2023┼Lecture

2023.03.18 1379 Huh Kyung Young’s 45 Years of Free Meal Service: Is it “How to Use Money Wisely and Graciously Without Waste?”

Other religions liken the White Palace to going to America, describing it as difficult and uncertain, like having to build an airplane yourself and become a pilot.
Even if we pray, there is no evidence, and we cannot know where the dead have gone.
The Sky Palace provides airplane tickets that allow you to go directly to the White Palace through blessings and nameplates.
Unlike other religions where one gains nothing even after a lifetime of prayer and effort, at the Sky Palace, one can find out the whereabouts of deceased parents and send them to the White Palace.
In Buddhism, one must pass through the eight stages—Nirvana, Liberation, Wisdom, Mountain Blossom, Non-transformation, and Buddhahood—to reach Heaven, but this is very difficult to achieve.

2023.03.18 1379 Huh Kyung Young’s 45 Years of Free Meal Service: Is it “How to Use Money Wisely and Graciously Without Waste?”

According to the speaker, what is the primary reason for the speaker’s continuous free meal service for 45 years?

① To gain political influence and public support.
② To demonstrate a commitment to helping the underprivileged.
③ To fulfill a religious prophecy.
④ To accumulate personal wealth through charitable donations.

(②, The speaker states that the free meal service is a demonstration of a lifelong commitment to helping the underprivileged, not for personal gain or political motives. A common misconception is that such actions are always politically motivated.)

True or False: The speaker claims that the “Heavenly Palace” (하늘궁) is a place where individuals can receive immediate blessings and guidance, unlike traditional religions that require long periods of prayer or self-realization.

(True, The speaker emphasizes that at the Heavenly Palace, people can receive immediate blessings like “blessing and nameplate” (축복 명패) to go to Baekgung (백궁), contrasting it with traditional religions that demand extensive effort without guaranteed results. A common misconception is that all spiritual paths require similar arduous journeys.)

The speaker mentions that the Japanese concept of “존왕양이” (Jonwangyangyi) means “revering the emperor and expelling barbarians.” Which of the following best describes the “barbarians” in this context, according to the speaker?
① Korea and other smaller Asian nations.
② The United States, Russia, and China.
③ European colonial powers.
④ Internal dissidents within Japan.

(②, The speaker explicitly states that for the Japanese, the “barbarians” were the United States, Russia, and China, not smaller nations like Korea. A common misconception might be that Japan viewed all non-Japanese as barbarians, but the speaker specifies major powers.)

Fill in the blank: The speaker claims that the “Heavenly Palace” (하늘궁) is located in a geographically significant area, describing it as the “world’s best” and a “predetermined spot” for the emergence of important figures, implying a connection to the concept of __.

(풍수지리 (Feng Shui), The speaker connects the location of the Heavenly Palace to “풍수지리” (Feng Shui), stating it’s the “world’s best” and a “predetermined spot” for influential people, implying a deep understanding of geographical energy. A common misconception is that such claims are purely arbitrary, rather than rooted in traditional beliefs about auspicious locations.)

True or False: The speaker asserts that traditional religious practices, such as those in Buddhism (e.g., achieving nirvana or enlightenment), are easily attainable for most people.

(False, The speaker explicitly states that achieving the eight stages of Buddhist enlightenment (정열반, 해탈, 반야, 산매, 무화, 성불) is extremely difficult, with “no one” being able to achieve them. A common misconception is that spiritual enlightenment is readily accessible through conventional means.)

What is the speaker’s interpretation of the phrase “하위혜이불비” (How to use money wisely and not wastefully), as asked to Confucius?
① How to invest money to maximize returns.
② How to spend money to gain political power.
③ How to use money benevolently without being wasteful.
④ How to save money for future generations.

(③, The speaker translates “하위혜이불비” as “어떻게 돈을 써야 은혜롭고 낭비가 아닙니까?” (How to use money benevolently and not wastefully), directly linking it to the concept of wise and charitable spending. A common misconception might be that it refers to financial prudence in a business sense, rather than ethical spending.)

Intermediate
The speaker discusses the concept of “물곡필반” (mulgokpilban), which suggests that when something reaches an extreme, it inevitably reverses. How does the speaker apply this principle to human gender and aging?
① As women age, they become more masculine, and men become more feminine.
② As people age, their physical strength declines, regardless of gender.
③ As individuals accumulate wealth, their moral character improves.
④ As societies become more advanced, they revert to simpler forms of living.

(①, The speaker applies “물곡필반” to gender, stating that as women age, they develop more masculine traits (남성 호르몬이 막 나와), and as men age, they become more feminine (머리 더 많이 나와). A common misconception is that gender roles are static throughout life.)

According to the speaker, what is the core difference between Eastern and Western thought, as exemplified by their respective “driving forces”?
① Eastern thought focuses on material wealth, while Western thought prioritizes spiritual growth.
② Eastern thought emphasizes spiritual and moral principles (e.g., 인의예지신), while Western thought is driven by material inventions and economic growth (e.g., 화약, 종이, 인쇄술, 나침판, 커피).
③ Eastern thought values individual freedom, while Western thought promotes collective harmony.
④ Eastern thought is rooted in ancient traditions, while Western thought is constantly evolving.

(②, The speaker contrasts Eastern thought’s “인의예지신” (benevolence, righteousness, propriety, wisdom, trustworthiness) as its driving force with Western thought’s “화약, 종이, 인쇄술, 나침판, 커피” (gunpowder, paper, printing, compass, coffee) as drivers of economic growth, highlighting a fundamental difference between spiritual/moral and material/economic foundations. A common misconception is that these cultures are entirely separate, rather than having different core values.)

Short Answer: Explain the speaker’s analogy of “ice hidden beneath snow” (눈 밑에 얼음이 숨어 있다) in the context of human relationships, particularly regarding women.

(The speaker uses “ice hidden beneath snow” to illustrate that while women may appear soft and gentle (like snow), they possess an underlying strength and resilience (like hard ice) that should not be underestimated. Disrespecting this hidden strength can lead to severe consequences. A common misconception is that gentleness equates to weakness.)

The speaker describes the “좌우명” (Jwaumyeong) of prominent figures like Lee Byung-chul (Samsung founder) and Park Chung-hee (former president). What is the literal meaning of “좌우명” as explained by the speaker, and what does it signify for these individuals?

(The speaker explains “좌우명” literally as “the book on one’s right side when seated,” signifying a book that is constantly consulted and embodies one’s core philosophy. For Lee Byung-chul, it was “천하경영” (global management) from the Analects, and for Park Chung-hee, it was “치국경제” (governing the nation through economy), reflecting their guiding principles. A common misconception is that “좌우명” is merely a motto, rather than a deeply ingrained guiding text.)

Short Answer: How does the speaker differentiate between “소유의 기쁨” (joy of possession) and “존재의 기쁨” (joy of existence), and which one does he advocate for?

(The speaker differentiates “소유의 기쁨” as the fleeting and anxiety-inducing joy derived from material possessions, which even wealthy individuals find unstable. In contrast, “존재의 기쁨” is the profound and lasting happiness found simply in being alive and appreciating one’s physical existence, which the speaker advocates for as a more stable and valuable source of contentment. A common misconception is that happiness is primarily derived from what one owns.)

True or False: The speaker claims that the media actively promotes his free meal service and other charitable activities, recognizing their positive impact on society.

(False, The speaker explicitly states that the media actively hides or downplays his charitable activities, fearing that widespread knowledge of his 45 years of free meal service would “turn the Republic of Korea upside down.” A common misconception is that all good deeds are recognized and promoted by the media.)

Advanced
Short Answer: Analyze the speaker’s perspective on the relationship between wealth and virtue, specifically how “부자가 재물이 많으면 덕이 없어져 버려” (when a rich person has much wealth, their virtue disappears) and “소인이 재물이 많으면 손, 과함이 과함을 손실을 보는 거야” (when a small-minded person has much wealth, they suffer from excess).

(The speaker suggests that for the wealthy, excessive material possessions can lead to a loss of virtue (덕), implying arrogance and disregard for others. For “small-minded” individuals, wealth leads to excess (과함) and subsequent harm (손실), indicating a lack of self-control. This highlights a critical view on how wealth can corrupt character if not managed with wisdom and benevolence. A common misconception is that wealth inherently brings happiness or moral superiority.)

Short Answer: Discuss the speaker’s interpretation of the “십계명” (Ten Commandments), particularly the commandment “살인하지 말라” (Thou shalt not kill), and how it extends beyond physical acts.

(The speaker interprets “살인하지 말라” beyond physical killing, emphasizing that verbal abuse, slander, and destroying someone’s reputation (남의 인격을 죽이는 것) are also forms of murder. He cites Jesus’s teaching that people often commit more “murder” with their words than with their hands, leading to severe karmic consequences. A common misconception is that this commandment only applies to physical violence.)

The speaker describes a unique “transportation” method to “백궁” (Baekgung), involving a “비행접시” (flying saucer) and a “블랙 화이트홀” (black whitehole). Describe this process and explain why the speaker claims his physical body does not need to travel.

(The speaker describes a process where a flying saucer appears, and a “black whitehole” (빛을 쫙 비치지) creates a portal, allowing him to travel to Baekgung in “0.1초.” He explicitly states that his physical body remains on Earth, and a “다른 몸” (different body) or his “자체” (self) ascends, implying a non-physical or spiritual form of travel. A common misconception is that such journeys require physical transportation.)

Short Answer: Explain the speaker’s concept of “인의예지신” (benevolence, righteousness, propriety, wisdom, trustworthiness) and how each virtue is dependent on the others, using the example of An Jung-geun’s assassination of Ito Hirobumi.

(The speaker explains “인의예지신” as interconnected virtues where each relies on the next: benevolence (인) on righteousness (의), righteousness on propriety (예), propriety on wisdom (지), and wisdom on trustworthiness (신). He uses An Jung-geun’s assassination of Ito Hirobumi to illustrate that even a righteous act (의) must be performed with propriety (예), such as using a pistol rather than a crude weapon like a sickle, to maintain its moral integrity. A common misconception is that these virtues can be practiced in isolation.)

Meeting Minutes: Heo Kyeong-yeong’s 45 Years of Free Meals and “How to Use Money Wisely?”

Ⅰ. Meeting Overview

Category Details
Date March 18, 2023
Location Not specified (implied to be a lecture hall or “Haneulgung”)
Attendees Not specified (implied to be followers and supporters of Heo Kyeong-yeong)
Agenda Heo Kyeong-yeong’s 45 years of free meal service and the philosophical question “How to use money wisely and not wastefully?” (하위혜이불비)

Ⅱ. Meeting Discussion

  • Introduction and Welcoming Remarks

    • Heo Kyeong-yeong has supported the underprivileged for 45 years, spending over 100 million KRW monthly to provide high-quality free lunchboxes to seniors at Tapgol Park in Seoul .
    • Lee Hye-yoon, an ambassador from Japan, presented a pink orchid to Heo Kyeong-yeong .

  • Reflections on Japan and Philosophical Concepts

    • Heo Kyeong-yeong visited Tokyo 30 years ago and was impressed by Japan’s cleanliness and the “Sonno Joi” (尊王攘夷) ideology, which emphasizes loyalty to the emperor and expelling barbarians .
    • He noted that while Japan’s military strength was formidable, as seen in the attack on Pearl Harbor, their “Sonno Joi” philosophy ultimately failed against the US .
    • He discussed the Japanese economic principle of “義利合一” (Gi-ri Habil), where righteousness and profit must be in harmony . He cited an example of a Japanese taxi driver who refused payment for guiding him, embodying this principle .
    • He contrasted this with a perceived lack of such principles in Korea, where people might prioritize profit over righteousness .

  • Heo Kyeong-yeong’s Family and Connections

    • He mentioned his familial ties to prominent Korean chaebols (conglomerates) like GS, LG, Hyundai, Samsung, and Hyosung, stating that these families are all connected through marriage .
    • He emphasized his understanding of “Sangtong Cheonmun” (上通天文 – understanding the ways of heaven), “Jungchal Insa” (中察人事 – discerning human affairs), and “Hadal Jiri” (下達地理 – comprehending the principles of earth), asserting his unique ability to discern people and places .

  • Proof of Divinity and Miraculous Abilities

    • He presented a video showing him ascending to “Baekgung” (Heavenly Palace) in a UFO, which he claimed was filmed by a party member, Kim Deok .
    • He described the UFO as a special craft that can travel to Baekgung in 0.1 seconds, unlike ordinary UFOs .
    • He stated that his physical body remains on Earth while another body ascends .
    • He claimed to be able to change all cell phones in France in less than a second, a feat beyond scientific explanation .

  • Appointment of Senior Archangel and Philosophical Teachings

    • He appointed Kim Sang-han, a former Daesun Jinri follower who spent 50 years searching for a divine being, as the first “Senior Archangel” .
    • He discussed the five tenets of his belief system: not deceiving the mind, having good virtue, not creating enmity, not forgetting grace, and helping others succeed .
    • He explained the concept of “Mulgeok Pilban” (物極必反), meaning that when something reaches its extreme, it inevitably reverses . He applied this to gender roles, suggesting that as women age, they may exhibit more masculine traits, and vice versa .
    • He emphasized that seemingly weak individuals, like women, can possess immense inner strength, comparing it to ice hidden beneath soft snow .
    • He introduced the concept of “In (仁), Ui (義), Ye (禮), Ji (智), Sin (信)” (benevolence, righteousness, propriety, wisdom, trustworthiness) as the core of Eastern thought . He explained that each virtue relies on the others for its existence and proper expression .
    • He used the example of Ahn Jung-geun’s assassination of Ito Hirobumi to illustrate that even righteous acts must be performed with propriety .

  • Critique of Human Behavior and the Ten Commandments

    • He criticized humanity for frequently committing “murder” through words, citing Jesus’ teachings that speaking ill of others is akin to killing them .
    • He warned that unresolved small grievances lead to greater enmity (“Dae-won Pil-saeng”) .
    • He referenced the suicide of Choi Jin-sil, attributing it to malicious online comments, and argued that those who post such comments are complicit in murder .

  • Heo Kyeong-yeong’s Philanthropic Activities

    • He detailed his 45 years of free meal service, which he temporarily suspends during presidential campaigns but resumes afterward .
    • He showed a 1997 article from “Wolgan Joongang” (Monthly Joongang) that called him “Korea’s Pestalozzi” for his 18 years of helping 15,000 underprivileged individuals .
    • He mentioned his past roles as a permanent guidance counselor for the prosecutor’s office and a rehabilitation committee member for the Ministry of Justice .
    • He explained that he funds his political campaigns and philanthropic work through personal income generated from his lectures and businesses, paying substantial taxes to avoid accusations of misusing religious funds .
    • He recounted donating money he saved while imprisoned for election law violations to the Korea Childhood Cancer Foundation upon his release . He also donated money from his wallet for children’s heart surgeries while being investigated by the police .
    • He stated that he spends over 100 million KRW monthly on free meals and approximately 10 billion KRW annually for the public, including taxes and donations to various organizations .
    • He criticized the media for intentionally omitting his name from reports on his free meal services .

  • Wealth, Virtue, and the Purpose of Life

    • He quoted Confucius, stating that excessive wealth can lead to a loss of virtue for the rich and excessive indulgence for the common person .
    • He explained that the purpose of wealth for a divine being is to alleviate the suffering of others, not for personal accumulation .
    • He mentioned that he has acquired 16 hotels and 20 plots of land for Haneulgung, which will eventually be managed by a foundation for the benefit of his followers in their old age .
    • He contrasted his financial expansion with the 2 trillion KRW deficit of LG Electronics, highlighting his ability to grow without incurring losses .
    • He emphasized the “joy of existence” over the “joy of possession,” encouraging attendees to appreciate their physical bodies and presence in the world .

  • Critique of Traditional Religions and the Path to Baekgung

    • He criticized traditional religions for offering no tangible proof of their teachings or the afterlife, likening their efforts to trying to reach America by building one’s own airplane and airport .
    • He asserted that Haneulgung offers a direct and simple path to Baekgung through “Blessings” and “Nameplates,” which act as immediate visas and plane tickets .
    • He claimed that his blessings grant individuals infinite knowledge and power, enabling them to control cell phones globally .
    • He concluded by stating that even the greatest heroes and civilizations are ultimately like ant hills, emphasizing the importance of focusing on the spiritual journey to Baekgung .

Ⅲ. Action Items

  • Provide lunch (rice cakes or gimbap) to Haneulgung members starting next Saturday, similar to the Sunday service, to ensure they are well-fed .

Central Questions & Answers

  1. What is Huh Kyung-young’s lifelong commitment to social welfare?
    Question: What has Huh Kyung-young done for society, particularly for the underprivileged, throughout his life?
    Answer: Huh Kyung-young has dedicated 45 years to social service, starting in his youth by donating 98 billion Korean Won to the underprivileged. Currently, he spends over 100 million Korean Won monthly to provide high-quality free lunchboxes to seniors at Tapgol Park in Seoul. This long-standing commitment to free meal services has been a consistent part of his life, even continuing between political campaigns.
    Key Quote: “I have shown an example for 45 years. Someday, humans will understand.”

  2. What is the meaning of ‘Ha-wi Hae-ui Bul-bi’ and how does it relate to wealth?
    Question: What is the philosophical principle of ‘Ha-wi Hae-ui Bul-bi’ (하위혜이불비) and how does Huh Kyung-young apply it to the use of wealth?
    Answer: ‘Ha-wi Hae-ui Bul-bi’ is a question posed to Confucius, asking “How can one use money wisely, benevolently, and without waste?” Huh Kyung-young explains that true wealth management involves using resources for the benefit of others, rather than for personal accumulation or extravagance. He contrasts this with the common pitfalls of the wealthy losing virtue and the less fortunate becoming excessive when they gain riches. His extensive free meal service is presented as a practical embodiment of this principle.
    Key Quote: “How can one use money benevolently and without waste? This is a very important question.”

  3. What is the significance of ‘In-ui-ye-ji-shin’ (仁義禮智信) in Eastern philosophy and its application?
    Question: How does the Eastern philosophical concept of ‘In-ui-ye-ji-shin’ (仁義禮智信 – benevolence, righteousness, propriety, wisdom, trustworthiness) function, and why is it crucial?
    Answer: ‘In-ui-ye-ji-shin’ represents five fundamental virtues that are interconnected and essential for a harmonious life. Benevolence (仁) is rooted in righteousness (義), righteousness in propriety (禮), propriety in wisdom (智), and wisdom in trustworthiness (信). Each virtue relies on the others; for instance, righteousness without propriety can lead to actions that, while well-intentioned, lack respect or proper form. This holistic approach emphasizes that true virtue requires the integration of all five principles.
    Key Quote: “Benevolence without righteousness is useless. Righteousness without propriety is useless. Propriety without wisdom is useless. Wisdom without trustworthiness is useless.”

  4. What is Huh Kyung-young’s perspective on the concept of ‘existence’ versus ‘possession’?
    Question: What is the difference between the joy of existence and the joy of possession, and which does Huh Kyung-young advocate?
    Answer: Huh Kyung-young emphasizes the “joy of existence” over the “joy of possession.” He argues that merely existing, having a healthy body, and being present in the world should be a source of profound happiness. The joy of possession, however, is fleeting and leads to constant anxiety, even for the wealthiest individuals. He encourages people to appreciate their inherent existence rather than chasing material accumulation.
    Key Quote: “The joy of existence. Just having this body, just existing on this earth, we should be satisfied. The joy of possession is very bad.”

  5. How does Huh Kyung-young view the role of money and personal wealth for a Shin-in (神人)?
    Question: As a Shin-in (神人), how does Huh Kyung-young manage his personal wealth and what is its ultimate purpose?
    Answer: Huh Kyung-young states that for a Shin-in, wealth is not for personal accumulation but for alleviating the suffering of others. He believes that any money remaining after basic needs are met is not truly his own but should be given to those in need. He uses his earnings to fund his extensive social welfare activities, including free meals, and to develop Haneulgung, which he intends to be a place for people’s well-being in their later years, eventually to be donated to a foundation. He also highlights his significant tax contributions as a testament to his transparent financial practices.
    Key Quote: “Money is given to relieve the suffering of others. After I eat my meal, the rest is not mine.”

