있어.

95%가 여기는 올라갈수록 도인이 되어가는 과정이야. 구렁거려요. 어떻게 수신이 가정을 제가 가정을 가리키는 게 아니야. 장관을 말해요.

장관. 장관. 그렇지. 그러니까 장관은 남을 죽이고 살릴 수 있어 없어? 그럼 이거는 성인들이 해야 되는 거야.

성인의 경계 없으면 도둑질만 해. 국가 예산 몇 백조를 장관이 어떻게 쓰느냐에 따라서 우리가 죽는 회사냐 하는데, 맨 도둑놈들.

이런 성인 경계에 있지 않는 놈들이 장관을 하고 앉아 있는 거야. 지금 대통령이 그냥 장관을 보면 호박씨 까는 놈들이 그런 놈들 하다가 앉아 가지고. 살림 절단되는 실제 도인 같은 사람이 앉아 있어야. 야, 이걸 사람들을 위해서 이걸 어떻게 좋은 일로 쓸까? 이 예산을 어떻게 해야 될까? 이렇게 할 거 아니야.

근데 그런 양심적인 사람이 있나? 없어요. 그래서 이건 제가는 장관이 벼슬을 치고 모여 대통령. 이건 왕이란 말이야. 이거는 뭐가 해야 돼? 진인이 하는 거란 말이야.

진인이. 진인 같이 소홀한 자가 하는 거야. 왕은 그런 그게 왕은 선해도 안 걸리고 이쪽에 있는 노론, 소론 다 왕이 지켜보는 거예요. 노론도 필요 없어.

소론도 필요 없어. 남인도 필요 없어. 북인도 필요 없어. 모든 걸 초월해서 알아봐야죠.

누구야? 진인이라 했잖아. 진짜 사람. 그래서 중국이 옛날에 요순 시절에 요 임금과 선임금이 할 때는 진인이니까 잘 돌아간 거야. 한 사람도 불만이 없어서 그런 시절이 있었다 그러잖아.

그래요. 근데 지금 우리나라는 어때요? 요런 놈들이 범인들이 대통령을 하고, 범인들이 그냥 장관을 하고 다 하니까 나라가 초토화되는 거예요. 맞아요. 내가 지금 시국을 이야기해 주고 있는 거야.

이렇게 이야기하는 거 같아도, 그래서 지금 요새 뭐 인수위가 어떻고 이런 소리 하잖아요. 그걸 바라보면 한심해, 안 해? 기가 막히고 입에서 말해야 한다고 피거품이 나와요. 쫓아갈 수 있는 사람들이야. 제자들 앉혀놓고 내가 이래서 들어가 인수해서 이거 하고 앉아 있어.

이렇게 목에 힘이 나 주고 돌아다니면서 뒤에 가서는 뻥뻥거리고 돌아다니는 사람들이 요것들이야. 이게 지도자로 나타나는 우리나라는 망초가 들어요. 앞으로 고생분이 훤합니다. 우리나라 누가 대통령께도 허경영이가 나타났어요.

세계를 통일하기 이전에는 요런 것들이 설치고 돌아다녀. 그렇게 해서 안 그렇겠어요? 그래서 내가 오늘 보여주는 거야. 치국 왕이죠. 평천하는 누가 해요? 본좌가 와서 하는 거예요.

평천하는 그야말로 허경영이가 결국 와야 평천하. 세계의 통일, 세계 통일 황제야. 이게 내가 나중에 와서 한다 이 말이야. 그래서 내가 이거를 갖다가 이렇게 주자의 8.5개 비교해 준 거예요.

사람들은 격물치지 성이, 격물은 돈 버는 거. 치지는 대학교수나 교회 목사나 승려들. 그 다음에 성인은 뭐예요? 위인들. 점심은 뭐야? 도 닦는 사람들.

마음을 바로 삼는다. 그 다음에 수시는 뭐예요? 벼슬하는 사람들. 입신출세한 사람들. 그 다음에 재간은 장관급들.

