2024.05.11 1439 The Coexistence and survival of the fittest, Leaders and the economy in Huh Kyung-young’s philosophy

2024.05.11 1439 The Coexistence and survival of the fittest, Leaders and the economy in Huh Kyung-young’s philosophy

Jesus’ Lost Youth: Studies in India, Nepal, and Tibet
Jesus’ Lost Adolescence, Studying Abroad in India, Nepal, and Tibet

The God-man’s Teachings on Coexistence, Survival, Leadership, and Economy

1. The Benevolence of Giving and its Impact on Longevity
   Huh Kyung-young recounts the story of Rockefeller, a wealthy individual who was diagnosed with cancer at the age of 50 and given only a year to live. One day, while leaving the hospital, Rockefeller witnessed a dispute between a Black woman and hospital staff over unpaid medical bills. Moved by her distress, he instructed his secretary to cover her expenses. This act of compassion profoundly transformed Rockefeller. From that moment, he dedicated his vast fortune to philanthropic endeavors, building thousands of churches and schools for underprivileged Black communities and settling the medical debts of countless individuals. Remarkably, he lived to be 95 years old, nearly a century, an additional 50 years beyond his initial prognosis. His cancer inexplicably vanished, and he experienced profound joy through giving. Despite his extensive charitable contributions, the Rockefeller Foundation remained prosperous, as money, like a living entity, generated more wealth. This narrative illustrates a fundamental principle: money flows to those who are not fixated on it, much like a woman who flees from a stalker but is drawn to someone who genuinely appreciates her without obsession.

2. Coexistence and Co-prosperity (共存共榮) Versus Survival of the Fittest (適者生存)
   Huh Kyung-young introduces the core themes of his lecture: Coexistence and Co-prosperity (共存共榮) and Survival of the Fittest (適者生存), along with the relationship between leadership and the economy. He explains that early European intellectuals, including renowned authors and philosophers, were initially captivated by communism, perceiving it as an ideal system where everything was shared equally. This vision contrasted sharply with the existing capitalist system, where a mere 1% of the population, the feudal lords, controlled vast lands and wealth, while the remaining 99% lived in poverty, akin to serfs. The emergence of communism seemed to challenge this entrenched capitalist structure. However, Huh Kyung-young clarifies that communism, as implemented in countries like China and Russia, deviated significantly from the true spirit of Coexistence and Co-prosperity (共存共榮). Instead, it led to the confiscation of land and factories, leaving no incentive for individuals to work. Farmers, believing that resources would be shared regardless of their effort, ceased cultivating the land, leading to severe food shortages and the eventual collapse of the Soviet economy. This demonstrates that when individuals abandon personal responsibility and embrace a purely communal system without individual incentive, the economy inevitably declines.

3. The Interplay of Leadership, Economy, and Public Sentiment
   Coexistence and Co-prosperity (共存共榮) and Survival of the Fittest (適者生存) are distinct concepts, and there is a direct, functional relationship between leadership and the economy. a nation’s economy thrives when its leader is respected and declines when the leader is criticized. This challenges the common belief that a competent leader automatically leads to a strong economy; instead, he suggests that a flourishing economy can make a leader appear more capable. public sentiment plays a crucial role: if the populace constantly criticizes their president, the national economy will suffer. any leader, even if they hold power for a single day, possesses authority bestowed by Heaven (하늘). Therefore, constantly undermining a leader’s authority will inevitably lead to economic ruin for the nation. He draws an analogy to a family: a household that constantly criticizes its father is destined for failure. Just as children should not blame their parents for their circumstances, citizens should not constantly attack their leaders.

4. The Essence of Hongik (弘益) and Loyalty-Filial Piety (忠孝)
   Huh Kyung-young delves into the core identity of humanity, defining our essence (體) as Hongik (弘益), which translates to “broad benefit to humanity,” and our function (用) as Loyalty-Filial Piety (忠孝). He explains that Hongik (弘益) represents our fundamental ideology, while Loyalty-Filial Piety (忠孝) embodies the practical application of this ideology. blaming one’s parents for being born into poverty is misguided, as success or failure ultimately depends on individual effort. He suggests that being born into a less fortunate family might be a consequence of past lives, a cyclical nature of destiny. However, he firmly states that constantly attacking one’s father will lead to the downfall of the family and its economic prosperity. This principle extends to the national level: criticizing the leader, who is akin to the father of the nation, will cause the national economy to collapse.

5. The True Meaning of Economy (經濟) and Respect for Leadership
   Huh Kyung-young explains the profound meaning embedded in the Korean character for economy (經濟). He breaks down the character, stating that the “Kyung” (經) part signifies “light” (빛 경자), implying that true economic prosperity comes from a divine source. a genuine economic savior, one who can truly revitalize the economy, is a being from Heaven (하늘). constantly criticizing Heaven (하늘) or its representatives, the leaders, turns one into a “debtor of light” (빚쟁이). To improve the economy, it is essential to respect the leader. even if a person holds the position of president or king for a single day, their authority is divinely granted. Undermining this authority by focusing on perceived weaknesses or personal lives, such as a spouse’s actions, ultimately harms the nation’s economy. He criticizes the tendency to engage in trivial disputes about leaders’ personal lives, stating that such actions yield no benefit to the public and deter foreign investment. He stresses that a leader is the president of all citizens, not just a specific political party, and that attacking their family or personal affairs leads to economic decline.