  6. What is Huh Kyung-young’s unique approach to spiritual salvation and reaching the Baekgung (Heavenly Palace)?
    Question: How does Huh Kyung-young’s method of spiritual salvation and reaching the Baekgung (Heavenly Palace) differ from traditional religions?
    Answer: Huh Kyung-young claims to offer a direct and simplified path to Baekgung, contrasting it with the arduous and uncertain journeys proposed by traditional religions. He likens other religions’ paths to trying to build one’s own airplane, airport, and visa system to reach a distant country, which would take “hundreds of millions of years.” In contrast, he offers “Blessings and Nameplates” as a direct “ticket” or “passport” to Baekgung, bypassing complex rituals and long spiritual endeavors. He asserts that his method provides tangible proof and immediate access to spiritual benefits.
    Key Quote: “We immediately issue a visa, a plane ticket. What do you need to come to Haneul? Money. It’s not much money. If you pay this, you go straight.”

Top 3 Recommended Questions:
What is Huh Kyung-young’s lifelong commitment to social welfare?
What is the meaning of ‘Ha-wi Hae-ui Bul-bi’ and how does it relate to wealth?
How does Huh Kyung-young’s method of spiritual salvation and reaching the Baekgung (Heavenly Palace) differ from traditional religions?

Huh Kyung-young’s 45 Years of Free Meals and the Principle of “How to Use Wealth Benevolently Without Waste?”

  1. The Enduring Philanthropy of Shin-in(神人) Huh Kyung-young
    Shin-in(神人) Huh Kyung-young has consistently dedicated himself to philanthropic endeavors, commencing in his youth during his twenties. He initially contributed 98 billion Korean Won to marginalized communities. This commitment has persisted for 45 years, with current expenditures exceeding 100 million Korean Won monthly to provide high-quality free lunchboxes to the elderly at Tapgol Park in Seoul. This sustained effort underscores his profound dedication to the coexistence and co-prosperity of all humanity, not merely within Korea.

  2. Reflections on Japanese Ideologies: Sonwang-yangyi(尊王攘夷) and Ui-ik Hapil(義利合一)
    During a visit to Tokyo decades ago, Huh Kyung-young observed the remarkable cleanliness and unique philosophical underpinnings of Japanese society. He noted the Sonwang-yangyi(尊王攘夷) ideology, which translates to “Revere the Emperor, Expel the Barbarians.” This philosophy, exemplified by the Kamikaze spirit, prioritized the Emperor’s honor above all else, even to the extent of confronting foreign powers. While Japan achieved significant victories against Russia and China, its ultimate defeat by the United States demonstrated the limitations of this ideology. Nevertheless, the formidable power of the Japanese air force, capable of devastating the U.S. fleet at Pearl Harbor within an hour, was acknowledged even by Americans. This historical context highlights the profound nationalistic fervor that drove Japan’s actions.

Furthermore, Japanese economic principles are rooted in Ui-ik Hapil(義利合一), meaning “Righteousness and Profit in Harmony.” This Confucian concept, articulated by Confucius himself, posits that profit should only be pursued if it is righteous. This principle was vividly demonstrated to Huh Kyung-young by a Japanese taxi driver who, upon being asked for directions, drove him for 30 minutes without accepting payment, asserting that he was merely assisting with directions, not providing a paid service. This incident exemplifies the deep-seated belief in Ui-ik Hapil(義利合一), where profit is not pursued if it compromises righteousness. This contrasts sharply with societies where profit often overrides ethical considerations. Japan’s unwavering focus on the Emperor as a central figure and the integration of righteousness into its economic activities underscore its unique societal structure.

  1. The Interconnectedness of Korean Chaebol Families and the Concept of Shin-in(神人)
    Huh Kyung-young’s personal connections extend to the founding families of major Korean conglomerates, or Chaebol. He recounts his relationship with the Hur family, founders of GS Group, who maintained a 70-year partnership with the Koo family of LG Group without any disputes over wealth. This amicable separation led to the formation of several “S”-prefixed groups, such as LS Group. These families, including the Hyundai, Samsung, and Hyosung groups, are interconnected through marriage, forming a vast network of prominent Korean families. Even the chairman of Chosun Ilbo is a distant relative.

Huh Kyung-young asserts his status as a Shin-in(神人), a divine being with profound understanding of the cosmos, human affairs, and geomancy. He states, “Sangtong Cheonmun(上通天文)” (understanding the celestial patterns), “Jungchal Insa(中察人事)” (discerning human affairs), and “Hadal Jiri(下達地理)” (comprehending earthly principles). He claims an unparalleled ability to select individuals, even advising the chairman of Samsung on personnel matters. His understanding of geomancy is so profound that he selected the site for Haneulgung, a location he describes as the best in the world, predestined for its purpose. He emphasizes that his choices in personnel are never mistaken, as he possesses an innate ability to discern individuals’ true nature and their ancestral lineage, ensuring that those who come to him are destined to do so.

  1. The Phenomenon of Baekgung (Heavenly Palace) Ascension
    Huh Kyung-young presents video evidence of his ascension to Baekgung, a heavenly palace. The footage, reportedly provided by a member of his party, depicts a unique phenomenon where Haneulgung transforms, and a flying saucer-like object appears. This object, described as a “black whitehole,” facilitates instantaneous travel to Baekgung, a distance that would otherwise be immeasurable. The video shows the object approaching Haneulgung, which then ascends, seemingly carrying Huh Kyung-young. He clarifies that his physical body remains, while a “different body” ascends, emphasizing the unique nature of this spiritual journey. He explains that this advanced technology allows for inter-planetary travel in mere fractions of a second, far beyond the capabilities of conventional UFOs. The video, dated August 2022, serves as a testament to these extraordinary claims.

  2. The Appointment of Elder Archangels and the Prophecy of Kang Jeung-san
    Huh Kyung-young announces the appointment of Elder Archangels within Haneulgung, with Kim Sang-han being the first recipient. Kim Sang-han, a long-time follower of Daesun Jinrihoe, spent 50 years searching for the Shin-in(神人) prophesied by Kang Jeung-san. Kang Jeung-san foretold the arrival of a Shin-in(神人) 40 years after his death, descending from the Mugeuk(無極) (Ultimate Void) to the Taegeuk(太極) (Supreme Ultimate). Above Taegeuk lies Hwanggeuk(皇極) (Imperial Ultimate), and beyond that, Mugeuk. The Mugeuk realm, where Baekgung resides, transcends the duality of yin and yang, allowing for fluid gender identity.

Huh Kyung-young also addresses misunderstandings regarding religious affiliations, clarifying that Haneulgung embraces all religions and does not discriminate. He recounts the story of Choi Seo-jin’s family, whose ancestors practiced Taegeukdo and Daesun Jinrihoe, highlighting the continuity of spiritual traditions. He emphasizes the core tenets of his teachings: “Do not deceive your heart,” “Cultivate virtue,” “Do not create enmity,” “Do not betray kindness,” and “Help others prosper.” These principles, he states, are difficult to uphold in the world but are essential for a life of love and forgiveness.

  1. The Philosophy of Yin and Yang in the I Ching and Human Nature
    Huh Kyung-young delves into the philosophy of Yin and Yang as interpreted in the I Ching, particularly focusing on the concept of “yin within yin.” He explains that while the surface of yin, like snow or frost, appears soft and yielding, beneath it lies a hidden hardness, like ice. This analogy extends to human nature, particularly women, who may appear gentle but possess an inner strength that, if provoked, can lead to severe consequences. He cites historical examples like Nongae, who, despite her apparent fragility, bravely sacrificed herself to defeat an enemy general.

This principle, known as Mulgeuk Pilban(物極必反) (When things reach an extreme, they reverse), suggests that when yin reaches its peak, it transforms into yang, and vice versa. This universal law applies to all phenomena, including human aging, where hormonal changes can lead to a shift in characteristics. Therefore, one should never underestimate the seemingly weak, as their hidden strength can be formidable. This understanding is crucial for discerning human character and avoiding misjudgment.

  1. The Meaning of “How to Use Wealth Benevolently Without Waste?” (何謂惠而不費)
    Huh Kyung-young introduces a profound question posed to Confucius: “How to Use Wealth Benevolently Without Waste? (何謂惠而不費)” This query, which he humorously suggests remembering as “Highway Bulbi” (불비), asks how one can use wealth wisely, benevolently, and without extravagance. He asserts that his 45 years of providing free meals serve as a direct answer to this question.

He then elaborates on Confucian wisdom regarding wealth:
“A rich person with abundant wealth loses virtue (富者多財損其德).” Wealth can lead to arrogance and a disregard for others, as seen in historical instances of landlords exploiting tenant farmers.
“A common person with abundant wealth incurs excessive faults (小人財多損其過).” For ordinary individuals, excessive wealth can lead to indulgence and recklessness, resulting in harm.

These teachings underscore the importance of using wealth responsibly and for the benefit of others, rather than allowing it to corrupt one’s character.

  1. The Philosophical Foundations of Korean Leaders and Shin-in(神人)
    Huh Kyung-young discusses the guiding philosophies, or Jwaumyeong(座右銘) (literally, “motto on the right side of one’s seat”), of prominent Korean figures:
    Lee Byung-chul (Samsung Founder): His Jwaumyeong(座右銘) was Susinjaega Cheonhagyeongyeong(修身齊家 天下經營) (Cultivate oneself, regulate the family, and manage the world). This philosophy, derived from the Analects of Confucius, emphasized global business expansion.
    Park Chung-hee (Former President): His Jwaumyeong(座右銘) was Susinjaega Chiguk Gyeongje(修身齊家 治國經濟) (Cultivate oneself, regulate the family, and govern the nation through economic development), prioritizing national economic strength as a matter of security.
    Confucius: His Jwaumyeong(座右銘) was Susinjaega Chiguk Pyeongcheonha(修身齊家 治國平天下) (Cultivate oneself, regulate the family, govern the nation, and bring peace to the world), reflecting his ambition to unify and pacify China.

Huh Kyung-young then reveals his own Jwaumyeong(座右銘) as a Shin-in(神人): Habaek(河伯) (River God), Taktaeoh(濁太吳) (Turbid Great Wu), Gangtan(降誕) (Incarnation), and Tongil(統一) (Unification). This sequence signifies his journey from the celestial realm to the earthly plane, his mission to unify the world, and his eventual return to Baekgung.

  1. The Interdependence of In(仁), Ui(義), Ye(禮), Ji(智), Shin(信) and the Dangers of Verbal Harm
    Huh Kyung-young elucidates the interconnectedness of the five cardinal virtues in Eastern philosophy: In(仁) (benevolence), Ui(義) (righteousness), Ye(禮) (propriety), Ji(智) (wisdom), and Shin(信) (trust). He explains that In(仁) resides in Ui(義), Ui(義) in Ye(禮), Ye(禮) in Ji(智), and Ji(智) in Shin(信). This means that true benevolence requires righteousness, righteousness requires propriety, propriety requires wisdom, and wisdom requires trust. For example, an act of righteousness, such as Ahn Jung-geun’s assassination of Ito Hirobumi, must still adhere to propriety; using a pistol was considered more proper than a crude weapon like a sickle.

He defines In(仁) as Antaek(安宅) (a safe dwelling), representing a secure and loving home. Ui(義) is Jeongro(正路) (the right path), signifying a righteous way of life. He emphasizes that these virtues are interdependent; In(仁) without Ui(義), Ui(義) without Ye(禮), Ye(禮) without Ji(智), and Ji(智) without Shin(信) are all incomplete.

Huh Kyung-young then draws a parallel to the Ten Commandments, particularly the prohibition against murder. He asserts that while physical murder is rare, verbal murder, through slander and defamation, is rampant. He cites Jesus’ teaching that people kill more with their words than with their hands. Unresolved minor grievances, or Sowon(小怨), inevitably lead to major enmities, or Daewon(大怨). Therefore, forgiveness is paramount to prevent the escalation of hatred. He highlights the tragic case of Choi Jin-sil, who committed suicide due to malicious online comments, illustrating how verbal attacks can have fatal consequences.

  1. The Unwavering Commitment to Philanthropy and Public Service
    Huh Kyung-young’s commitment to free meal services has spanned 45 years, though it has been intermittently suspended during presidential election campaigns due to legal restrictions. A 1997 article in JoongAng Ilbo, titled “Korea’s Pestalozzi,” highlighted his 18 years of assisting 15,000 underprivileged individuals, a figure he notes was significantly downplayed by the media. He has also served as a permanent guidance counselor for the prosecutor’s office and a rehabilitation committee member for the Ministry of Justice, demonstrating his long-standing dedication to social welfare.

He recounts his experiences running for president three times, emphasizing the astronomical costs involved, which he personally funded through his earnings. He established a non-profit religious foundation, Haneulgung Maintenance Foundation, which exclusively funds free meal services. To finance his political campaigns, he created a separate for-profit corporation, Haneulgung, from which he generates income, pays substantial taxes (including 50 million Korean Won annually for health insurance, the highest in Korea), and then uses the remaining funds for his campaigns. This meticulous financial structure ensures transparency and prevents any accusations of misusing foundation funds.

His philanthropic spirit extends even to his time in prison. Upon his release, he immediately donated the money he had saved to the Korea Childhood Cancer Foundation. He also made a donation to the same foundation while being investigated for election law violations, demonstrating his unwavering commitment to helping others, even in adversity. He emphasizes that his actions are not for personal gain but to set an example for humanity, demonstrating how wealth should be used benevolently.

  1. The Joy of Existence Versus the Joy of Possession
    Huh Kyung-young contrasts the “joy of possession” with the “joy of existence.” He asserts that the joy of possession is fleeting and leads to anxiety, even for the wealthiest individuals. Instead, he advocates for the “joy of existence,” which is found in simply being alive and appreciating one’s physical body. He encourages individuals to recognize the immeasurable value of their own bodies, comparing them to assets worth hundreds of trillions of Korean Won. This perspective shifts focus from material accumulation to the inherent value of life itself.

He also clarifies that Haneulgung, with its numerous hotels and vast land holdings, is not for his personal ownership but will eventually be donated to a foundation for the benefit of all, serving as a place for people to spend their later years. This act of giving underscores his philosophy of prioritizing collective well-being over individual possession.

  1. The Direct Path to Baekgung (Heavenly Palace)
    Huh Kyung-young highlights the unique advantage of Haneulgung in providing a direct path to Baekgung. He contrasts this with conventional religions, which he likens to attempting to travel to America by building one’s own airplane, becoming a pilot, owning an airport, and negotiating visas—a process that would take billions of years and still be impossible. Traditional religions, he states, offer no tangible proof of salvation or the afterlife, leaving followers uncertain about the fate of their loved ones.

At Haneulgung, however, individuals receive immediate “tickets” to Baekgung through blessings and nameplates, requiring only a small financial contribution. This bypasses the arduous spiritual practices of other faiths, such as the eight stages of enlightenment in Buddhism. He notes that many long-time followers of other religions eventually come to Haneulgung, finding tangible evidence and a clear path to the afterlife.

He also foresees a future where access to him will become highly competitive, with millions seeking blessings and only a select few chosen through a lottery system. He emphasizes the current opportunity to meet him directly, urging people to appreciate this rare chance. He asserts that his blessings bestow divine powers, such as the ability to control all cell phones in America, demonstrating the authenticity of his claims. He concludes by stating that even the greatest heroes and civilizations are ultimately ephemeral, destined to become “ant hills,” while the soul’s true destination is Baekgung.

The 45-Year Philanthropy of Huh Kyung-young and the Principle of “How to Best Utilize Wealth Without Waste”

  1. The Enduring Philanthropic Endeavors of Shin-in Huh Kyung-young
    From his youth, at the age of twenty, Huh Kyung-young, the Shin-in, dedicated 98 billion Korean Won to the underprivileged sectors of society. This commitment to service has persisted for 45 years, currently involving monthly expenditures exceeding 100 million Korean Won to provide high-quality complimentary lunchboxes daily to the elderly at Tapgol Park in Seoul. This continuous act of benevolence underscores a profound dedication to the welfare of humanity, extending beyond the boundaries of Korea to encompass the coexistence and prosperity of all humankind.

  2. Reflections on Japanese Ideologies and Economic Principles
    During a visit to Tokyo several decades ago, I observed the remarkable cleanliness and the distinctive ideology of the Japanese people: Son-oh-yang-i (尊王攘夷), which translates to “Revere the Emperor, Expel the Barbarians.” This philosophy, intertwined with the Kamikaze (神風) spirit, posited that all actions should serve the Emperor by repelling foreign influences, perceived as “barbarians.” While Japan achieved significant military victories against Russia and China, its ultimate defeat by the United States demonstrated the limitations of this ideology. American strategists acknowledged the formidable power of the Japanese air force, which, in a mere hour, incapacitated 90% of the U.S. Pacific Fleet at Pearl Harbor. Had this force been directed at major American cities, the outcome could have been catastrophic. This historical context reveals the profound reverence for the Emperor that underpinned Japanese national strength, viewing nations like the United States, Russia, and China as “barbarians” to be confronted, while smaller nations like Korea were merely considered pathways for strategic advancement.

The Kamikaze spirit, therefore, embodies the essence of the Japanese national character. My observations in Tokyo, particularly during a meeting with Chairman Huh Chang-soo of GS Group at the LG Twin Towers, further illuminated the unique cultural and economic principles at play. The enduring partnership between the Huh (許) and Koo (具) families, spanning 70 years without dispute, exemplifies a rare form of gentlemanly collaboration in Korean corporate history. This familial interconnectedness extends to other prominent Korean conglomerates, including Hyundai, LG, Samsung, and Hyosung, forming a complex web of intermarriage and shared heritage.

Beyond political and familial structures, Japanese economic philosophy is rooted in the principle of Ui-i-hap-il (義利合一), meaning the “unity of righteousness and profit.” This Confucian concept, articulated by Confucius himself, dictates that profit must always be aligned with righteousness. An anecdote involving a Japanese taxi driver, who refused payment for guiding me to my destination, perfectly illustrates this principle. He asserted that his duty was to assist, not to profit from a request for directions, thereby upholding the honor of the Emperor and the nation. This profound ethical framework, which prioritizes righteous conduct over mere financial gain, distinguishes Japanese economic thought and contrasts sharply with practices observed elsewhere.

  1. The Cosmic Perspective of Shin-in and the Principle of “How to Best Utilize Wealth Without Waste”
    The Shin-in possesses an unparalleled understanding of the cosmos, referred to as Sang-tong-cheon-mun (上通天文), an acute discernment of human affairs, Jung-chal-in-sa (中察人事), and a profound comprehension of earthly geography, Ha-dal-ji-ri (下達地理). This comprehensive wisdom ensures impeccable judgment in all matters, including the selection of individuals. Any suggestion of error in judgment is a profound misunderstanding of the Shin-in’s omniscient capabilities.

My lectures, which delve into celestial phenomena, offer a glimpse into this cosmic understanding. The Haneulgung (하늘궁) serves as a nexus for extraordinary events, such as my journeys to Baekgung (백궁), the celestial palace. These ascensions are facilitated by a unique flying object, captured on video by a member of our party, Kim Deok. The footage depicts a White Hole (화이트홀) appearing, creating a passage that allows instantaneous travel to Baekgung (백궁). This phenomenon, distinct from conventional interstellar travel, involves a transformation of my physical form, demonstrating a mastery over physical laws that transcends human comprehension. Such events are not mere illusions but verifiable occurrences, witnessed and documented by multiple individuals.