나라의 살림을 하는 자들. 큰 살림하는 자. 그다음에 치국은 나라 자체를 다스리는 자. 이 갈수록 인간의 포르테 이어져.

이거는 한 명밖에 없고. 이거는 0.00001% 되겠죠. 대통령은 5천만 명이면 5천만 명. 그러니까 점점 내려올 수 있어요. 야, 그래요.

그러니까 우리는 이게 초등학교 때 전부 공부한 것들이잖아요. 사서삼경이나 대장경이나 성경이나 모든 이 우주에 있는 책을 공부한 건데, 모든 것을 한번 섭렵하면 그게 머릿속에 내장이 되어 있단 말이야. 그래서 본좌를 애들이 이 내 이름을 이 참 인터넷에서 잘 찾아서 지어 놨어요. 그래서 아예 요새는 호본주 아니야, 이렇게 본대로 불러.

그렇죠? 근데 이 사람들이 실수야. 허경영이라고 불러요. 그 사람들은 좋은 거야. 내 이름을 불러야 돼요.

본 자다, 이래 놓고는 포에 불과한 거야. 이거 내 이름이 아니란 말이에요. 허경영해요. 그 사람이 바뀌어요.

달라져요. 그래서 우주에 하나님이 창조주가 나는 창조주가. 이 여러분들은 이 기독교에서는 창조주가 있다고 그러잖아. 물론 여러분들 것으로 올라가면 창조주하고 연결이 돼 있어.

연결이 돼 있는데, 그 창조주가 인간을 만든 것은 여러분들이 숫자로 쓸 수 없는 무한대의 이전이야. 이 지구 생명하고 한가해졌어. 무한대 이전부터 여러분들은 계속 살아가고 있는 거야. 살아가고 있으니까.

그러니까 죽는다는 것은 요만큼 다투게발게 없는 거예요. 죽음의 영적 1초만에 여자 자궁에 들어가 있어. 내가 죽었다, 오늘 수비 당 넘어갔다. 근데 내가 눈 떠보니까 여자 자궁이 임신이 돼 있는 거야.

또 다른 생명으로 돌아온단 말이에요. 그게 여러분의. 그러니까 얼마나 많은 세계를 구경하겠어. 고갱 하다가 와서 호갱에게까지 무경한 거야.

그래, 그래요. 왜 여러분들은 이제 땡잡은 거지. 그런데 어떤 사람은 딱 들어오니까 아프리카에 죽어가는데 지도 태어나서 잊어버린. 거야, 그러니까 이런 집안에 태어날 수도 있고, 또 어떤 사람은 제일 어려운 게, 제일 어려운 게 뭐라고? 잘 안 보이네.

잘 들어요. 제일 먼저 인간이 인간으로 오기, 제일 어려운 게 뭘로 오기 어렵다고? 사람으로 오기 어렵지. 그러니까 제일 말은 이제 잘못한 거야. 인간으로 결여. 그러면 인간은 뭐예요? 일직관이지.

사람과 짐승 사이에 있다 해서 인간이라 그래. 그래서 사람이 밤에는 짐승이 되고, 낮에는 사람 같이 보인다고 해서 인간이라고 그러는데, 이거는 인촉간의 약자야. 사람과 짐승, 짐승으로 있다 온 사람이 많기 때문에. 그러면 인간으로 된, 그 다음에 태어나기 어려운 게 사람이야.

사람은 넉 사 자, 볼락자. 그러면 람자가 이 남자야. 월남자, 사람, 사람으로 태어나기 어렵고, 셋째가 뭐로 태어나요? 남자 하고, 남자는 다음에 남자로 태어나죠. 남자. 그 다음에 네 번째는 진리를 만나기 어렵다.

그래서 법을 만나기 어렵다 그래. 안 그래요? 말하자면 어디 교회나 절에 가서 목사님이나 스님의 말을 듣기가 어려워. 법을, 성경이나 불경을 옛날에는 듣기 어려워. 왜 학교가 없었으니까.