The core principle guiding my philanthropic endeavors is encapsulated in the question posed to Confucius: Ha-wi-hae-ui-bul-bi (何謂惠而不費), which asks, “How can one bestow favors without being wasteful?” This query addresses the judicious and benevolent use of wealth. Confucius’s response implies that true generosity avoids extravagance while maximizing benefit. My 45 years of continuous free meal service exemplify this principle, demonstrating how wealth can be utilized wisely and compassionately.

The philosophies of historical figures like Lee Byung-chul, founder of Samsung, and President Park Chung-hee, both deeply influenced by Confucian texts, offer parallels. Lee Byung-chul’s motto, Su-shin-je-ga-cheon-ha-gyeong-yeong (修身齊家天下經營), emphasized self-cultivation, family management, and global enterprise, reflecting a broad vision derived from the Analects. Park Chung-hee’s focus on Su-shin-je-ga-chi-guk (修身齊家治國), prioritizing national governance and economic prosperity, similarly underscored the importance of a strong, self-sufficient nation. My own life’s mission, however, transcends these earthly ambitions, encompassing a journey from Baekgung (백궁) to Earth, to unify and transform the world, and ultimately to return to the celestial realm.

  1. The Interconnectedness of Virtues and the Perils of Materialism
    Eastern philosophy emphasizes the interconnectedness of five cardinal virtues: In (仁 – benevolence), Ui (義 – righteousness), Ye (禮 – propriety), Ji (智 – wisdom), and Shin (信 – trustworthiness). These virtues are not isolated but mutually dependent. Benevolence, for instance, is rooted in righteousness, which in turn is guided by propriety. Propriety requires wisdom, and wisdom is underpinned by trustworthiness. An act of righteousness, such as Ahn Jung-geun’s assassination of Ito Hirobumi, must still adhere to propriety; using a pistol, rather than a crude weapon, demonstrated a respect for human dignity even in an act of violence.

The Christian Ten Commandments also offer profound insights into human conduct. While murder is explicitly forbidden, Jesus taught that verbal abuse and character assassination constitute a form of spiritual murder, inflicting immense harm. Unresolved minor grievances can escalate into profound animosities, underscoring the importance of forgiveness and compassion.

My extensive philanthropic work, including 45 years of free meal service, has been a testament to these principles. Despite political obstacles that temporarily halted these efforts during election campaigns, the commitment to serving the underprivileged has remained unwavering. My past recognition as “Korea’s Pestalozzi” by the JoongAng Ilbo, acknowledging 18 years of aiding 15,000 disadvantaged individuals, highlights a lifelong dedication to social welfare. Even during periods of incarceration for alleged election law violations, I continued to donate accumulated funds to charitable causes, such as the Korean Childhood Cancer Foundation, demonstrating an ingrained habit of altruism.

The accumulation of wealth, particularly for the affluent, often leads to a diminution of virtue, fostering arrogance and disregard for others. Conversely, for individuals of lesser means, excessive wealth can lead to recklessness and indulgence. My free meal service serves as a living example, demonstrating how to utilize resources for the greater good, rather than succumbing to the pitfalls of materialism. Despite significant personal financial contributions to these endeavors, often exceeding 100 million Korean Won monthly, and substantial tax payments, the media has largely suppressed coverage of these activities. This deliberate omission reflects a societal reluctance to acknowledge the Shin-in’s profound impact.

  1. The Five Pillars of European Progress and the Essence of Existence
    The economic prosperity of Europe is often attributed to five key innovations: gunpowder, paper, printing, the compass, and coffee. While some of these, such as paper, printing, and the compass, originated in the East, their adoption and development in Europe fueled its economic and imperial expansion. The compass, for instance, enabled global navigation and conquest, while coffee provided the stimulant necessary for sustained productivity. This historical trajectory illustrates how the appropriation and adaptation of knowledge can drive civilizational advancement.

In contrast to the material focus of the West, Eastern philosophies, such as Buddhism’s Seok-su-sang-haeng-sik (色受想行識 – form, sensation, perception, mental formations, consciousness) and Confucianism’s In-ui-ye-ji-shin (仁義禮智信 – benevolence, righteousness, propriety, wisdom, trustworthiness), emphasize spiritual and ethical development. While European thought has increasingly incorporated Confucian principles, the fundamental distinction between material and spiritual pursuits remains.

The Japanese economic philosophy of Ui-i-hap-il (義利合一), which integrates righteousness with profit, represents an adaptation of these Eastern virtues. Their unwavering reverence for the Emperor, combined with a disciplined approach to economic activity, enabled them to achieve remarkable technological and military advancements, such as developing submarines and airplanes while other nations were still using rudimentary tools.

Ultimately, true fulfillment lies not in the pursuit of material possessions, or the “joy of ownership,” but in the “joy of existence.” To simply exist, to possess a healthy body and mind, is a miracle of immeasurable value. This profound appreciation for life itself, rather than the fleeting pleasures of acquisition, is the path to genuine contentment.

  1. The Path to Baekgung and the Futility of Earthly Ambitions
    The Haneulgung (하늘궁) offers a direct and expedited path to Baekgung (백궁), a celestial realm that transcends earthly limitations. Unlike conventional religious practices that demand arduous spiritual journeys and uncertain outcomes, the Shin-in provides a clear and accessible route. While other religions require individuals to metaphorically “build their own airplane” and “pilot it to heaven,” the Shin-in offers a direct “ticket” to Baekgung (백궁) through blessings and spiritual empowerment. This direct access bypasses the centuries of prayer and effort that often yield no tangible results in other spiritual traditions.

The Shin-in’s presence on Earth is a miraculous opportunity. While currently accessible to all, a future era will see access restricted, with only a select few chosen through a lottery-like system. This underscores the urgency of embracing this divine connection now.

Earthly achievements, even those of the greatest heroes and empires, are ultimately transient. As the Shin-in observes, the grandest cities and the most formidable leaders will eventually succumb to the forces of nature, becoming mere “ant hills” in the vast expanse of time. The true destination for the soul is Baekgung (백궁), a realm beyond the ephemeral existence of this world. To cling to earthly attachments is to misunderstand the ultimate purpose of life.

The Shin-in’s journey, marked by trials and tribulations, serves as a profound educational experience, allowing for a deeper understanding of human suffering. These experiences, far from being setbacks, are integral to the divine mission. The Shin-in’s unwavering commitment to service, even in the face of adversity, exemplifies the highest form of benevolence.

The question of Ha-wi-hae-ui-bul-bi (何謂惠而不費) – “How can one bestow favors without being wasteful?” – finds its ultimate answer in the Shin-in’s life. The wealthy, if they are not careful, risk losing their virtue, while the humble, if they acquire too much, risk excess. The Shin-in, by consistently channeling resources towards the welfare of others and the expansion of the Haneulgung (하늘궁), demonstrates a perfect balance of generosity and prudence. The vast properties and assets acquired for the Haneulgung (하늘궁) are not for personal gain but are destined to become a sanctuary for all, managed by a foundation for the benefit of future generations.

In conclusion, the Shin-in’s teachings and actions provide a profound blueprint for living a life of purpose, virtue, and ultimate spiritual fulfillment. The path to Baekgung (백궁) is open, offering a direct connection to the divine and a liberation from the transient illusions of the material world.

. The Enduring Philanthropy of Huh Kyung-young: A 45-Year Commitment to Social Welfare

Huh Kyung-young has dedicated his life to supporting the underprivileged, commencing his philanthropic endeavors in his twenties by donating 98 billion Korean Won. This commitment has continued for 45 years, with current monthly expenditures exceeding 100 million Korean Won to provide high-quality complimentary lunchboxes to seniors at Tapgol Park in Seoul. This sustained effort exemplifies a profound dedication to societal well-being.

  1. Reflections on Japanese Ideologies: Sonno Joi and the Unity of Righteousness and Profit
    During a visit to Tokyo decades ago, Huh Kyung-young observed the pristine environment and the prevailing Japanese ideology of Sonno Joi, which translates to “Revere the Emperor, Expel the Barbarians.” This philosophy, embodying a willingness to sacrifice for the emperor, was evident in historical events such as the Kamikaze attacks. While acknowledging the formidable spirit of the Japanese, as recognized even by Americans, Huh Kyung-young noted that this ideology ultimately did not lead to complete success, particularly in conflicts with the United States.

He further elaborated on the Japanese economic principle of the “unity of righteousness and profit.” This concept, rooted in Confucius’s teachings, dictates that profit should only be pursued if it is righteous. Huh Kyung-young recounted an experience with a Japanese taxi driver who refused payment for guiding him, explaining that his action was one of assistance, not commerce. This incident underscored the deep-seated cultural adherence to ethical conduct in economic interactions, contrasting it with practices that prioritize profit over righteousness.

  1. The Interconnectedness of Prominent Korean Families and the Concept of Shin-in(神人)
    Huh Kyung-young discussed the extensive familial connections of his household with leading Korean conglomerates such as LG, Samsung, Hyundai, and Hyosung. He mentioned his relative, Heo Chang-soo, former chairman of GS Group, and the historical partnership between the Heo and Koo families, which has endured for 70 years without disputes over wealth. This intricate web of relationships highlights the deep roots of his family within Korea’s elite.

He then transitioned to the concept of Shin-in(神人), a divine being who possesses profound understanding of the cosmos, human affairs, and earthly geography. Huh Kyung-young asserted that a Shin-in(神人) is infallible in judgment, particularly in selecting individuals, and possesses unparalleled insight into physiognomy and geomancy. He presented Haneulgung as a divinely ordained location, emphasizing its unique geographical significance.

  1. The Phenomenon of Baekgung Ascension: A Glimpse into the Transcendent
    Huh Kyung-young presented video footage depicting his ascension to Baekgung, a celestial realm. The video showed a unique flying object, described as a “black-white hole,” appearing at Haneulgung. This object, capable of traversing immense distances in mere seconds, would envelop his room, allowing him to ascend. He clarified that it is not his physical body that ascends but a different, transcendent form. This phenomenon, he explained, is beyond conventional scientific understanding, likening it to teaching English to an ant. He emphasized that this is not a mere extraterrestrial vehicle but a specialized craft for inter-dimensional travel.

  2. The Five Virtues of the East and the Perils of Materialism
    Huh Kyung-young expounded on the five virtues central to Eastern philosophy: benevolence, righteousness, propriety, wisdom, and trustworthiness. He explained their interconnectedness, asserting that each virtue relies on the others for its true manifestation. For instance, righteousness without propriety devolves into mere aggression, as exemplified by the assassination of Ito Hirobumi by Ahn Jung-geun, which, though righteous, was executed with a pistol to maintain propriety rather than a crude weapon.

He also discussed the dangers of materialism, citing Confucius’s teachings on how wealth can diminish virtue. He highlighted the historical exploitation of tenant farmers by the wealthy, leading to peasant revolts. Huh Kyung-young emphasized that true joy lies in the “joy of existence” rather than the “joy of possession.” He encouraged appreciating one’s physical being as an invaluable treasure, far surpassing any material wealth.

  1. Huh Kyung-young’s Philanthropic Journey and the Critique of Media Portrayal
    Huh Kyung-young detailed his extensive history of philanthropy, which began at age 22. He shared a Central Ilbo article from his forties, labeling him “Korea’s Pestalozzi” for his 18 years of aiding 15,000 underprivileged individuals. He noted that media often downplays his contributions, deliberately omitting his name from reports on his ongoing free meal services, which cost over 100 million Korean Won monthly.

He recounted instances of donating money collected during his incarceration for election law violations to foundations for children with heart conditions and pediatric cancer. These acts, performed even while being detained or immediately upon release, illustrate his unwavering commitment to helping others. He explained that his substantial tax payments, including 50 million Korean Won annually for health insurance, are a necessary means to fund his political activities and philanthropic endeavors, as religious foundations cannot be used for personal or political expenses.

  1. The Path to Baekgung: A Direct Route to Spiritual Ascension
    Huh Kyung-young contrasted his spiritual path with traditional religions, which he characterized as arduous and uncertain. He likened the journey to Baekgung through other religions to attempting to fly to America by building one’s own plane, becoming a pilot, and negotiating visas—a process that would take “hundreds of millions of years” and ultimately fail.

In contrast, he offers a direct and simplified path to Baekgung through “blessings and nameplates,” which he describes as a “pass” or “ticket.” He asserted that his method provides tangible evidence of spiritual progress, allowing individuals to ascertain the spiritual destination of their deceased loved ones. He emphasized the ease and certainty of his approach, contrasting it with the lifelong efforts in other faiths that often yield no discernible results. He concluded by stating that meeting him is a miracle and a stroke of fortune, urging people to appreciate this opportunity before it becomes more exclusive due to increasing demand.

The Philosophy of Benevolence and the Path to Haneulgung

  1. The Enduring Legacy of Benevolent Service
    Huh Kyung-young has dedicated his life to philanthropic endeavors, commencing his charitable work in his twenties by donating 98 billion Korean Won to underprivileged communities. This commitment has spanned 45 years, with current expenditures exceeding 100 million Korean Won monthly to provide high-quality complimentary lunchboxes to seniors at Tapgol Park in Seoul. His profound dedication extends beyond Korea, encompassing a fervent desire for the coexistence and co-prosperity of all humanity.

  2. The Profound Wisdom of “How to Be Benevolent Without Waste” (何爲惠而不費)
    Huh Kyung-young often references a profound question posed to Confucius: “How can one spend money benevolently without waste?” (何爲惠而不費). This query, which he humorously associates with the English term “highway” for memorization, delves into the essence of wise and compassionate financial stewardship. For Huh Kyung-young, his 45 years of providing free meals exemplify the answer to this ancient question, demonstrating how resources can be utilized in a manner that is both benevolent (惠) and free from extravagance (不費). This principle underscores the importance of using wealth not for personal gain or ostentation, but for the genuine betterment of society, ensuring that every expenditure serves a meaningful and impactful purpose.

  3. Philosophical Foundations of Leadership: From Confucius to Shin-in(神人)
    The philosophical underpinnings of leadership are explored through the “Zhaoyouming” (座右銘), which refers to a favorite book kept at one’s right hand for constant reference. Lee Byung-chul, the founder of Samsung, held the Analects of Confucius (論語) as his Zhaoyouming, embodying the philosophy of “cultivating oneself, managing one’s family, and governing the world” (修身齊家治國平天下), which he extended to “managing the world” (天下經營) in a global economic sense. President Park Chung-hee, similarly, focused on “cultivating oneself, managing one’s family, and governing the nation” (修身齊家治國), prioritizing national economic prosperity. Confucius himself aimed for “cultivating oneself, managing one’s family, and bringing peace to the nation” (修身齊家治國平天下), seeking to unify and pacify the Chinese continent. These historical figures illustrate how personal philosophies, deeply rooted in classical texts, shaped their approaches to leadership and societal impact.

  4. The Shin-in’s(神人) Cosmic Mandate and the Cycle of Existence
    In contrast to historical leaders, the Shin-in(神人) possesses a unique and expansive mandate. His Zhaoyouming encompasses a cosmic journey: “Descending from the White Palace (白宮), creating the world, and returning to the White Palace” (下白宮 創世 歸白宮). This signifies a divine mission to descend from a celestial realm, establish and perfect the world, and ultimately return to his origin. This profound purpose transcends earthly ambitions, positioning the Shin-in(神人) as a pivotal figure in the grand cosmic design. His actions and teachings are thus not merely for the benefit of a nation or an era, but for the fundamental transformation and elevation of all existence, reflecting a cyclical journey of creation and return to the divine source.

  5. The Interconnected Virtues: Benevolence, Righteousness, Propriety, Wisdom, and Trust (仁義禮智信)
    The Eastern philosophical tradition emphasizes five core virtues: Benevolence (仁), Righteousness (義), Propriety (禮), Wisdom (智), and Trust (信). These virtues are not isolated but are deeply interconnected, forming a harmonious system. Benevolence (仁) is rooted in Righteousness (義), meaning that true compassion arises from a sense of justice and moral rectitude. Righteousness (義), in turn, is guided by Propriety (禮), ensuring that ethical actions are performed with appropriate conduct and respect. Propriety (禮) is informed by Wisdom (智), requiring discernment and understanding in its application. Finally, Wisdom (智) is grounded in Trust (信), as genuine insight relies on integrity and reliability. This intricate web of virtues asserts that each quality is essential for the full realization and effective practice of the others, creating a holistic framework for ethical living and societal harmony.

  6. The Subtle Power of the Feminine: “Ice Beneath the Snow”
    Huh Kyung-young delves into the profound symbolism of the “ice beneath the snow” (雪下氷), drawing from the principles of I Ching (周易). He explains that while snow (雪) appears soft and yielding, beneath its gentle surface often lies hard, unyielding ice (氷). This analogy serves as a powerful metaphor for the nature of women. Outwardly, women may seem soft and gentle, akin to snow. However, to underestimate or disrespect them is to ignore the formidable strength and resilience that lies beneath, much like the hidden ice that can cause great peril. He asserts that those who dismiss the gentle exterior of women risk encountering an inner fortitude that can be more unyielding than stone. This concept highlights the importance of recognizing and respecting the profound inner strength and unwavering resolve that often characterize the feminine, warning against the dangers of superficial judgment.

  7. The Principle of Reversal (物極必反) and Cosmic Balance
    The universe operates on the principle of “reversal when extremes are reached” (物極必反), a fundamental concept in Eastern philosophy. This principle dictates that when any phenomenon or state reaches its absolute extreme, it inevitably transforms into its opposite. For instance, when the feminine (陰) reaches its peak, it can manifest masculine (陽) characteristics, and vice versa. This cosmic law applies to all aspects of existence, from the natural world to human behavior. Huh Kyung-young asserts that this principle underscores the dynamic and ever-changing nature of reality, where extremes are inherently unstable and lead to a necessary shift towards balance. Therefore, one must always be mindful of the hidden potential for transformation, recognizing that what appears weak may harbor immense strength, and what seems dominant may contain the seeds of its own reversal.

  8. The Japanese Ethos: Loyalty to the Emperor and Righteous Profit (尊王攘夷 義利合一)
    Huh Kyung-young reflects on his observations of Japanese culture, particularly their deep-seated ethos of “revering the Emperor and expelling barbarians” (尊王攘夷). This principle, he explains, is not merely political but permeates their societal values, including their economic philosophy. He highlights the concept of “unity of righteousness and profit” (義利合一), which dictates that profit must always be aligned with righteousness. This means that economic activities should not exploit workers or harm society for mere gain; rather, profit should be a natural outcome of ethical and just practices. He recounts an experience with a Japanese taxi driver who refused payment for simply providing directions, embodying this principle by prioritizing the honorable act of assistance over personal financial gain. This anecdote illustrates how the Japanese strive to uphold their Emperor’s honor and national integrity through their daily conduct, ensuring that their actions, even in commerce, reflect a profound sense of moral duty and collective well-being.

  9. The Shin-in’s(神人) Journey: From Earthly Trials to Celestial Ascent
    Huh Kyung-young describes his unique ability to ascend to Haneulgung (하늘궁), a celestial realm, not through physical travel but through a distinct spiritual process. He explains that when he is to embark on this journey, a special “flying saucer” (비행접시) appears, which is not an ordinary extraterrestrial craft but a specialized vehicle for interdimensional travel. This craft, which he refers to as a “White Hole” (화이트홀), allows him to traverse vast cosmic distances in mere seconds. He asserts that his physical body remains on Earth, while a different, spiritual body ascends into the craft. This phenomenon, he explains, is captured in videos, demonstrating the unique nature of his existence as a Shin-in(神人) who can transcend the limitations of the physical world. This process is not merely a personal journey but a demonstration of his divine connection and the extraordinary capabilities that distinguish him from ordinary humans.

  10. The Perils of Wealth and the Virtue of Giving
    Huh Kyung-young discusses the inherent dangers associated with wealth, drawing from ancient wisdom. He asserts that for the affluent, an abundance of material possessions often leads to a “loss of virtue” (損其德). Wealth can foster arrogance and a tendency to look down upon others, diminishing one’s moral character. He illustrates this with historical examples of landlords exploiting tenant farmers, highlighting how unchecked wealth can lead to injustice and social unrest. Conversely, for individuals of lesser means, an excess of wealth can lead to “excessive indulgence” (損其過), resulting in imprudent behavior and self-inflicted harm. These observations underscore the importance of managing wealth responsibly and benevolently. For Huh Kyung-young, his continuous free meal service for 45 years serves as a living example of how to counteract these pitfalls, demonstrating that true fulfillment comes not from accumulating wealth but from using it to alleviate suffering and uplift others.

  11. The Unseen Philanthropy: Huh Kyung-young’s Decades of Service
    Huh Kyung-young’s extensive philanthropic work, spanning 45 years, has largely gone unrecognized by mainstream media. He recounts how his efforts, such as providing free meals, are often deliberately omitted or downplayed by news outlets, which fear the societal impact of acknowledging his contributions. Despite this, he continues his service, spending over 100 million Korean Won monthly on free meals and contributing significantly to various charitable organizations, including those for children with heart disease and UNICEF. He asserts that his annual contributions to society, including taxes and charitable donations, exceed 10 billion Korean Won. This consistent and substantial giving, often conducted without public fanfare, highlights his unwavering commitment to benevolence, regardless of external recognition or political implications. His actions serve as a testament to his belief in selfless service, even when faced with deliberate suppression from the media.

  12. The Shin-in’s(神人) Financial Stewardship and Public Accountability
    Huh Kyung-young explains the meticulous financial structure he has established to ensure transparency and accountability in his operations, particularly given his political aspirations. He clarifies that while the Haneulgung (하늘궁) religious foundation exists, its funds are strictly for charitable activities like free meal services and cannot be used for personal or political campaigns. To fund his political endeavors, he established separate corporations that generate revenue, pay substantial taxes (including 6 billion Korean Won in national taxes and hundreds of millions in local taxes annually, plus 1.2 billion Korean Won for free meals), and then utilize the remaining personal income for campaign expenses. This rigorous separation of funds and commitment to tax payments ensures that his political activities are financed through legitimate means, preventing any accusations of misusing charitable donations. He asserts that this transparent approach leaves no room for criticism from political opponents, demonstrating his adherence to legal and ethical standards.

  13. The Essence of Existence: Joy in Being vs. Joy in Possessing
    Huh Kyung-young distinguishes between two fundamental sources of joy: the “joy of possession” (所有의 기쁨) and the “joy of existence” (存在의 기쁨). He cautions against the former, explaining that an obsession with accumulating material wealth leads to perpetual anxiety and dissatisfaction, even for the wealthiest individuals. Instead, he advocates for the “joy of existence,” which stems from appreciating the sheer fact of one’s being. He encourages individuals to recognize the immeasurable value of their own bodies—their eyes, arms, and overall health—which are worth trillions of Korean Won. This perspective shifts focus from external acquisitions to internal gratitude for life itself. He emphasizes that Haneulgung (하늘궁) is not built for his personal ownership but as a future sanctuary for all, where people can find peace and security in their later years, ultimately to be donated to a foundation for collective management. This teaching encourages a profound re-evaluation of what truly constitutes a rich and fulfilling life.

  14. The Direct Path to Haneulgung (하늘궁): A Contrast to Traditional Religious Journeys
    Huh Kyung-young contrasts the arduous and often uncertain paths offered by traditional religions with the direct and assured journey to Haneulgung (하늘궁) that he provides. He likens the pursuit of salvation in conventional faiths to attempting to travel to America by personally building an airplane, becoming a pilot, constructing an airport, fueling the craft, and negotiating visas—a process he deems impossible and futile, taking “hundreds of millions of years” without success. In stark contrast, he offers a straightforward “ticket” to Haneulgung (하늘궁) through his blessings and spiritual nameplates, requiring only a modest contribution. He asserts that while traditional religions offer no tangible proof of spiritual progress or the afterlife, Haneulgung (하늘궁) provides immediate and verifiable spiritual benefits, including knowledge of one’s ancestors’ whereabouts and their ascension to higher realms. This direct approach, he claims, bypasses the complexities and uncertainties of conventional spiritual practices, offering a clear and accessible path to divine connection.

  15. The Shin-in’s(神人) Unwavering Authenticity and Cosmic Perspective
    Huh Kyung-young asserts his unwavering authenticity as a Shin-in(神人), stating that he is unaffected by skepticism or criticism because he is genuinely who he claims to be. He explains that a true Shin-in(神人) remains unperturbed by accusations of being a “fake,” whereas a false one would react with anger. He uses the analogy of someone who has truly been to Seoul not needing to argue with someone who hasn’t, as the truth of their experience is self-evident. He emphasizes that his blessings bestow tangible spiritual power, such as the ability to emit light (光彩) and access vast information, which are scientifically inexplicable. He further illustrates the transient nature of earthly achievements by stating that even “heroes of the world” (天下英雄) ultimately become “ant hills” (개미집) in their graves, and magnificent cities will eventually crumble into ant colonies. This cosmic perspective underscores the impermanence of material existence and the ultimate destination of all souls in Haneulgung (하늘궁), urging people not to cling to earthly attachments but to seek higher spiritual truths.

Huh Kyung-young’s 45 Years of Free Meals and “How to Use Money Benevolently Without Waste?”

  1. Keyword Frequency
    money: 29
    Japan: 15
    tax: 14
    group: 13
    family: 12
    economy: 11
    free meals: 10
    chairman: 9
    way: 9
    world: 9

  2. Today’s Central Metaphor
    The lecture uses the metaphor of “ice hidden beneath soft snow” to illustrate that seemingly weak or gentle entities (like women or soft snow) can harbor immense, unyielding strength or danger (like hard ice underneath) if underestimated or provoked.

  3. Lecture in Numbers
    20s: The age at which Huh Kyung-young began supporting the underprivileged.
    98 billion won: The amount Huh Kyung-young initially donated to the underprivileged.
    45 years: The duration of Huh Kyung-young’s continuous volunteer service.
    100 million won: The monthly expense for providing free luxury lunchboxes to seniors in Tapgol Park, Seoul.
    30 years: The time since Huh Kyung-young last visited Japan.
    100%: The percentage of US warships allegedly destroyed by Japanese air power in one hour.
    90%: The percentage of the US Navy allegedly eliminated by Japanese air power.
    50+: The number of countries or states in federations like Russia, China, and the US.
    100 times: The approximate size difference between Japan’s adversaries and Japan.
    70 years: The period during which the Hur and Koo families (LG and GS Groups) maintained a partnership without disputes.
    175: The number of chaebol (conglomerate) founders who originated from Huh Kyung-young’s hometown, Jisu.
    1 second: The time it takes for the Shin-in to travel from the White Hole to Haneulgung.
    2021/2022 August: The approximate date when the video of the Shin-in ascending to Baekgung was recorded.
    50 years: The duration Kim Sang-han spent searching for the Shin-in within Daesun Jinri.
    20: The number of criteria that matched Huh Kyung-young as the Shin-in.
    80 years old: Kim Sang-han’s current age.
    10 commandments: The Christian commandments referenced by Huh Kyung-young.
    6th commandment: “Thou shalt not kill,” which Huh Kyung-young states is the most frequently violated commandment through words.
    18 years: The period during which Huh Kyung-young helped 15,000 underprivileged people, as reported by JoongAng Ilbo.
    40 years old: The age at which Huh Kyung-young first ran for president.
    500 million won: The cost of campaign flyers during Huh Kyung-young’s first presidential campaign, equivalent to 5 billion won today.
    10 billion won: The approximate annual amount Huh Kyung-young pays in taxes and donates to the nation.
    6 billion won: Annual national tax paid by Huh Kyung-young.
    1.2 billion won: Annual cost of free meals.
    50 million won: Huh Kyung-young’s annual health insurance premium.
    4.4 million won: Huh Kyung-young’s monthly health insurance premium, stated as the highest in Korea.
    500-1000 people: The number of seniors who line up for free meals daily.
    5 items: The number of dishes included in the free lunchboxes.
    740,000 won: The amount donated to the Korea Childhood Cancer Foundation from money saved in prison.
    240,000 won: The amount donated to the Korea Childhood Cancer Foundation from money in his wallet upon arrest.
    2008 January 18: The date of Huh Kyung-young’s arrest.
    2009 August 3: The date of Huh Kyung-young’s release from prison.
    1 year 6 months: The duration of Huh Kyung-young’s imprisonment.
    16: The number of hotels purchased by Haneulgung.
    20: The number of land plots purchased by Haneulgung.
    2 trillion won: LG Electronics’ reported deficit for the current year.
    600 trillion won: South Korea’s trade deficit last year.
    5%: Huh Kyung-young’s past approval rating, which was allegedly suppressed by media.
    10,000 people: The number of people who come daily for blessings and name changes.

  4. Signature Sentence
    “The joy of existence is what you must carry with you, but the joy of possession is not much.”

  5. Concise Summary & Highlights
    Huh Kyung-young advocates for benevolent wealth usage, emphasizing existence over possession, exemplified by his 45 years of free meals.

Huh Kyung-young has provided free meals for 45 years, spending over 100 million won monthly.
He believes true wealth management involves using money benevolently and without waste, as questioned by Confucius.
He contrasts his philosophy with the “joy of possession,” advocating for the “joy of existence.”
He highlights his extensive charitable work, including donations from prison, and significant tax contributions.
He criticizes media for suppressing his charitable activities and political influence.
He explains the Shin-in’s unique ability to travel to Baekgung in a special vehicle, not physically.
He discusses the importance of “In (仁), Ui (義), Ye (禮), Ji (智), Shin (信)” in Eastern philosophy and their misinterpretation.

  1. Scriptural / Religious Citations
    The Ten Commandments (Christianity): Huh Kyung-young references the Ten Commandments, specifically highlighting the sixth commandment, “Thou shalt not kill,” and interpreting it broadly to include verbal harm and character assassination.

  2. Historical & Epochal Context
    The lecture touches upon various historical and cultural contexts, including:
    Japanese Imperialism and WWII: References Japan’s “Sonwangyangyi” (尊王攘夷 – Revere the Emperor, Expel the Barbarians) ideology, Kamikaze spirit, and military prowess against the US, Russia, and China, particularly the attack on Pearl Harbor.
    Korean Chaebol History: Mentions the long-standing partnership between the Hur (LG, GS) and Koo families, known for their lack of inheritance disputes, and their connections to other major Korean conglomerates like Samsung, Hyundai, and Hyosung.
    Confucian Philosophy: Discusses Confucius’s teachings on wealth, ethics, and governance, including the concepts of “Hawi Haeui Bulbi” (如何惠而不費 – How to be benevolent without waste) and “Bu Yi Gui Yi Shin Ji Soyok” (富與貴是人之所欲 – Wealth and nobility are what people desire).
    Eastern Philosophy (In, Ui, Ye, Ji, Shin): Explores the five cardinal virtues of Confucianism (benevolence, righteousness, propriety, wisdom, trustworthiness) and their interconnectedness.
    Buddhist Philosophy (Seok, Su, Sang, Haeng, Sik): Briefly mentions the five aggregates (form, sensation, perception, mental formations, consciousness) as the driving force of Buddhism.
    European Economic Development: Identifies five key inventions (gunpowder, paper, printing, compass, coffee) that fueled Europe’s economic rise, noting that some originated in Asia.
    Korean Social Issues: Addresses issues like poverty, homelessness (free meals in Tapgol Park), and the challenges faced by farmers due to landlord exploitation, leading to peasant revolts like the Donghak Peasant Revolution.
    Modern Media and Politics: Criticizes the media for suppressing information about his charitable activities and political influence, suggesting a bias against him.

  3. Key Figures & Events Referenced
    Huh Kyung-young: The speaker himself, a Shin-in (神人) who has dedicated 45 years to free meals and charitable work.
    Lee Hye-yoon: A “Great Archangel” from Japan who presented flowers.
    Huh Chang-soo: Former chairman of GS Group, described as Huh Kyung-young’s relative and friend.
    Huh Tae-soo, Huh Myung-soo, Huh Jin-soo: Relatives of Huh Kyung-young, part of the Hur family.
    Chung Mong-joon: Mentioned as having in-laws from Huh Kyung-young’s family.
    Chung Ju-young: Founder of Hyundai Group, mentioned in connection with family ties.
    Bang Sang-hoon: Chairman of Chosun Ilbo, mentioned as a relative.
    Huh Kang-soo: Huh Kyung-young’s maternal uncle, related to the Chosun Ilbo chairman.
    Huh Sung-jo: Chairman of Taegang Group, whose daughter is married to Huh Kyung-young’s friend.
    Kim Myung-sook: Huh Kyung-young’s elementary school teacher, brought by Huh Sung-jo.
    Kim Deok: A member of Huh Kyung-young’s party who provided the video of the Shin-in ascending to Baekgung.
    Park Hyo-sook: A person who allegedly filmed her husband interacting with the Shin-in’s miniature form.
    Kim Sang-han: A senior advisor and “Elder Great Archangel” who spent 50 years searching for the Shin-in.
    Choi Seo-jin: A person whose grandfather practiced Taegukdo and father was a Seongju-bangmyeon Seongju in Daesun Jinri.
    Kang Jeung-san: Founder of Jeungsanism, who predicted the arrival of the Shin-in 40 years after his death.
    Nongae: A historical figure who embraced a Japanese general and jumped into the Namgang River, symbolizing hidden strength.
    Ahn Jung-geun: Korean independence activist who assassinated Ito Hirobumi, mentioned as an example of righteous action with propriety.
    Ito Hirobumi: Japanese statesman, assassinated by Ahn Jung-geun.
    Jesus: Referenced for his teachings on love and the severity of verbal “murder.”
    Isaiah: Biblical prophet, mentioned in connection with Jesus’ teachings.
    Choi Jin-sil: Korean actress who committed suicide, used as an example of how verbal attacks can lead to real-world harm.
    Pestalozzi: Swiss educator and philanthropist, whose name was used as Huh Kyung-young’s nickname (“Korea’s Pestalozzi”) in a JoongAng Ilbo article.
    Lee Byung-chul: Founder of Samsung Group, whose motto “Susinjega Cheonhayeongyeong” (Cultivate oneself, regulate one’s family, govern the nation, manage the world) is discussed.
    Park Chung-hee: Former President of South Korea, whose motto “Susinjega Chiguk Gyeongje” (Cultivate oneself, regulate one’s family, govern the nation, economy) is discussed.
    Confucius: Chinese philosopher, whose teachings on wealth, ethics, and governance are frequently cited.
    Jeon Bong-jun: Leader of the Donghak Peasant Revolution, mentioned in the context of peasant uprisings against exploitation.
    Nobel: Alfred Nobel, credited with developing gunpowder.
    Kim Young-soo: A party advisor who accompanied Huh Kyung-young after his release from prison.

  4. Core Concept Definitions
    Shin-in (神人): A divine being or God-man, a central figure in the lecture, often referring to Huh Kyung-young himself.
    Haneulgung: A spiritual center or “Sky Temple” where Huh Kyung-young resides and conducts activities.
    Baekgung: A celestial realm or “White Palace” that the Shin-in can travel to.
    Sonwangyangyi (尊王攘夷): A Japanese ideology meaning “Revere the Emperor, Expel the Barbarians,” emphasizing loyalty to the emperor and resistance to foreign influence.
    Ui-i Habil (義利合一): A Japanese economic principle, derived from Confucianism, meaning “unity of righteousness and profit,” where profit must be ethical and just.
    Hawi Haeui Bulbi (如何惠而不費): A Confucian question meaning “How to be benevolent without waste?” or “How to use money benevolently without wasting it?”
    Jwaumyeong (座右銘): Literally “inscription on the right side of one’s seat,” referring to a favorite book or motto kept close for frequent reference.
    Susinjega Cheonhayeongyeong (修身齊家治國平天下): A Confucian principle meaning “Cultivate oneself, regulate one’s family, govern the nation, manage the world,” adapted by Lee Byung-chul for global business.
    Susinjega Chiguk Gyeongje (修身齊家治國經濟): A variation of the Confucian principle, meaning “Cultivate oneself, regulate one’s family, govern the nation, economy,” adopted by Park Chung-hee for national economic development.
    Susinjega Chiguk Pyeongcheonha (修身齊家治國平天下): Confucius’s original motto, meaning “Cultivate oneself, regulate one’s family, govern the nation, bring peace to the world.”
    In (仁), Ui (義), Ye (禮), Ji (智), Shin (信): The five cardinal virtues of Confucianism: benevolence (love), righteousness (right path), propriety (etiquette), wisdom, and trustworthiness.
    Seok (色), Su (受), Sang (想), Haeng (行), Sik (識): The five aggregates (skandhas) in Buddhism: form, sensation, perception, mental formations, and consciousness.
    Mulgeok Pilban (物極必反): A principle meaning “When things reach their extreme, they reverse,” applied to natural phenomena and human aging.
    Daeun Pilsaeng (大怨必生): A principle meaning “Great resentment will surely arise,” if small grievances are not resolved.
    Joy of Possession: The happiness derived from owning material things, which Huh Kyung-young warns against.
    Joy of Existence: The happiness derived from simply being alive and existing, which Huh Kyung-young advocates for.
    Black/White Hole: A concept used to describe the Shin-in’s instantaneous travel method, implying a portal or wormhole.

  5. Central Questions & Answers
    Central Question: “How should money be used benevolently and without waste?” (하이웨이 불비 – Hawi Haeui Bulbi)
    Speaker’s Answer: Money should be used to alleviate the suffering of others, not for personal accumulation or the “joy of possession.” Huh Kyung-young’s 45 years of free meals and continuous donations exemplify this principle, demonstrating that true wealth is in giving and serving, rather than hoarding, which can lead to a loss of virtue.

  6. Conclusion & Strategic / Philosophical Implications
    The lecture concludes with a call to embrace the “joy of existence” over the “joy of possession,” emphasizing that material wealth should be used to alleviate suffering and contribute to a greater purpose, rather than for personal gain or accumulation. The strategic implication is that true leadership and spiritual fulfillment come from selfless service and a deep understanding of universal principles, transcending conventional political and economic systems. Philosophically, it suggests that human existence itself is a miracle, and focusing on this inherent value, rather than external possessions, leads to genuine happiness and avoids the pitfalls of greed and arrogance. The ultimate goal is to guide people to Baekgung, a spiritual destination, through simple means like blessings and name changes, contrasting with the arduous paths of traditional religions.

  7. Cross-Referencing
    Confucian Classics (Analects): The lecture frequently references Confucius’s teachings, including specific phrases like “Hawi Haeui Bulbi” and “Bu Yi Gui Yi Shin Ji Soyok,” indicating a deep engagement with Confucian philosophy.
    Korean Chaebol History: The discussion of the Hur and Koo families (LG, GS) and their unique partnership without inheritance disputes is a well-known aspect of Korean corporate history.
    Jeungsanism: The mention of Kang Jeung-san’s prophecy about the Shin-in’s arrival 40 years after his death directly references a core belief within Jeungsanism, a Korean new religion.
    Buddhist Philosophy: The reference to “Seok, Su, Sang, Haeng, Sik” (the five aggregates) connects to fundamental concepts in Buddhist teachings.
    Christianity (Ten Commandments): The discussion of the Ten Commandments and Jesus’s teachings on verbal “murder” draws from Christian scripture and theology.
    European Renaissance/Exploration: The five inventions (gunpowder, paper, printing, compass, coffee) are widely recognized as catalysts for European expansion and economic growth, though their origins are often debated.