요새 학교가 있으니까 뭐 근데 진짜 진리의 말은 더군다나 입에서 나오는 거 외에는 아니니까 없어지구에. 그러니까 여러분은 진리를 듣고 있는 거야. 그 다음에 다섯 번째 뭐가 어려워요? 남자로 태어나서도 진리를 만나기 어렵고, 진리를 만나도 뭐 하기 어려워요? 승려나 목사가 되게 어렵지. 성직자가 되기 어렵다.

그지? 그 다음에 여섯 번째 승려로 태어나도 뭐, 마지막에 부처가 되기 어려운 거야. 그렇지. 부처가 되기 어렵다. 그러면 인간이 언젠가는 전부 부처로 돌아가야 되는데.

그 경지까지 가려면 시간이 많이 남아 있다 이 말이야, 여러분들이. 그래서 남자로 태어나서 좋은 일을 많이 하면 나중에는 진리를 가까이 하게 되고, 나중에는 승려가 됐다가, 나중에는 부처가 된다. 그런지 미국에 유명한 부자들이 인도에 가서 명상하는 사람 많이 있었어요. 근데 중처럼 옷을 입고 앉아 가지고도 닦는다고 앉아 있어.

그 사람들이 마음속에 꼬마 문제가, 자기는 죽어서 좀 태어나서 저런 기업체에 가서 월급 안 받아도 먹고 살고, 산속에서 그냥 기도나 열심히 하고 명상이나 하다가 부처나 됐으면 좋겠다. 이런 사람들이 많아요. 그냥 스티브 잡스 같이 암 걸려서 죽는 게 마지막인데 자기 모습인데, 뭔가 좀 진리를 배우다가 히말라야 가서 석가모니 같이 좀 자기도 그랬으면 좋겠다. 이런 생각하는 부자가 할수록 늘어나.

전 세계에 알겠어요? 그래서 진리의 가치가 갈수록 높아지고 있어요. 지금. 그래서 내가 명상, 허경영 진리 체험센터 이런 걸 내가 만들려고 그래. 그러면 가는 거야.

한 달에 회비 회원 가입. 그리고 내 사진 앞에서 또 여러 가지 가르쳐 줘. 내 이름 부르고. 그건 사진에는 또 특별한 기가 들어가 있어.

그걸 바라보면 그냥 만병이나. 그러면 그 자주 올 거 아니야. 그게 이제 다른 종교처럼 그렇지가 않고 간단한 거야. 절차도.

와서 명상하면 되고, 부르면 되고. 뭐 그 다음에 진리의 책이 있으니까 내 책 읽어 보면 돼요. 그래서 이 부처가 된다는 건 더 좋은 나라로 간다. 그래서 지구라는 나라도 좋은 곳이야.

그런데 하여튼 인간이라도 아프리카에서 걸린 여자의 몸에서 태어난 애가 그것도 인간, 인간으로 태어났다고 좋다고 하는 거지. 그런데 여기 한반도 같이 60억 중에서 5천만 명이에요. 여기 태어난 사람들이 엄청난 복을 지은 거지. 그 중에도 허경영이를 만나러 여기 와서 봤다는 거, 그대로 얼마나 확률이 없어요.

그거를 여러분들이 하늘나라 가서 하나님을 직접 알현하는 것만 같다. 알겠어요? 직접 여러분과 알현이 안 돼. 영원히 있어도 알겠어요? 항상 대리인은 만날 수 있어도 직접 만날 수가 없다. 여러분들 계속 순환하면서 이 진리를 다 터득할 수가 없는 거야.

자, 오늘 그러면은 그래서 이제.

00:00:00 Introduction to Yin and Yang and Self-Reflection

00:05:25 The Hierarchy of Truth and True Justice

00:15:33 The Nature of True Saints and Divine Beings

00:24:57 The Path of Saints: Buddha, Jesus, and Huh Kyung-young

00:36:31 The Importance of a Central Figure and Societal Structure

00:50:26 The Ten Stages of Human Development and the Pursuit of Truth

01:05:13 The Rarity of Human Birth and the Path to Enlightenment