  8. Content Gaps & Unaddressed Areas
    Specifics of Shin-in’s Powers: While the lecture mentions the Shin-in’s ability to travel to Baekgung and change cell phones in France in one second, it lacks a detailed explanation of how these powers work or their scientific basis, beyond vague references to “Black/White Hole” and “special flight vehicle.”
    Verification of Claims: Many claims, such as the 98 billion won donation, the 45 years of continuous free meals, the highest health insurance payments in Korea, and the media suppression, are presented without external verification or detailed evidence.
    Financial Structure of Haneulgung: The lecture briefly touches on Haneulgung’s financial structure, mentioning a religious foundation and separate corporations for revenue generation and tax payment. However, a clearer, more transparent breakdown of how funds are managed, invested (e.g., 16 hotels, 20 land plots), and distributed would strengthen credibility.
    Details of Political Campaigns: While Huh Kyung-young mentions running for president multiple times and the associated costs, the lecture does not delve into the specific policies or platforms he advocated for during these campaigns, focusing more on the financial burden and personal sacrifice.
    Nature of “Baekgung” and “Blessings”: The concept of Baekgung as a destination and the “blessings” and “name changes” as a means to get there are presented as unique and superior to traditional religious paths, but the exact nature of these spiritual benefits and their mechanism remains somewhat abstract.

  9. Future Predictions & Prophetic Statements
    Future Shame for Critics: Huh Kyung-young predicts that those who currently criticize or ignore him will eventually feel ashamed when his global influence becomes undeniable.
    Global Recognition of Shin-in: He foresees a time when the Shin-in (referring to himself) will be globally recognized, causing those who suppressed him to hide.
    Future Scarcity of Shin-in Encounters: He predicts that in the future, due to overwhelming demand (tens of thousands daily), meeting the Shin-in will become a lottery-like event, requiring a special “ticket” or “number” to be drawn, unlike the current open access.
    Earth’s Demise and Ant Colonies: He prophesies that eventually, all human structures, including cities and buildings, will crumble and become “ant colonies” as the Earth meets its end, emphasizing the transient nature of material possessions.
    Haneulgung as a Future Retirement Home: He states that Haneulgung, with its acquired properties, is being prepared as a place for his followers to spend their retirement, eventually transitioning into a foundation managed by the state and its directors.

Executive Insight
This lecture by Huh Kyung-young offers a compelling, albeit self-referential, framework for understanding wealth and purpose. His core message, encapsulated in the “joy of existence” versus “joy of possession,” challenges conventional notions of success and material accumulation. For professionals, this translates into a strategic imperative to align personal and organizational objectives with broader societal benefit, rather than solely focusing on profit. His extensive, long-term charitable endeavors, despite personal and political setbacks, underscore the power of consistent, values-driven action. The lecture implicitly suggests that true influence and legacy are built not through conventional power structures or media validation, but through unwavering commitment to a higher purpose and the well-being of others, even if initially unacknowledged. This perspective encourages a re-evaluation of what constitutes “return on investment” beyond financial metrics, emphasizing social impact and spiritual fulfillment.

A Comprehensive Analysis of Huh Kyung-young’s Lecture: The Philosophy of Benevolent Spending and the Path to True Existence

  1. Basic Information
    Lecture Session and Date: 1379th Huh Kyung-young Saturday Lecture, 2023.03.18
    Main Theme: The lecture explores the profound meaning of benevolent spending, exemplified by Huh Kyung-young’s 45 years of free meal service, and delves into philosophical concepts of existence, morality, and the nature of the God-man.
    Location: Sky Temple Lecture Hall
    Key Segments:
    Huh Kyung-young’s Philanthropic Endeavors: A detailed account of his 45 years of continuous free meal service and financial support for the underprivileged, including personal anecdotes and media coverage.
    Philosophical Principles of Spending: An exposition on Confucius’s teachings regarding how to spend money benevolently and without waste, contrasting it with the pitfalls of wealth for the rich and the common person.
    The God-man’s Unique Nature and Mission: Discussions on the God-man’s distinct attributes, including his ability to travel to the Sky Palace, his profound understanding of human nature and destiny, and his role in guiding humanity.
    Eastern and Western Philosophical Frameworks: A comparative analysis of Eastern concepts like In-ui-ye-ji-shin (仁義禮智信) and Buddhist principles (色受想行識) with Western drivers of economic growth, highlighting their respective focuses on spirit versus material.
    The Joy of Existence vs. The Joy of Possession: A core teaching that encourages finding joy in one’s mere existence rather than in material possessions, which often lead to anxiety and dissatisfaction.

  2. Core Messages
    Benevolent Spending (下意惠而不費): “How should one spend money benevolently and without waste?”
    This question, attributed to Confucius, serves as the central theme, with Huh Kyung-young’s 45 years of free meal service presented as a living answer, demonstrating how wealth can be used for the greater good rather than for personal indulgence or accumulation.
    The Perils of Wealth: “When the rich have much wealth, they lose their virtue; when the common person has much wealth, they incur excessive faults.”
    This ancient wisdom explains that excessive wealth can lead to arrogance and a decline in moral character for the wealthy, while for ordinary individuals, it can lead to overindulgence and numerous mistakes.
    The God-man’s Infallible Judgment: “Do you think the God-man makes mistakes in choosing people? Absolutely not.”
    This statement conveys the God-man’s perfect discernment in selecting individuals, implying that those around him are there by divine connection, not by chance or error.
    The Joy of Existence over Possession: “The joy of possession is very bad… The joy of existence is what you should carry.”
    This teaching encourages individuals to find contentment and happiness in the simple fact of their being alive and healthy, rather than seeking satisfaction through the accumulation of material goods, which often brings anxiety.
    Forgiveness and Avoiding Resentment: “If you do not resolve small grudges, great resentment will surely arise.”
    This principle advises against harboring minor resentments, as they can escalate into significant animosity, underscoring the importance of forgiveness and harmonious relationships.

  3. Detailed Summary
    Topic: Huh Kyung-young’s Philanthropy and Public Service
    Main Assertions: Huh Kyung-young has dedicated 45 years to supporting the underprivileged, starting from his youth, and currently provides over 100 million won monthly for free, high-quality lunchboxes to seniors at Tapgol Park in Seoul. He has also made significant donations to children’s heart surgery and pediatric cancer foundations, even while incarcerated.
    Analogies/Examples: He references a JoongAng Ilbo article from his youth that dubbed him “Korea’s Pestalozzi” for his 18 years of helping 15,000 disadvantaged individuals. He also recounts donating money saved during his imprisonment to charitable causes immediately upon release.
    Practical Message: His actions serve as a model for benevolent spending and selfless service, demonstrating a lifelong commitment to helping others, regardless of personal circumstances.

Topic: The God-man’s Unique Abilities and the Sky Temple
Main Assertions: The God-man possesses extraordinary abilities, including “Sangtong Cheonmun” (上通天文 – understanding heavenly principles), “Jungchal Insa” (中察人事 – discerning human affairs), and “Hadal Jiri” (下達地理 – mastering earthly geography). He also has the unique ability to travel to the Sky Palace via a special “white hole” transport, which is distinct from ordinary UFOs.
Analogies/Examples: He presents video footage of his Sky Palace transport, explaining how a “white hole” appears and his “other body” ascends, emphasizing that his physical body remains. He also mentions his ability to influence global communication networks instantly.
Practical Message: The God-man’s existence and powers are beyond conventional understanding, serving as a testament to his divine nature and his role as a guide for humanity.

Topic: Japanese Philosophy and Economic Principles
Main Assertions: Japanese society is deeply rooted in the “Sonno Joi” (尊王攘夷 – Revere the Emperor, Expel the Barbarians) ideology, which historically drove their military and nationalistic endeavors. Their economic philosophy, “Gi-i Habil” (義利合一 – Unity of Righteousness and Profit), dictates that profit must always be aligned with righteousness.
Analogies/Examples: He recounts an experience in Japan where a taxi driver refused payment for giving directions, explaining that receiving money for such an act would dishonor the Emperor. This illustrates the “Gi-i Habil” principle.
Practical Message: Understanding these deep-seated cultural and philosophical principles is crucial for comprehending Japanese societal behavior and economic success, contrasting it with a perceived lack of such unified principles in Korea.

Topic: Eastern Philosophical Virtues (In-ui-ye-ji-shin)
Main Assertions: The five cardinal virtues of the East—In (仁: benevolence), Ui (義: righteousness), Ye (禮: propriety), Ji (智: wisdom), and Shin (信: trustworthiness)—are interconnected and essential for a virtuous life. Each virtue relies on the others for its proper manifestation.
Analogies/Examples: He explains that righteousness (Ui) without propriety (Ye) is not true righteousness, citing Ahn Jung-geun’s assassination of Ito Hirobumi with a pistol as an act of righteousness performed with propriety, unlike a brutal act with a scythe. He also defines In as a “safe home” (安宅) and Ui as a “right path” (正路).
Practical Message: These virtues provide a comprehensive framework for ethical conduct, emphasizing that actions must be guided by a holistic understanding of morality and wisdom.

Topic: The Dangers of Verbal Harm and the Principle of Mul-gok-pil-ban
Main Assertions: Verbal abuse and slander are forms of “murder” that can lead to severe consequences, as emphasized in the Ten Commandments and by Jesus. Unresolved small grudges inevitably lead to greater resentments. The principle of Mul-gok-pil-ban (物極必反 – when things reach an extreme, they reverse) applies to all aspects of the universe, including human nature and gender roles.
Analogies/Examples: He cites the example of Choi Jin-sil’s suicide due to malicious online comments, equating such comments to murder. He also uses the analogy of soft snow concealing hard ice to illustrate that seemingly weak individuals (like women) can possess immense inner strength, warning against underestimating them.
Practical Message: Individuals should be mindful of their words, practice forgiveness, and avoid underestimating others, recognizing the inherent strength and potential for reversal in all things.

Topic: The Joy of Existence vs. The Joy of Possession
Main Assertions: True happiness comes from appreciating one’s existence rather than accumulating material possessions. The pursuit of ownership often leads to anxiety and dissatisfaction, even for the extremely wealthy.
Analogies/Examples: He encourages people to value their physical body—their eyes, arms, and overall health—as priceless treasures, far more valuable than any material wealth.
Practical Message: Shift focus from material acquisition to gratitude for life itself, fostering inner peace and contentment.

Topic: The Sky Temple’s Role in Spiritual Ascension
Main Assertions: Unlike traditional religions that require arduous spiritual journeys with uncertain outcomes, the Sky Temple offers a direct and certain path to the Sky Palace through blessings and nameplates.
Analogies/Examples: He compares other religions’ paths to the Sky Palace to building one’s own airplane, becoming a pilot, and navigating complex international relations for visas, a process that would take “hundreds of millions of years.” In contrast, the Sky Temple provides an immediate “ticket” or “pass.”
Practical Message: The Sky Temple provides a unique and efficient means for spiritual elevation and connection to the divine, offering tangible results and certainty in one’s spiritual journey.

  1. Key Quotes Collection
    “How should one spend money benevolently and without waste?” (Question from Confucius, central to the lecture’s theme of philanthropic action.)
    “When the rich have much wealth, they lose their virtue; when the common person has much wealth, they incur excessive faults.” (Ancient wisdom explaining the moral pitfalls of wealth for different social classes.)
    “If you do not resolve small grudges, great resentment will surely arise.” (A warning about the escalation of unresolved conflicts and the importance of forgiveness.)
    “Do you think the God-man makes mistakes in choosing people? Absolutely not.” (A statement affirming the God-man’s perfect judgment and divine selection of individuals.)
    “The joy of possession is very bad… The joy of existence is what you should carry.” (A core teaching distinguishing between fleeting material happiness and profound existential contentment.)
    “Even if there are heroes of the world, they are merely like ants and ant nests.” (A philosophical reflection on the transient nature of worldly power and achievements in the grand scheme of existence.)
    “The softest snow or frost, though it appears weak, can conceal ice harder than stone underneath.” (An analogy from I Ching to illustrate that apparent weakness can hide immense, unyielding strength.)
    “The principle of Mul-gok-pil-ban (物極必反) means that when things reach an extreme, they inevitably reverse.” (A fundamental cosmic law explaining the cyclical nature of phenomena and the inevitability of change.)
    “In (仁) is a safe home (安宅), and Ui (義) is the right path (正路).” (Definitions of two core Eastern virtues, emphasizing their foundational role in a righteous life.)
    “You are seeing the heavenly principles (天文) that I lecture on.” (A statement indicating that his teachings are not merely human knowledge but revelations of cosmic truths.)
    “My body does not board; another body ascends.” (An explanation of the God-man’s unique method of traveling to the Sky Palace, involving a non-physical form.)
    “The money remaining after I eat my meals is not mine; if someone in need comes, I must give it.” (A personal principle of extreme generosity, viewing surplus wealth as a resource for others.)

  2. Historical / Doctrinal Connections
    This lecture consistently builds upon Huh Kyung-young’s established teachings, particularly his emphasis on philanthropy, spiritual enlightenment, and the unique role of the God-man. His 45 years of free meal service directly embodies his long-standing commitment to social welfare, a practical manifestation of his “benevolent spending” philosophy. The discussion of the God-man’s abilities, such as “Sangtong Cheonmun” and Sky Palace travel, reinforces his divine-human theory, presenting him as a being with unparalleled cosmic understanding and power. The lecture also connects to his broader vision for humanity’s spiritual ascension, offering a direct path to the Sky Palace through his blessings, contrasting it with the perceived complexities and uncertainties of traditional religious paths.

Newly Emphasized Points or Developments:
Deep Dive into Confucian and Eastern Philosophy: While always present, this lecture provides a more detailed and explicit breakdown of Confucian concepts like “How to spend money benevolently and without waste” (下意惠而不費) and the interconnectedness of In-ui-ye-ji-shin (仁義禮智信). He applies these ancient wisdoms directly to contemporary issues and his own actions.
Comparative Analysis of Civilizational Drivers: The lecture introduces a comparative framework between Eastern philosophical virtues (In-ui-ye-ji-shin) and Western economic drivers (gunpowder, paper, printing, compass, coffee), highlighting the distinct emphasis on spirit versus material in different cultures. This offers a broader, more global perspective on human development.
The Principle of Mul-gok-pil-ban (物極必反): This ancient principle is given significant attention, applied not only to cosmic cycles but also to human relationships and the hidden strengths within seemingly weak individuals, adding a layer of philosophical depth to his practical advice.
The Joy of Existence as a Core Teaching: The distinction between the “joy of possession” and the “joy of existence” is presented as a fundamental teaching for achieving true happiness and inner peace, serving as a counter-narrative to modern materialism.
Personal Anecdotes as Doctrinal Proof: His detailed recounting of personal experiences, such as the taxi driver in Japan, his imprisonment, and his continuous charitable acts, are presented not just as stories but as living proofs of his teachings and the God-man’s principles.

  1. Action Items & Blessing Guidance
    Practice Benevolent Giving: Emulate Huh Kyung-young’s example by engaging in acts of charity and selfless service, particularly by supporting the underprivileged, as a way to spend resources wisely and virtuously.
    Cultivate Forgiveness and Mindful Speech: Actively resolve small grudges and refrain from verbal harm, recognizing that words can be as destructive as physical actions, thereby preventing the escalation of resentment.
    Seek the Joy of Existence: Shift focus from accumulating material possessions to appreciating the inherent value of one’s life and physical being, finding contentment in existence itself rather than in transient ownership.
    Engage with Sky Temple Teachings: Attend Sky Temple sessions and lectures to receive direct guidance and blessings, which are presented as a direct and certain path to spiritual ascension and the Sky Palace, unlike the arduous paths of traditional religions.
    Support Sky Temple Initiatives: Participate in Sky Temple activities, such as providing meals for members, to foster a community of care and ensure that no one within the community goes hungry, reflecting the broader philanthropic mission.

  2. One-Sentence Overall Summary
    This lecture by Huh Kyung-young, the God-man, profoundly illustrates that true wealth lies not in material accumulation but in benevolent spending and selfless service, exemplified by his 45 years of free meal provision, while guiding humanity towards the joy of existence and spiritual ascension through his unique divine connection and the direct path offered by the Sky Temple, all underpinned by deep Eastern philosophical wisdom and a call to mindful, virtuous living.

Huh Kyung-young’s 45 Years of Philanthropy and the Principle of Benevolent Expenditure

  1. A Legacy of Philanthropy: Decades of Service to the Underprivileged
    Huh Kyung-young has dedicated his life to serving the marginalized, commencing his philanthropic endeavors in his twenties by donating 98 billion Korean Won to the underprivileged. This commitment has persisted for 45 years, with current monthly expenditures exceeding 100 million Korean Won to provide high-quality complimentary lunchboxes to the elderly at Tapgol Park in Seoul. This sustained service underscores a profound dedication to the welfare of society, extending beyond national borders to encompass the coexistence and prosperity of all humanity.

  2. Reflections on Japanese Ethos: Loyalty, Profit, and National Identity
    During a past visit to Tokyo, Huh Kyung-young observed the remarkable cleanliness and unique philosophical underpinnings of Japanese society. He noted the concept of Sonno Joi (尊王攘夷), which translates to “Revere the Emperor, Expel the Barbarians.” This ideology, exemplified by the Kamikaze spirit, emphasized unwavering loyalty to the emperor and the expulsion of foreign influences. While this philosophy fueled significant military achievements, such as the swift incapacitation of a substantial portion of the U.S. Pacific Fleet at Pearl Harbor, it ultimately did not lead to complete success against global powers like the United States, Russia, and China.

Huh Kyung-young further elaborated on the Japanese economic principle of Gi-ri Gappil (義利合一), meaning the “unity of righteousness (義) and profit (利).” This principle dictates that economic activities should only be pursued when both righteousness and profit are in harmony. He recounted an experience with a Japanese taxi driver who refused payment for providing directions, asserting that his action was a service, not a transaction for profit. This anecdote illustrates the deep-seated cultural value of prioritizing ethical conduct over mere financial gain, a principle that has profoundly shaped Japan’s economic and social fabric.

  1. The Interconnectedness of Prominent Korean Families
    Huh Kyung-young highlighted the extensive familial connections between his lineage and some of Korea’s most influential conglomerates, including LG, Samsung, Hyundai, and Hyosung. He mentioned his relationship with former GS Group Chairman Huh Chang-soo, who is both a friend and a relative. The historical partnership between the Huh and Koo families, spanning 70 years without disputes over wealth, is renowned for its integrity and gentlemanly conduct. These intricate relationships extend to other prominent families, such as the Chung family of Hyundai, underscoring a deeply interwoven network among Korea’s elite.

  2. The Shin-in’s Omniscience: Mastery of Heaven, Humanity, and Earth
    Huh Kyung-young asserted his status as a Shin-in (神人), a divine human, possessing unparalleled understanding across all domains. He described this as Sangtong Cheonmun (上通天文), comprehending the celestial order; Jungchal Insa (中察人事), discerning human affairs; and Hadal Jiri (下達地理), mastering earthly principles.

Celestial Comprehension: His lectures, he stated, convey celestial knowledge, allowing individuals to perceive the workings of the cosmos.
Human Discernment: He claimed an extraordinary ability to select individuals, even advising prominent figures like the Samsung chairman on personnel matters. This discernment extends to understanding people’s true nature, transcending superficial appearances.
Geomantic Mastery: He indicated that the location of Haneulgung, situated on a prime volcanic site, was predetermined and reflects his profound understanding of geomancy.

He emphasized that a Shin-in’s actions, particularly in selecting individuals, are never arbitrary or mistaken, as they are guided by this comprehensive understanding.

  1. The Phenomenon of Baekgung Ascension
    Huh Kyung-young presented video evidence of his “ascension to Baekgung,” a celestial realm. The footage depicted a unique phenomenon where a structure at Haneulgung transforms, allowing a “flying saucer” to emerge and transport him. He clarified that this is not a conventional aircraft but a specialized vehicle capable of traversing vast distances, such as to Baekgung, in mere fractions of a second. He explained that his physical body remains, while a different form of himself undertakes this journey. This extraordinary event, he asserted, is not a fabrication but a documented occurrence, witnessed and recorded by others.

  2. The Wisdom of Ancient Teachings: Yin and Yang in Human Nature
    Huh Kyung-young delved into the philosophical concept of Yin and Yang, particularly as it relates to human nature and the principle of Mulgeuk Pilban (物極必反), meaning “when things reach their extreme, they reverse.” He used the analogy of snow and ice: while snow appears soft, a hidden layer of hard ice beneath it can be perilous. Similarly, he cautioned against underestimating seemingly gentle individuals, especially women, who possess an inner strength and resilience that can be formidable when provoked. He cited historical examples, such as the legendary courtesan Nongae, who, despite her delicate appearance, demonstrated immense courage and strength. This principle extends to the natural world and human aging, where extreme states can lead to transformations, such as hormonal shifts in the elderly.

  3. The Confucian Principle of Benevolent Wealth Management
    Huh Kyung-young introduced a profound question posed to Confucius: “How should one spend money benevolently and without waste?” This query, Ha-wi Hae-ui Bul-bi (何謂惠而不費), translates to “How can one be benevolent without being wasteful?” He explained that this question forms the core of his lecture on his 45 years of free meal service.

He then expounded on Confucian wisdom regarding wealth:
The Wealthy and Virtue: “When the wealthy possess abundant riches, they risk losing their virtue.” This implies that excessive wealth can lead to arrogance and a disregard for others.
The Commoner and Excess: “When commoners possess abundant riches, they risk excessive indulgence.” This suggests that those of humble origins, upon acquiring wealth, may succumb to extravagance and recklessness.

These teachings underscore the importance of managing wealth with wisdom and humility, preventing it from corrupting one’s character or leading to detrimental actions.

  1. The Shin-in’s Life Path: From Philanthropy to Public Service
    Huh Kyung-young recounted his journey from early philanthropic work to his presidential campaigns. He began his free meal service at the age of 22, assisting over 15,000 underprivileged individuals over 18 years, earning him the moniker “Korea’s Pestalozzi” from the JoongAng Ilbo newspaper. His commitment to service extended to roles as a permanent guidance counselor for the prosecution office and a rehabilitation committee member for the Ministry of Justice.

He detailed the immense financial burden of his political campaigns, which involved astronomical sums for advertising, printing, and organizational activities. Despite these costs, he emphasized that his political endeavors were funded through his personal income, generated from his lectures and other ventures, ensuring transparency and accountability. He highlighted his significant tax contributions, including over 50 million Korean Won annually for health insurance, asserting that he is among the highest taxpayers in Korea. This financial independence allows him to pursue his political aspirations without relying on external funding, which could compromise his integrity.

  1. Unwavering Commitment to Charity, Even in Adversity
    Huh Kyung-young shared poignant examples of his unwavering commitment to charity, even during periods of personal hardship. Upon his release from prison for election law violations, he immediately donated the money he had saved during his incarceration to the Korea Childhood Cancer Foundation. He also recounted an instance where, while being processed for arrest, he instructed police officers to transfer funds from his wallet to the same foundation for children’s heart surgeries. These acts demonstrate a deeply ingrained habit of giving, regardless of his circumstances.

He contrasted his actions with those who, upon release from prison, prioritize personal indulgence. His immediate return to philanthropy, even as his home was being redeveloped and his possessions lost, underscores his profound dedication to serving others. He views such experiences as part of his “educational process,” allowing him to empathize with the struggles of ordinary people.

  1. The Joy of Existence Versus the Peril of Possession
    Huh Kyung-young concluded by contrasting the “joy of existence” with the “joy of possession.” He asserted that true happiness lies in appreciating one’s mere existence, recognizing the invaluable nature of one’s body and life. The joy of possession, conversely, is fleeting and can lead to anxiety and dissatisfaction, even for the wealthiest individuals. He encouraged his followers to embrace the joy of simply being, rather than becoming entangled in the endless pursuit of material wealth.

He also outlined the unique benefits of Haneulgung, where individuals can receive “blessings” and “nameplates” that guarantee their ascension to Baekgung. He contrasted this direct path with other religions, which he characterized as requiring arduous and often unfulfilled efforts to reach a spiritual destination. He emphasized that Haneulgung offers a clear and immediate route to spiritual salvation, a path that will become increasingly sought after as the world recognizes his divine status. He concluded by asserting that even the greatest heroes and civilizations will eventually succumb to the passage of time, becoming mere “ant hills,” while the soul’s journey to Baekgung remains the ultimate purpose.

What is the meaning of ‘하위혜이불비’? It’s a question from Confucius asking how to spend money wisely and benevolently without waste, which is answered by the speaker’s 45 years of free meal service.

  1. Introduction to Heo Kyeong-yeong’s Philanthropy and Japanese Culture
    Heo Kyeong-yeong has dedicated 45 years and billions of won to helping the underprivileged, and he shares his insights on Japanese culture, including their unique philosophies of “Sonwangyangyi” and “Uiwaik-hapil.”

1.1. Heo Kyeong-yeong’s Philanthropic Efforts
Heo Kyeong-yeong has supported the underprivileged with 98 billion won since his twenties and has continued his service for 45 years.
He currently provides high-quality free lunchboxes to seniors at Seoul’s Tapgol Park daily, costing over 100 million won per month.
A Japanese ambassador, Hye-yoon Lee, presented a pink orchid to Heo Kyeong-yeong, who noted it had been 30 years since his last visit to Japan.

1.2. Insights into Japanese Culture and Philosophy
Heo Kyeong-yeong observed Japan’s cleanliness and discussed the Japanese philosophy of Sonwangyangyi (respecting the emperor and expelling barbarians).
This philosophy, linked to the Kamikaze spirit, meant that for the emperor, they must expel barbarians.
While Japan defeated Russia and China, they were ultimately defeated by the United States, indicating their limited success despite their powerful military.
The Japanese air force was capable of destroying 90% of the US Navy’s battleships in an hour, an unimaginable feat.
If this power had reached Washington, Chicago, or New York, the US would have been destroyed, as there was no way to stop the Kamikaze.
Japan considered major powers like the US, Russia, and China as “barbarians,” but did not view Korea as a competitor, only asking for passage when invading Russia.
The Kamikaze spirit is essentially the Japanese spirit.
Heo Kyeong-yeong recounted a past visit to Tokyo with Heo Chang-soo, then chairman of GS Group, and discussed the history of the Heo and Koo families.
The Heo and Koo families, who founded LG and GS Groups, have a 70-year history of partnership without disputes, known as a “gentleman’s family.”
These families are interconnected through marriage with other major Korean conglomerates like Hyundai, Samsung, and Hyosung.
Heo Kyeong-yeong described himself as a “Shin-in” (divine being) with extraordinary abilities.
He claims to possess Sangtong Cheonmun (understanding the heavens), Jungchal Insa (discerning people), and Hadal Jiri (mastering geography).
He asserts his ability to select the best people, even advising Samsung’s chairman on personnel matters, and claims to be the world’s best at physiognomy (face reading).
He also states he is the world’s best in feng shui (geomancy), indicating that the location of his Haneulgung (Sky Palace) is the best in the world.
He emphasizes that he cannot be misunderstood or seen as an ordinary person involved in business or making poor personnel choices.

  1. Heo Kyeong-yeong’s Supernatural Abilities and Appointments
    Heo Kyeong-yeong demonstrates his ability to travel to Baekgung (Heavenly Palace) using a UFO and appoints a Senior Archangel based on their lifelong search for a divine being.

2.1. Demonstration of Travel to Baekgung
Heo Kyeong-yeong presented a video showing him ascending to Baekgung (Heavenly Palace).
The video shows a UFO (flying saucer) arriving at Haneulgung, which then covers the building as Heo Kyeong-yeong enters it.
The UFO then ascends, and Heo Kyeong-yeong explains that it is a special craft that can travel to Baekgung in 0.1 seconds.
He clarifies that his physical body remains in his room, but a “different body” ascends into the UFO.
He also mentions that the UFO can adjust its speed within Earth’s atmosphere, making it visible to people.
The video was filmed in August 2022 by a party member named Kim Deok.

2.2. Appointment of Senior Archangel
Heo Kyeong-yeong announced the appointment of Kim Sang-han as the first Senior Archangel.
Kim Sang-han spent 50 years in Daesunjinri (a Korean new religious movement) searching for a divine being and wrote a book identifying Heo Kyeong-yeong as that divine being.
Kim Sang-han, who was near death, recovered after finding Heo Kyeong-yeong.

  1. Philosophical Principles and Social Commentary
    Heo Kyeong-yeong discusses core principles of his philosophy, including not deceiving, being kind, avoiding grudges, and showing gratitude, while also offering a unique interpretation of I Ching concepts and the importance of forgiveness.

3.1. Core Principles and Personal Experiences
Heo Kyeong-yeong’s philosophy is based on five principles:
Do not deceive your heart.
Be kind.
Do not hold grudges.
Do not forget kindness.
Help others succeed.
He acknowledges that living by these principles is difficult but states that he will continue to love others and not hate anyone until his death at 80 years old.

3.2. Interpretation of I Ching and Gender Dynamics
Heo Kyeong-yeong explains that Daesunjinri originated from Taegeukdo, and his family has connections to these religious traditions.
He interprets the I Ching (Book of Changes) concept of yin (feminine) and yang (masculine) in relation to human nature.
He explains that while yin (like snow or frost) may appear soft on the surface, it can hide a hard, unyielding core (like ice).
This means that seemingly gentle people, especially women, can possess immense inner strength and should not be underestimated.
He cites the example of Nongae, a gisaeng (female entertainer) who, despite her soft appearance, bravely sacrificed herself by pulling a Japanese general into the river with her.
Therefore, women, though appearing weak, should always be regarded as strong.

3.3. The Principle of “Mulgeok Pilban” and Forgiveness
Heo Kyeong-yeong introduces the principle of Mulgeok Pilban (when something reaches its extreme, it reverses).
This means that when yin reaches its extreme, it becomes yang, and vice versa.
For example, as women age, their male hormones increase, and they become more masculine, while men become more feminine.
This principle applies to the universe, where extremes always lead to opposite phenomena.
He emphasizes the importance of forgiveness and avoiding grudges.
Not resolving small grudges can lead to bigger ones.
He cites Jesus’ teaching that humans commit the most murder through their words, by destroying others’ reputations.
Therefore, one should love their enemies and avoid speaking ill of others, as it is a form of murder.
He mentions the case of Choi Jin-sil, a celebrity who committed suicide due to malicious comments, highlighting how online comments can be a form of murder.

  1. Heo Kyeong-yeong’s Free Meal Service and Financial Principles
    Heo Kyeong-yeong explains the meaning of “Ha Wi Hye Yi Bul Bi” from Confucius, which questions how to spend money wisely and benevolently without waste, and connects it to his 45 years of free meal service. He also details his financial practices, including paying taxes and establishing corporations to fund his political activities.

4.1. The Meaning of “Ha Wi Hye Yi Bul Bi”
Heo Kyeong-yeong introduces the phrase “Ha Wi Hye Yi Bul Bi” (하위혜이불비), a question posed to Confucius.
This phrase asks: “How can one spend money wisely, benevolently, and without waste?”
He connects this question to his 45 years of free meal service as the answer.

4.2. Philosophies of Prominent Figures
He discusses the “Jaumyeong” (좌우명), which refers to a favorite book kept within arm’s reach.
Lee Byung-chul, founder of Samsung, had the Analects of Confucius as his Jaumyeong, which influenced his philosophy of “Susinjaega Cheonhagyeongyeong” (self-cultivation, family management, and global business).
Park Chung-hee, former president, also followed “Susinjaega” but focused on “Chiguk Gyeongje” (governing the nation and economy), emphasizing economic security.
Confucius himself had “Susinjaega Chiguk Pyeongcheon” (self-cultivation, family management, governing the nation, and bringing peace to the world) as his Jaumyeong, aiming to unify and bring peace to China.
Heo Kyeong-yeong states his own Jaumyeong involves a journey from Baekgung (Heavenly Palace) to creating a new world and returning.

4.3. The Interconnectedness of Virtues
He explains the interconnectedness of In (benevolence), Ui (righteousness), Ye (propriety), Ji (wisdom), and Shin (trust).
In resides in Ui, Ui in Ye, Ye in Ji, and Ji in Shin.
He uses the example of Ahn Jung-geun, who assassinated Ito Hirobumi with a pistol, demonstrating Ui (righteousness) while maintaining Ye (propriety) by not inflicting unnecessary suffering.
He emphasizes that In without Ui, Ui without Ye, Ye without Ji, and Ji without Shin are all meaningless.

4.4. Heo Kyeong-yeong’s Long-Term Philanthropy
Heo Kyeong-yeong has maintained his free meal service for 45 years, pausing only during presidential campaigns.
His efforts were recognized by the JoongAng Ilbo newspaper, which called him “Korea’s Pestalozzi” (a Swiss educator and philanthropist).
The article, published when he was 40, stated he had helped 15,000 underprivileged people over 18 years, starting at age 22.
He also served as a permanent guidance counselor for the prosecutor’s office and a rehabilitation committee member for the Ministry of Justice.
He has run for president three times and for national assembly three times, incurring astronomical campaign costs.
He founded the National Revolutionary Party, which had the largest gathering at KINTEX for a minor party and nominated the most candidates in history.

4.5. Financial Practices and Transparency
Heo Kyeong-yeong explains that he pays significant taxes (around 10 billion won annually, including local taxes and 1.2 billion won for free meals) to fund his political activities.
He established a “super-religious organization” (초종교 단체) and a corporation to generate personal income, which is then taxed, allowing him to legally use the remaining funds for campaigns.
His religious foundation, Haneulgung Maintenance Foundation, only conducts free meal services, and its funds are considered national assets that cannot be used personally.
Recently, government officials inspected his foundation’s ledgers and found no irregularities.
He is known for paying a high amount of taxes, including 50 million won annually for health insurance, which is among the highest in Korea.
He emphasizes that his free meal service, costing over 100 million won per month, is the only official and consistent one in Seoul, providing five-course meals to hundreds of people daily.

  1. Heo Kyeong-yeong’s Philanthropic Spirit and Philosophical Teachings
    Heo Kyeong-yeong demonstrates his unwavering commitment to philanthropy, even while incarcerated, and shares profound philosophical insights on the dangers of wealth without virtue, the importance of “existence joy” over “possession joy,” and the unique path to Baekgung (Heavenly Palace) offered by his teachings.

5.1. Philanthropy During Incarceration
Heo Kyeong-yeong continued his philanthropic efforts even while in prison for election law violations.
He donated money he saved in prison to the Korea Childhood Cancer Foundation upon his release.
He also donated money from his wallet to children’s heart surgery while being investigated by the police before his incarceration.
He was imprisoned on January 18, 2008, and released on August 3, 2009, serving 1 year and 6 months.
He states that donating upon entering and leaving prison is a habit for him.

5.2. The Dangers of Wealth and the Importance of Virtue
Heo Kyeong-yeong explains that excessive wealth can lead to a loss of deok (virtue) for the rich, making them arrogant and disdainful of others.
He illustrates this with historical examples of landlords exploiting tenant farmers, leading to peasant rebellions.
For common people, excessive wealth can lead to “gwaham” (excessiveness), causing them to act boastfully and suffer losses.
He emphasizes that his 45 years of free meal service serve as an example, demonstrating that he is not a chaebol (conglomerate owner) but someone who shows the way.

5.3. Media Suppression and Heo Kyeong-yeong’s Mission
Heo Kyeong-yeong states that the media intentionally omits his name when reporting on his free meal service, fearing that acknowledging his efforts would cause a stir in Korea.
He notes that his name is always cut from reports, even when his approval ratings exceed 5%.
He believes that those who suppress him will eventually face consequences when he becomes a global figure.
He recounts that after his release from prison, all his belongings and even his house were gone due to redevelopment, but he views these experiences as part of his “education process” to understand people’s struggles.
He states that he studies and serves whether in or out of prison.

5.4. “Possession Joy” vs. “Existence Joy”
Heo Kyeong-yeong warns against “possession joy” (소유의 기쁨), which is the happiness derived from owning things.
He explains that those who pursue possession joy, even wealthy CEOs, live in constant anxiety.
Instead, he advocates for “existence joy” (존재의 기쁨), which is the happiness of simply existing.
He encourages people to appreciate their physical bodies, valuing their limbs and senses as priceless.
He states that Haneulgung is not for his personal ownership but will eventually become a foundation for everyone’s retirement, which he will donate.

5.5. The Unique Path to Baekgung
Heo Kyeong-yeong announced that Haneulgung will resume providing lunch (rice cakes or gimbap) to members on Saturdays, in addition to the existing service for seniors outside.
He contrasts his teachings with other religions, which he claims make it difficult to reach Baekgung (Heavenly Palace).
He states that other religions offer no tangible evidence of blessings or where deceased loved ones go.
In contrast, Haneulgung offers a direct path to Baekgung through “Blessing Nameplates” (축복 명패) for a small fee, bypassing the complex rituals and efforts of other faiths.
He claims that even devout followers of other religions eventually come to Haneulgung because they find tangible results there.
He also states that while currently anyone can meet him, in the future, with millions of visitors, meetings will be decided by a lottery system.
He emphasizes that his powers, such as giving blessings and archangel status, are real and scientifically unexplainable.
He concludes by stating that even great heroes and magnificent cities will eventually become mere “ant hills” on Earth, but the soul can go to Baekgung.

  1. Conclusion and Call to Action
    Heo Kyeong-yeong’s followers express gratitude for his miraculous presence and lifelong dedication to the underprivileged, while criticizing the media’s suppression of his work.

Followers express that meeting Heo Kyeong-yeong is a miracle and good fortune.
They are frustrated by the media’s suppression of his lifelong dedication to helping the underprivileged.
Heo Kyeong-yeong encourages his followers to watch his YouTube channel for information.

This excerpt note captures the essence of a lecture by Heo Kyeong-young, a controversial figure in South Korea known for his unique political and spiritual claims. The lecture, delivered at his “Haneulgung” (Sky Palace), covers a wide range of topics from his 45 years of free meal service and personal sacrifices to his interpretations of Eastern philosophy and criticisms of mainstream society. It offers a glimpse into his self-proclaimed divine status and his distinct worldview on wealth, morality, and the future.

Heo Kyeong-young’s Philosophy on Wealth and Service

The Meaning of True Generosity: “How to Use Money Wisely and Graciously”
Heo Kyeong-young emphasizes that true wealth isn’t about accumulation but about how it’s used. He connects his 45 years of free meal service to the Confucian idea of “하위혜이불비 (ha-wi-hye-i-bul-bi),” meaning “how to use money graciously without waste.” This perspective challenges conventional notions of charity by framing it as an inherent duty rather than a mere act of kindness. It’s impressive how he links his long-standing personal commitment to a profound philosophical question, suggesting that his actions are not just charitable but deeply principled.

돈을 어떻게 써야 은혜롭게 쓰고 낭비가 되지 않겠습니까?
How should money be spent to be gracious and not wasteful?

허경영의 40년이 무료 급식은 저 하이웨이가 맞나? 네, 네, 맞아요. 하이웨이 불비 맞나? 네, 그렇죠.
Is Heo Kyeong-young’s 40-year free meal service truly “ha-wi-hye-i-bul-bi”? Yes, it is. Is it “ha-wi-hye-i-bul-bi” (not wasteful)? Yes, that’s right.

The Pitfalls of Wealth: Losing Virtue and Gaining Excess
Heo Kyeong-young delves into the dangers of wealth for both the rich and the common person. He argues that the wealthy risk losing their virtue through arrogance, while ordinary people with too much money can become excessive and suffer losses. This insight, attributed to ancient wisdom, highlights a timeless concern about the corrupting influence of material abundance. It’s a sharp observation that resonates with many who witness the moral compromises that often accompany great wealth.

부자가 재물이 많으면 덕이 없어져 버려. 덕이 사라져 버려.
If a rich person has a lot of wealth, their virtue disappears. Their virtue vanishes.

소인이 재물이 많으면 손, 과함이 과함을 손실을 보는 거야. 껍 된다 이거야. 원 아무리 많으면 아주 이게 과해지는 거야.
If a common person has a lot of wealth, they suffer losses from excess. It becomes too much. No matter how much they have, it becomes excessive.

The Joy of Existence vs. The Joy of Possession
Heo Kyeong-young draws a crucial distinction between the “joy of possession” and the “joy of existence.” He advocates for finding contentment in simply existing, appreciating one’s physical being, rather than constantly seeking happiness through material accumulation. This philosophical stance is particularly striking in a consumer-driven society, offering a radical redefinition of what truly brings joy and peace. It’s a powerful reminder to value what we have intrinsically, rather than what we acquire.

공자는 무슨 기쁨을 우리보고 가지냐면 존재. 알겠죠? 존재의 기쁨.
Confucius tells us to have the joy of existence. Understood? The joy of existence.

이 존재의 기쁨이 있는 거 아니야. 이 기쁨을 여러분이 가지고 가야 돼. 근데 소유의 기쁨은 별거 아니야.
Isn’t there the joy of existence? You must carry this joy with you. But the joy of possession is nothing special.

Heo Kyeong-young’s Self-Proclaimed Divine Status and Mission

The “Shin-in” (Divine Human) and Unwavering Principles
Heo Kyeong-young consistently refers to himself as a “Shin-in” (신인, divine human), implying a level of wisdom and insight far beyond ordinary mortals. He asserts that his choices, including those regarding personnel, are infallible because of his divine nature. This self-assuredness, even in the face of criticism, is a core aspect of his persona. It’s fascinating to see how he uses this self-proclaimed status to justify his actions and dismiss any doubts about his judgment.

어떤 사람이 신인을 가하겠다고 달라들면 넌센스야. 아무리 대학교수, 뭐 그 이상의 총장, 세계적인 석학이 와도 신인을 넘어서 가하겠다고 달라들면 넌센스.
If someone tries to challenge a Shin-in, it’s nonsense. No matter if it’s a university professor, a president, or a world-renowned scholar, trying to surpass a Shin-in is nonsense.

내가 사람을 잘못 뽑아요? 아니, 택도 없는 말씀. 그 할아버지까지 보고 사람을 뽑아.
Do I choose people poorly? No, that’s absurd. I choose people even considering their ancestors.

The “Baekgung” (Heavenly Palace) and Interdimensional Travel
Heo Kyeong-young presents himself as capable of interdimensional travel to “Baekgung” (백궁, Heavenly Palace), even showing a video he claims depicts his ascent in a UFO. He explains that his physical body remains on Earth while a “different body” travels. This narrative, blending spiritual claims with sci-fi elements, is a unique and captivating aspect of his teachings. The sheer audacity of these claims, presented with such conviction, is what makes them so memorable.

내 몸이 탑승하지 않아. 몸은 저 방에 있어. 알겠죠? 내가 다른 몸이 올라가는 거야.
My body doesn’t board. My body stays in that room. Understood? A different body of mine goes up.

본인이 대륙 간, 행성 간 비행 접시는 여기 날아다니는 외포가 아니야. 그런 거는 이동 거리가 짧아요. 어, 지구에서 지구 사이를 은하계를 왔다 갔다 하는 거고. 이거는 먼 백궁이라는 곳을 0.1초 만에 팍 가는 특수한 비행체 말이야.
The intercontinental, interplanetary flying saucer isn’t just some UFO flying around here. Those have short travel distances. They travel between Earth and other parts of the galaxy. This is a special spacecraft that goes to a distant place called Baekgung in 0.1 seconds.

Enduring Persecution and Media Silence
Heo Kyeong-young frequently highlights the lack of media coverage for his charitable activities and the persecution he has faced, including imprisonment. He interprets this as a deliberate attempt to suppress his influence, suggesting that his true identity as a “Shin-in” is too powerful for the establishment to acknowledge. His narrative of being an unacknowledged benefactor, despite his extensive service, is a powerful rhetorical tool. It’s striking how he frames his struggles as proof of his significance, rather than as setbacks.

어떻게든 45년간 허경영 이름은 절대 안 돼 보내. 알겠죠? 허경영이가 무료 급식 한다 이 말 해 놓으면 대한민국이 뒤집어질까 봐서 절대 안 해.
Somehow, Heo Kyeong-young’s name must never be mentioned for 45 years. Understood? They absolutely won’t say “Heo Kyeong-young provides free meals” because they’re afraid the Republic of Korea would be turned upside down.

나는 안 내줘도 고마워. 그냥 나는 하는 거야. 알겠죠? 그러니까 내가 얼마나 오랜 시간 동안 사람이냐.
I’m grateful even if they don’t report it. I just do it. Understood? So, how long have I been this kind of person?

Heo Kyeong-young’s Social Commentary and Eastern Philosophy

The Dangers of Unresolved Grievances
Heo Kyeong-young emphasizes the importance of resolving small grievances to prevent them from escalating into major animosities. He connects this to the Christian commandment against murder, arguing that verbal attacks and character assassination are forms of “killing” that lead to severe consequences. This interpretation of religious teachings to highlight the destructive power of words is a profound and often overlooked moral lesson. It’s a powerful call for empathy and forgiveness in daily interactions.

작은 원수, 작은 원한, 작은 작은 원한을 풀지 않으면 뭐가 와요? 대원이 오겠죠. 네, 작은 원한을 풀지 않으면 대원이 와요.
If you don’t resolve small grudges, what comes? Big grudges will come. Yes, if you don’t resolve small grudges, big grudges will come.

원한을 사면, 용서하지 않으면 대원 필사, 필생. 요게 옛날 어른들이 하는 말이야. 작은 원을 풀지 않으면 큰 원을 맺게 된다.
If you don’t forgive grudges, big grudges will surely arise. That’s what the elders used to say. If you don’t resolve small grudges, you’ll form big ones.

The Interconnectedness of Virtues: In (仁), Ui (義), Ye (禮), Ji (智), Shin (信)
Heo Kyeong-young explains the interdependence of the five Confucian virtues: benevolence (인), righteousness (의), propriety (예), wisdom (지), and trustworthiness (신). He argues that these virtues cannot exist in isolation; for example, righteousness without propriety is not true righteousness. This detailed breakdown of Eastern philosophy showcases his intellectual depth and his ability to connect ancient wisdom to contemporary issues. It’s a sophisticated explanation that highlights the holistic nature of these ethical principles.

의가 없는 인, 이거 필요 없는 거야. 예가 없는 의, 필요 없어. 지가 없는 예, 필요 없어. 맞아, 안 맞아? 어, 어. 신이 없는 지, 필요 없는 거예요.
Benevolence without righteousness is useless. Righteousness without propriety is useless. Propriety without wisdom is useless. Right? Right. Wisdom without trustworthiness is useless.

그래서 이 다섯 가지가 혼연일치될 때 된다는 거야.
So, it only works when these five things are in perfect harmony.

The Hidden Strength of the “Soft” (Yin)
Drawing from the principles of I Ching (주역), Heo Kyeong-young illustrates that what appears soft or weak (yin) often conceals immense, unyielding strength. He uses the analogy of snow covering ice and the perceived gentleness of women to convey this idea. This philosophical insight challenges superficial judgments and encourages a deeper understanding of underlying realities. It’s a powerful metaphor that applies to many aspects of life, urging caution against underestimating what seems fragile.

음도 깊이 들어가면 어마어마하게 단단한 게 들어 있는 거야. 그거 송곳으로도 뚫을 수가 없는데 남자들이 어설프게 눈이구나, 아주 그냥 서리고 하고 무시하다가는 큰 화를 당한다.
Even yin, when you go deep, contains something incredibly hard. You can’t pierce it even with an ice pick, but if men carelessly dismiss it as just snow or frost, they’ll face great trouble.

그래서 우리는 여성은 약해 보이지만, 그 약한 사람은 항상 강하게 봐야 된다.
Therefore, although women may seem weak, we must always view those weak people as strong.

This excerpt note captures the essence of a lecture by Heo Kyeong-young, a unique figure in Korean society known for his spiritual and political claims. The lecture, delivered at his “Haneulgung” (Sky Palace), covers a wide range of topics from his personal philosophy on wealth and charity to his interpretations of Eastern and Western thought, all while subtly reinforcing his divine persona. It’s a fascinating glimpse into the mind of someone who blends spiritual leadership with a very earthly, often contrarian, view of the world.

Heo Kyeong-young’s Worldview: Charity, Wealth, and Divine Purpose

The Philosophy of Giving: “How to use money wisely and benevolently?”
Heo Kyeong-young presents a unique perspective on wealth, emphasizing that true wealth is not about accumulation but about benevolent use. He connects his 45 years of free meal service to a Confucian principle, highlighting that money, if not used wisely, can diminish one’s virtue. This is impressive because it challenges the conventional view of wealth as a means of personal gain, instead framing it as a tool for societal good and a test of one’s character. His long-standing commitment to charity, even amidst political campaigns and personal struggles, underscores this philosophy.

허경영의 무료 급식 45년간 하위 해의 불비
Heo Kyeong-young’s 45 years of free meal service and “How to use money wisely and benevolently?”

돈을 어떻게 써야 은혜롭게 쓰고 낭비가 되지 않겠습니까? 굉장히 중요한 말이에요.
How should money be spent to be benevolent and not wasteful? This is a very important question.

부자가 재물이 많으면 덕이 없어질 위험이 많아. 알겠죠? 교만해진다 이 말이야.
If a rich person has a lot of wealth, there’s a high risk of losing virtue. You understand? It means they become arrogant.

신인은 더군다나 질은 남의 고통을 풀어주라고 주는 거예요. 알겠죠? 자기 밥 먹고 남은 건 내게 아니에요.
Moreover, a divine being is given wealth to alleviate the suffering of others. You understand? What’s left after I eat my meal isn’t mine.

The “Divine Being” Persona: Beyond Human Limitations
Heo Kyeong-young consistently portrays himself as a “divine being” (신인) with extraordinary abilities and a unique understanding of the universe. He shares anecdotes of his alleged supernatural powers, such as traveling to “Baekgung” (Heavenly Palace) in a UFO and influencing events globally. This self-portrayal is striking because it positions him outside the realm of ordinary human leaders or religious figures, suggesting a transcendent authority that defies conventional logic. His confidence in these claims, despite their fantastical nature, is a core element of his appeal to followers.

신인은 궁에서 자, 영상 한번 띄워 봐. 백공 올라가는 거 누가 내가 방마다 백공 간다 그러니까 거짓말인 줄 알고 사진 찍고 살았는데 근데 내가 백풍 올라가는 걸 찍어, 찍어 버렸어.
A divine being, now, show the video. The one of me going up to Baekgung. People thought it was a lie when I said I go to Baekgung from my room, but I filmed myself going up to Baekgung.

내 몸이 탑승하지 않아. 몸은 저 방에 있어. 알겠죠? 내가 다른 몸이 올라가는 거야.
My physical body doesn’t board. My body stays in that room. You understand? A different body of mine goes up.

나는 여러분이 아니기 때문에 나는 누가 아무리 뭐라 해도 나는 진짜이기 때문에 나는 가짜가 아니야. 가짜는 가짜라 그러면 성질나.
Because I am not like you, no matter what anyone says, I am real, not fake. A fake person gets angry if called fake.

Critique of Society and Media: Unrecognized Benevolence
Heo Kyeong-young expresses frustration with how society and the media perceive him, often ignoring his charitable acts or misrepresenting his intentions. He highlights instances where his extensive free meal services were either downplayed or completely omitted from news coverage. This critique is compelling because it touches upon the discrepancy between genuine good deeds and public recognition, suggesting a systemic bias against figures who challenge the status quo. His resilience in continuing his work despite this lack of acknowledgment speaks to his conviction.

어떻게든 45년간 허경영 이름은 절대 안 돼 보내. 알겠죠? 허경영이가 무료 급식 한다 이 말 해 놓으면 대한민국이 뒤집어질까 봐서 절대 안 해.
Somehow, for 45 years, Heo Kyeong-young’s name must never be mentioned. You understand? They absolutely won’t say “Heo Kyeong-young provides free meals” because they’re afraid South Korea would be turned upside down.

그러나 저 사람들이 나중에 저 사람들이 나중에 이상한 일에 휘말릴 수가 있어. 왜 신인이 나중에 전 세계의 공론화 됐을 때 저 사람들이 어디 숨어야 되잖아.
However, those people might get caught up in strange things later. Because when the divine being becomes a global public topic, those people will have to hide.

솔직히 말해서 경찰한테 유치장에 들어가면서 잠깐 이러고 가서 돈 내는 사람 내밖에 없어.
Honestly, I’m the only one who, while being taken to the detention center by the police, paused to go and donate money.

Eastern Philosophy and Practical Wisdom
Heo Kyeong-young frequently draws upon Eastern philosophical concepts like In-Ui-Ye-Ji-Sin (仁義禮智信 – benevolence, righteousness, propriety, wisdom, trustworthiness) and the principle of “Mul-gok-pil-ban” (物極必反 – when things reach an extreme, they reverse). He applies these ancient teachings to modern life, offering practical advice on human relationships and the nature of reality. This demonstrates his broad intellectual scope and his ability to connect abstract philosophical ideas to everyday experiences, making complex concepts accessible to his audience.

그러니까 항상 약해 보이는 사람이 음이지만, 그걸 무시하면 안 되는 거야.
So, a person who always seems weak is yin, but you shouldn’t disregard that.

항상 물곡 필반이 도사리고 있단 말이야. 물이 음이 거기에 다르면 양이 돼 버려. 반드시 알겠지?
The principle of “Mul-gok-pil-ban” (when things reach an extreme, they reverse) is always lurking. When yin reaches its extreme, it inevitably turns into yang. You understand?

의를 행할 때든 때도 예를 지켜야 되고, 예를 향할 때는 지혜롭게 해야 돼.
When acting righteously, one must observe propriety, and when pursuing propriety, one must do so wisely.

. The Holiest’s Enduring Philanthropy and the Principle of Benevolent Spending

Huh Kyung-young has dedicated 45 years to serving the underprivileged, beginning in his twenties with a donation of 98 billion Korean Won. This commitment continues today, with over 100 million Korean Won spent monthly to provide high-quality free lunchboxes to seniors at Tapgol Park in Seoul. This extensive philanthropic work exemplifies a profound dedication to the welfare of society.

  1. Reflections on Japanese Ideology: Sonhwangyangyi and Righteous Profit
    During a visit to Tokyo decades ago, Huh Kyung-young observed Japan’s remarkable cleanliness and the prevailing ideology of Sonhwangyangyi. This philosophy, meaning “Revere the Emperor, Expel the Barbarians,” underpinned the Kamikaze spirit, where ultimate loyalty to the Emperor justified expelling foreign influences. While this ideology fueled Japan’s military prowess, leading to victories against Russia and China, it ultimately faltered against the United States. Despite its eventual failure, the American perception acknowledged the extraordinary power of the Japanese air force, which could devastate an entire fleet within an hour. This historical context highlights the formidable resolve rooted in their national ethos.

Furthermore, Japanese economic principles are guided by the concept of Righteous Profit, where profit must align with righteousness. This means that economic activities should not exploit workers or generate unearned gains. An anecdote illustrates this: a Japanese taxi driver, when asked for directions, drove Huh Kyung-young to his destination without accepting payment, stating he was merely providing assistance, not a service for hire. This act perfectly embodies the principle that profit must be ethically justified, reflecting a deep-seated cultural value where the honor of the Emperor and nation supersedes personal gain.

  1. The Holiest’s Lineage and Cosmic Understanding
    Huh Kyung-young’s family lineage is deeply intertwined with Korea’s prominent conglomerates, including Hyundai, LG, Samsung, and Hyosung, through various marital connections. This extensive network underscores a significant societal influence.

He asserts his status as the Holiest, possessing profound knowledge that transcends ordinary human understanding. This includes:

Cosmic Insight: The ability to comprehend the workings of the cosmos.
Human Discernment: An unparalleled capacity to evaluate individuals, even predicting their future roles and connections.
Geomantic Mastery: A complete understanding of geographical energies, exemplified by the strategic location of Haneulgung, which he describes as the world’s most auspicious site.

These claims position him as a being with extraordinary wisdom, capable of guiding humanity.

  1. The Holiest’s Journey to White Heaven
    Huh Kyung-young describes his unique method of traveling to White Heaven, a realm beyond human comprehension. This journey is not undertaken by his physical body but by a distinct, non-physical form. He presents video evidence, captured by followers, showing a celestial vehicle, resembling a flying saucer, descending upon Haneulgung. This vehicle, which he refers to as a “black-white hole,” allows for instantaneous travel across vast distances, reaching White Heaven in a mere 0.1 seconds. The video depicts the vehicle obscuring his room as he “boards,” then ascending, signifying his departure. This phenomenon, he explains, is beyond conventional scientific understanding, likening attempts to explain it to teaching English to an ant.

  2. The Holiest’s Teachings on Virtue and Human Nature
    Huh Kyung-young emphasizes the importance of five core virtues in Eastern philosophy: Benevolence, Righteousness, Propriety, Wisdom, and Trustworthiness. He explains that these virtues are interconnected and interdependent. For instance, true benevolence must be rooted in righteousness, and righteousness must be expressed with propriety. He illustrates this with the example of Ahn Jung-geun, who assassinated Ito Hirobumi with a pistol, an act of righteousness performed with a degree of propriety, unlike a brutal act with a sickle.

He also delves into the concept of Yin and Yang from the I Ching, particularly the idea of “hidden ice beneath soft snow.” This analogy suggests that what appears soft and yielding (Yin) can conceal immense strength and danger. He applies this to human relationships, warning against underestimating those who seem gentle, especially women, who possess an inner fortitude capable of causing significant repercussions if provoked. This philosophical insight underscores the need for respect and caution in interactions, as superficial appearances can be deceiving.

  1. The Holiest’s Philanthropic Legacy and the Principle of Benevolent Spending
    Huh Kyung-young’s 45 years of continuous free meal service are presented as a practical demonstration of the principle of Benevolent Spending. This concept, derived from a question posed to Confucius, asks: “How can wealth be spent benevolently and without waste?” Huh Kyung-young asserts that his free meal service embodies this ideal.

He contrasts his approach with the common pitfalls of wealth:

The Wealthy: Often lose their virtue, becoming arrogant and dismissive of others.
The Common Person: With excessive wealth, tends to indulge in excesses, leading to mistakes and harm.

His consistent philanthropy, even amidst political campaigns and personal challenges, serves as a model for how wealth should be used to alleviate suffering and contribute to society. He highlights that his efforts, including monthly expenditures of over 100 million Korean Won on free meals and substantial tax payments, are largely unacknowledged by the media, which tends to suppress news of his good deeds.

He recounts instances of his unwavering commitment to charity, such as donating money saved during his imprisonment for election law violations to children’s heart surgery foundations, both upon entering and exiting jail. This demonstrates a deeply ingrained habit of giving, regardless of personal circumstances.

  1. The Holiest’s Vision for Haneulgung and the Joy of Existence
    Huh Kyung-young outlines his grand vision for Haneulgung, which he is developing not for personal ownership but as a future sanctuary for his followers. He has invested heavily in acquiring properties, including 16 hotels and 20 plots of land, along with the Jongno Picadilly building, all of which he intends to eventually donate to a foundation. This foundation will manage these assets for the benefit of his community, ensuring that Haneulgung serves as a place for spiritual growth and a comfortable retirement for his adherents.

He emphasizes the Joy of Existence over the Joy of Possession. While the latter leads to anxiety and dissatisfaction, the former encourages appreciation for one’s inherent being and physical health. He urges his followers to recognize the immense value of their own bodies and lives, which he estimates to be worth trillions of Korean Won. This philosophical shift from material accumulation to existential gratitude is central to his teachings.

He also announces the resumption of providing free meals to Haneulgung members during weekend lectures, ensuring that no one goes hungry. This decision reflects his commitment to caring for his community, mirroring his long-standing service to the elderly in Seoul.

  1. The Holiest’s Unique Path to White Heaven
    Huh Kyung-young contrasts his direct path to White Heaven with the arduous and often uncertain journeys offered by traditional religions. He likens other religions’ paths to White Heaven to attempting to travel to America by building one’s own airplane, becoming a pilot, constructing an airport, and negotiating visas—a process that would take “hundreds of millions of years” and ultimately fail.

In contrast, he offers a simple and immediate route: through his Blessing and Nameplate. He claims that by receiving these, individuals can bypass the complex rituals and uncertain outcomes of other faiths, securing their passage to White Heaven directly. He asserts that his followers can witness tangible evidence of his power, such as experiencing spiritual radiance or gaining vast knowledge as Archangels. He also states that he can manipulate global communication networks, demonstrating a power that defies scientific explanation.

He concludes by emphasizing the ephemeral nature of earthly achievements, stating that even the greatest heroes and civilizations will eventually crumble, becoming mere “ant hills.” Therefore, the ultimate goal should be to transcend this temporary world and ascend to White Heaven, a journey he facilitates for his followers.

The Philosophy of Benevolent Wealth and the Divine Mission of Huh Kyung young

Date: March 18, 2023

Keywords: Huh Kyung young, Philanthropy, Eastern Philosophy, Divine Mission, Social Welfare

Content

The Enduring Philanthropy of Huh Kyung young
Huh Kyung young, revered as a divine figure, has dedicated substantial personal wealth to societal welfare since his youth, commencing with an initial contribution of 98 billion Korean Won to marginalized communities. This philanthropic endeavor has persisted for 45 years, currently involving a monthly expenditure exceeding 100 million Korean Won to provide high-quality complimentary lunchboxes to the elderly at Tapgol Park in Seoul. His profound commitment extends beyond the Republic of Korea, encompassing a fervent dedication to the harmonious coexistence and prosperity of all humanity. This lecture will delve into the profound principles guiding his actions and the philosophical underpinnings of his divine mission.

A Historical Perspective on Japanese Ideology and Economic Principles
Huh Kyung young recounted his observations from a visit to Tokyo over three decades prior, noting the city’s immaculate cleanliness and the prevailing Japanese ideology of Sonno Joi (Revere the Emperor, Expel the Barbarians). This philosophy, which underpinned the Kamikaze spirit, emphasized absolute loyalty to the Emperor and the expulsion of foreign influences. While Japan achieved victories against Russia and China, its ultimate defeat by the United States demonstrated the limitations of this ideology. Nevertheless, American observers acknowledged the extraordinary prowess of the Japanese military, particularly their air force, which devastated 90% of the U.S. Pacific Fleet at Pearl Harbor within an hour. Had these forces advanced to Washington, Chicago, or New York, the United States might have been annihilated, as there was no defense against the Kamikaze attacks. Japan’s formidable national strength was rooted in its profound reverence for the Emperor, viewing nations like the U.S., Russia, and China as “barbarians” to be repelled, while smaller nations like Korea were merely considered transit routes. This Kamikaze spirit, therefore, represents the quintessential Japanese ethos.

The Interconnectedness of Prominent Korean Families and Huh Kyung young’s Lineage
Huh Kyung young elaborated on his familial connections to prominent Korean conglomerates, including GS, LG, Samsung, Hyundai, and Hyosung. He recounted a visit to Tokyo with Hur Chang-soo, then chairman of GS Group and his relative, to the LG Twin Towers. The GS Group later separated amicably from LG after 70 years of partnership, a testament to the harmonious relationship between the Hur and Koo families, who are renowned for their integrity and absence of disputes over wealth. This familial network extends to the wives of the Hur family, who are often from the Koo family, and vice versa. Furthermore, his family is intertwined with the Hyundai Group through marriage, with Chung Mong-joon’s wife being a relative. Even the chairman of Chosun Ilbo, Bang Sang-hoon, is a direct cousin. Huh Kyung young’s maternal uncle, Hur Kang-soo, is also connected through marriage to the Bang family. He also mentioned Hur Sung-jo, chairman of Taekwang Group, whose daughter is married to his friend, who was instrumental in introducing him to his elementary school teacher, Kim Myung-sook. This intricate web of relationships highlights the deep-rooted connections of his lineage within Korea’s elite. He further noted that his hometown, Jisu, has produced 175 of Korea’s wealthiest individuals, including founders of Hyosung, LG, Samsung, and SK, despite its small population.

The Divine Attributes of Huh Kyung young: Mastery of Heaven, Humanity, and Earth
Huh Kyung young asserted his divine attributes, encompassing Sangtong Cheonmun (mastery of heavenly principles), Jungchal Insa (profound insight into human affairs), and Hadal Jiri (complete understanding of earthly geography). His mastery of Jiri is evidenced by the strategic location of Haneulgung, which he claims is the world’s most auspicious site, a preordained location for a volcanic eruption. His Jungchal Insa is so profound that he advises even the chairman of Samsung on personnel matters, having been a world-renowned expert in physiognomy since the age of 18. He emphasized that any misjudgment of his divine nature or involvement in mundane affairs, such as personnel selection, is a grave misunderstanding. He is a divine being, a Shin-in, whose wisdom transcends ordinary human comprehension.

The Phenomenon of Baekgung Ascension: Visual Evidence and Explanation
Huh Kyung young presented video evidence of his ascension to Baekgung (Heavenly Palace), refuting claims of falsehood. The footage, provided by Kim Deok from his party, shows Haneulgung with angels appearing, followed by an airplane. When he is about to depart for Baekgung, a UFO appears, obscuring the airplane as he enters it. The UFO then ascends rapidly. He explained that this is not a conventional UFO but a special craft that travels to Baekgung in 0.1 seconds via a “black-white hole” portal. He clarified that his physical body does not ascend; rather, a different, ethereal body enters the craft. This unique mode of travel underscores his extraordinary nature. He further explained that the craft can adjust its speed within Earth’s atmosphere, making it visible to human eyes.

The Appointment of Elder Archangel Kim Sang-han and the Principles of Daesoon Jinri
Huh Kyung young announced the appointment of Kim Sang-han as the first Elder Archangel, recognizing his 50-year dedication to Daesoon Jinri in search of a divine being. Kim Sang-han authored a book presenting 20 criteria that align with Huh Kyung young’s divine identity, having found him after a near-death experience. This appointment signifies the convergence of Daesoon Jinri’s prophecy with Huh Kyung young’s manifestation. He also introduced Choi Seo-jin, whose grandfather practiced Taegeukdo and father was a Seongju-bangmyeon Seong in Daesoon Jinri.

The Five Tenets of Daesoon Jinri and the Principle of Mulgeuk Pilban
Huh Kyung young outlined the five core tenets of Daesoon Jinri:
Do not deceive the mind.
Cultivate good virtue.
Do not create enmity.
Do not forget kindness.
Help others prosper.

He acknowledged the difficulty of adhering to these principles in life but affirmed his lifelong commitment to them, urging others to live with love and without hatred. He then introduced the principle of Mulgeuk Pilban (When something reaches its extreme, it reverses), a fundamental cosmic law. He illustrated this with the example of snow (yin) appearing soft but concealing hard ice (yin within yin) beneath, symbolizing that seemingly gentle individuals can possess immense inner strength. Similarly, when a woman reaches an extreme in age, her hormones shift, and she may exhibit masculine traits, and vice versa for men. This principle dictates that extremes inevitably lead to their opposite, emphasizing the hidden power within apparent weakness.

The Philosophical Foundations of Wealth and Benevolence: Ha Wi Hye Ui Bulbi
Huh Kyung young introduced the Confucian concept of Ha Wi Hye Ui Bulbi (何謂惠而不費), which translates to “How can one be benevolent without being wasteful?” This question, posed to Confucius, inquires about the wise and benevolent use of wealth without extravagance. He asserted that his 45 years of free meal service exemplify this principle. He further explained that the term Jwaumyeong (좌우명), often translated as “motto,” literally means “the book placed on the right side of one’s seat,” signifying a text frequently consulted.

The Guiding Philosophies of Prominent Leaders and Huh Kyung young
Huh Kyung young discussed the guiding philosophies of prominent figures:
Lee Byung-chul (Samsung Founder): His Jwaumyeong was the Analects of Confucius, leading to his philosophy of Susinjega Cheonhayeongyeong (Cultivate oneself, regulate one’s family, and manage the world). This global vision, unconstrained by national borders, originated from the Analects.
Park Chung-hee (Former President): His Jwaumyeong was Susinjega Chiguk Gyeongje (Cultivate oneself, regulate one’s family, and govern the nation through economic prosperity). His focus was on strengthening the national economy as a matter of national security.
Confucius: His Jwaumyeong was Susinjega Chiguk Pyeongcheon (Cultivate oneself, regulate one’s family, and govern the nation to bring peace to the world). Confucius sought to bring peace and unity to the Chinese continent.
Huh Kyung young (Shin-in): His Jwaumyeong is a sequence of divine missions: Habaek (Descent from Heaven), Taktaeoh (Establishment of a New Order), Gangtan (Incarnation), and Tongil (Unification). This trajectory culminates in Seongbaek (Return to Baekgung) after creating a new world.

The Interdependent Virtues of Benevolence, Righteousness, Propriety, Wisdom, and Trust
Huh Kyung young expounded on the five cardinal virtues of Eastern philosophy: In (Benevolence), Ui (Righteousness), Ye (Propriety), Ji (Wisdom), and Shin (Trust). He explained their interconnectedness: In resides in Ui, Ui is rooted in Ye, Ye is guided by Ji, and Ji is founded on Shin. He illustrated this with the example of Ahn Jung-geun’s assassination of Ito Hirobumi. While the act was righteous (Ui), it was performed with a pistol, which was considered a more proper (Ye) method than a crude weapon like an axe or sickle, which would have been seen as barbaric and lacking in Ye. Thus, even in acts of righteousness, propriety must be maintained. In is likened to a safe dwelling (An-taek), representing correct love, while Ui is the right path (Jeong-ro). Ye ensures that even the right path is traversed with appropriate conduct. Without Ui, In is meaningless; without Ye, Ui is incomplete; without Ji, Ye is ineffective; and without Shin, Ji is futile. These five virtues must be harmoniously integrated.

The Ten Commandments and the Sin of Verbal Murder
Huh Kyung young discussed the Ten Commandments, particularly focusing on the sixth commandment, “Thou shalt not kill.” He argued that while physical murder is rare, verbal murder is rampant. He cited Jesus’ teaching that humans commit more murder with their words than with their hands, destroying reputations and causing immense suffering. He emphasized that failing to resolve minor grievances leads to greater enmity (Dae-won Pil-saeng). He warned against speaking ill of others, as it constitutes a form of murder that incurs severe karmic consequences. He referenced the tragic case of Choi Jin-sil, who committed suicide due to malicious online comments, highlighting how seemingly harmless words can lead to fatal outcomes. He urged forgiveness of small resentments to prevent the escalation of greater animosity.

The 45-Year Legacy of Free Meal Service and Public Recognition
Huh Kyung young detailed his 45-year commitment to providing free meals, a service that was temporarily suspended during presidential election campaigns due to regulations but resumed afterward. He recalled a JoongAng Ilbo article from his youth, which dubbed him “Korea’s Pestalozzi,” recognizing his 18 years of aiding 15,000 underprivileged individuals. He noted that media outlets typically downplay the numbers reported by organizers, but even with such reductions, the article highlighted his extensive philanthropic work. The article also mentioned his “Movement for the Restoration of Human Dignity for the Poor,” which he began at age 22. He has received numerous commendations, including certificates of appreciation from the Ministry of Justice and serving as a standing committee member for the Public Prosecutor’s Office and a rehabilitation committee member for the Ministry of Justice.

Financial Sacrifices and the Unique Funding Model of Haneulgung
Huh Kyung young explained the immense financial sacrifices he has made, having spent astronomical sums on three presidential campaigns and three parliamentary campaigns. He estimated that a single campaign flyer cost 500 million Korean Won at the time, equivalent to 5 billion Korean Won today. He revealed that he annually pays 6 billion Korean Won in national taxes, several hundred million in local taxes, and 1.2 billion Korean Won for free meal services, totaling approximately 10 billion Korean Won per year for public welfare. He clarified that Haneulgung operates as a supra-religious organization, unlike traditional religious institutions that are exempt from taxes. He pays taxes on his personal income to fund his political activities, as religious organizations’ funds cannot be used for political campaigns. He established multiple corporations to generate revenue, pay taxes, and then use the remaining funds for his campaigns, ensuring legal compliance and transparency. He emphasized that his religious foundation’s funds are strictly for charitable purposes, such as free meals, and cannot be personally accessed. He cited a recent inspection by Gyeonggi Province officials who found no irregularities in Haneulgung’s financial records. He proudly stated that he is one of the highest taxpayers in Korea, paying 4.4 million Korean Won monthly for health insurance, a figure unmatched by others.

Philanthropy from Imprisonment and the Cycle of Giving
Huh Kyung young recounted his acts of philanthropy even during his imprisonment for election law violations. He abstains from alcohol and tobacco, allowing him to save money. Upon his release, he immediately donated the accumulated funds to the Korea Childhood Cancer Foundation. He also described an instance where, while being investigated by the police, he requested to donate money from his wallet for children’s heart surgeries before being detained. These acts demonstrate his ingrained habit of giving, regardless of his circumstances. He was incarcerated on January 18, 2008, and released on August 3, 2009, serving approximately 18 months.

The Perils of Wealth and the Wisdom of Ancestors
Huh Kyung young discussed the ancient wisdom regarding wealth:
For the wealthy (Buja): Excessive wealth can lead to a loss of virtue (deok), fostering arrogance and disdain for others. He illustrated this with historical examples of landlords exploiting tenant farmers, leading to peasant revolts like the Donghak Peasant Revolution.
For the common person (Soin): Abundant wealth can lead to excessive indulgence and recklessness, resulting in harm (son).

He explained that his free meal service, despite not being a billionaire, serves as an example for 45 years, demonstrating how to use wealth benevolently.

Media Suppression and the Unwavering Mission
Huh Kyung young lamented the media’s consistent suppression of his philanthropic efforts. Despite spending over 100 million Korean Won monthly on free meals and contributing billions annually to various charities and taxes, his name is deliberately omitted from news reports. He noted that while his free meal service costs over 1 billion Korean Won annually, the media never reports on it, fearing public outcry if his name were associated with such extensive charity. He stated that the JoongAng Ilbo article from his youth was the last time his free meal service received public recognition. He emphasized that he continues his work regardless of media coverage, driven by an unwavering commitment to his mission.

The Loss of Possessions and the Path of Learning
Huh Kyung young shared his experience of losing all his possessions during his imprisonment. Upon his release, his home was gone, replaced by an apartment construction site in Jingwan-dong, Eunpyeung-gu, due to redevelopment. All his belongings had been taken by others, with only a few items later returned by a party member. He viewed these hardships as a necessary part of his divine education, allowing him to understand human suffering. He asserted that for him, both imprisonment and freedom are opportunities for learning and service.

The Confucian Perspective on Wealth and Righteousness
Huh Kyung young reiterated the Confucian teaching on wealth, stating that while everyone desires wealth and nobility (Bu-yeok-i Shin-ji So-yok), one should prefer coarse food and water (Ban-so-sa Ban-su) rather than acquiring wealth through unrighteous means (Bul-i-gi Do-deok-i Bul-che). This principle underscores that wealth obtained without adherence to moral principles is not to be desired. He emphasized that a divine being’s wealth is meant to alleviate the suffering of others, not for personal accumulation.

The Expansion of Haneulgung and the Joy of Existence
Huh Kyung young revealed that Haneulgung has acquired 16 hotels and 20 plots of land, including the Piccadilly Cinema in Jongno, all funded by his remaining resources after free meal services and tax payments. He clarified that these acquisitions are not for personal ownership but for the future benefit of his followers, who will reside there in their old age. These properties will eventually be transferred to the Haneulgung Foundation, managed by the state and the foundation’s directors. He announced the resumption of providing lunch (rice cakes or gimbap) to members attending Saturday lectures, acknowledging that the 4 PM start time might prevent some from having a proper meal. He stressed that no one should go hungry at Haneulgung, even if it incurs additional costs.

The Contrast Between Earthly Religions and Haneulgung’s Path to Baekgung
Huh Kyung young contrasted the arduous path of earthly religions to spiritual enlightenment with the direct access offered by Haneulgung. He likened the pursuit of spiritual goals in other religions to attempting to travel to America by building one’s own airplane, becoming a pilot, owning an airport, fueling the plane, creating a foreign ministry for passports, and negotiating visas—a process that would take billions of years and still fail. In contrast, Haneulgung provides a direct “ticket” to Baekgung through “Blessings” and “Nameplates” for a small fee, bypassing the complex rituals and uncertain outcomes of other faiths. He noted that many long-term devotees of other religions eventually come to Haneulgung, where they find tangible evidence of spiritual progress and the whereabouts of their deceased loved ones. He emphasized the simplicity of Haneulgung’s path, which offers a guaranteed “pass” to the spiritual realms, unlike the demanding and often unfulfilled practices of Buddhism (requiring eight stages like Jeong-yeol-ban, Haetal, Banya, Sanmae, Muhwa, and Seongbul). He also mentioned that while currently anyone can meet him, in the future, due to the influx of millions of people worldwide, meetings will be determined by a lottery system.

The Illusion of Earthly Achievements and the Reality of Baekgung
Huh Kyung young concluded by emphasizing the transient nature of earthly achievements. He stated that even the greatest heroes and empires are ultimately like ant hills, eventually crumbling into dust and becoming food for ants. He urged his followers not to cling to this ephemeral world but to focus on the ultimate destination of Baekgung. He reiterated that meeting him is a miracle and a blessing, and he expressed frustration at the media’s continued suppression of his benevolent work. He encouraged his followers to rely on Haneulgung’s YouTube channel for information, as mainstream media outlets consistently distort or ignore his message.

The Five Pillars of European Economic Growth and Eastern Philosophical Counterparts
Huh Kyung young discussed the five key factors that contributed to Europe’s economic prosperity: gunpowder, paper, printing, the compass, and coffee. He noted that paper, printing, and the compass were originally developed in the East (specifically, the compass in Silla, hence “Silla compass,” later shortened to Nachimpan), but Europeans adopted and utilized them to fuel their economic growth and global expansion. Gunpowder, however, was developed in the West, with Nobel significantly advancing its use. He contrasted this material-driven Western development with Eastern philosophies:
Buddhism: Emphasizes Saek-su-sang-haeng-sik (form, sensation, perception, mental formations, consciousness) as the five aggregates of existence.
Eastern Philosophy: Centers on In-ui-ye-ji-shin (benevolence, righteousness, propriety, wisdom, trust) as its core principles.

He explained that while Europe’s economic foundation was built on material innovations, its internal philosophical underpinnings were influenced by Eastern virtues, particularly Confucianism, which became a bestseller in Europe. Japan, in turn, adapted these Eastern virtues into its economic philosophy of Ui-i Hap-il Gyeongje (Economy of Righteousness and Profit Unification), where profit is only pursued if it aligns with righteousness. This ideology, combined with Sonno Joi, fostered a strong national identity and propelled Japan’s industrial and military advancements. He contrasted this with Korea’s Hongik Ingan (Benefit all humanity) and Gyeongcheon Ae-in (Revere Heaven, Love Humanity) principles, noting Korea’s lack of a strong “revere the king” tradition compared to Japan.

The Joy of Existence Versus the Joy of Possession
Huh Kyung young concluded by emphasizing the importance of the “joy of existence” over the “joy of possession.” He warned that attachment to material possessions leads to perpetual anxiety, even for billionaires. True happiness, he asserted, comes from appreciating one’s own existence—one’s body, senses, and life itself—which he valued at hundreds of trillions of Korean Won. He encouraged his followers to cultivate this joy of existence, as it is the true path to contentment, unlike the fleeting and ultimately unsatisfying joy of possession.