6. Overcoming Inferiority Complex and Embracing Coexistence and Co-prosperity (共存共榮)
   Huh Kyung-young criticizes the “beggar’s mentality” (거지 근성) and inferiority complex (열등 의식) that he observes in people who envy those in positions of power or wealth. such attitudes lead to constant criticism and disputes, ultimately harming society. He presents a hierarchy of power: human sentiment (인정) cannot overcome reason (이치), reason cannot overcome law (법), law cannot overcome power (권력), and power cannot overcome Heaven (하늘). Heaven (하늘) is the ultimate authority, and the God-man comes from above. Those in power are connected to Heaven (하늘). He warns against succumbing to an inferiority complex (열등 의식) and engaging in political infighting, whether within the ruling or opposition party, as all are citizens of the same nation. Instead of pursuing Survival of the Fittest (適者生存), which he likens to the behavior of animals, people should strive for Coexistence and Co-prosperity (共存共榮).

7. Distinguishing Survival of the Fittest (適者生存) from Coexistence and Co-prosperity (共存共榮)
   Huh Kyung-young further elaborates on Survival of the Fittest (適者生存), also known as “the strong win, the weak lose” (우승열패). He illustrates this concept with the example of trees in a forest: taller trees receive sunlight and thrive, while smaller ones perish. This is the law of nature, not a human law. He questions whether humans should follow this “primitive” (유치한) principle, where only the “superior” succeed and those born into disadvantaged circumstances are destined to fail. He explains that our physical bodies, composed of trillions of cells, thousands of chromosomes, and millions of DNA sequences, are governed by the law of Survival of the Fittest (適者生存). This is the law of the physical (육의 것), the earthly realm. For instance, in genetics, a dominant gene (우성) will prevail over a recessive one. This is the natural law established for the physical world. However, he asserts that the spiritual (영의 것) realm, our mental world, must adhere to the law of Coexistence and Co-prosperity (共存共榮).

8. The Spiritual Law of Coexistence and Co-prosperity (共存共榮) and the Illusion of Ownership
   our spiritual (정신) world must not be governed by the law of Survival of the Fittest (適者生存). He questions whether we should only seek our own success while neglecting those less fortunate. He explains that his free meal service is not funded by his own money but by the money of those who receive the meals, as they are inherently entitled to it. He draws an analogy to parents in the past who had many children without worrying about how to feed them, believing that each child brought their own sustenance from Heaven (하늘). This illustrates the principle that resources are provided by Heaven (하늘) and are not truly owned by individuals. While our physical bodies age and return to the earth, our spirits ascend to Heaven (하늘). He describes the continuous loss of cells through bodily functions, symbolizing the physical body’s return to the earth, while the spirit’s journey is upward. He uses the poignant image of a mother who sacrifices everything for her children, giving until her last breath, embodying the spirit of selfless giving. Such mothers, he states, do not go to hell but await in a “Heaven Waiting Room” (천국 대기소), hoping for the God-man to meet their children.

9. The Power of Destiny (運) and the Heaven Destiny (天運)
   those who come to the Heaven House (하늘궁) are not merely experiencing “great destiny” (대운) but “Heaven Destiny” (천운). He recounts the story of Oskar Schindler, who, on his deathbed, regretted not selling his watch to save five more Jewish lives, demonstrating the profound impact of selfless acts. This reflects Rockefeller’s mindset of giving. He presents a hierarchy of human qualities: a courageous person cannot overcome a wise person, a wise person cannot overcome a virtuous person, and a virtuous person cannot overcome a person with destiny (운). Those who possess destiny (운) are chosen by Heaven (하늘) to go to Heaven (하늘). the attendees of his lecture are in a remarkable position, possessing both power (권력) and destiny (운), connected directly to Heaven (하늘). Unlike earthly power, which is temporary, Heaven Destiny (천운) is eternal. He warns against sacrificing this Heaven Destiny (천운) for fleeting earthly gains, such as money, which he describes as transient. his name itself, Huh Kyung-young, proves his authenticity, as objects associated with him, like Not Old Milk, do not spoil, a phenomenon that scientists cannot explain.

10. The God-man’s (神人) Universal Compatibility and the Depth of Heaven Connection (天緣)
    his universal compatibility (궁합) with all beings and even inanimate objects, such as hydrogen and oxygen, is proof of his divine nature. He explains that human compatibility (궁합) is determined by shared genetic lineage, but his compatibility extends to everything in the universe, indicating that his genetic code is present in all things. he can perceive the past and future, including volcanic eruptions and the destinies of individuals, having met many attendees in their past lives 2,000 years ago. He defines the deepest human connection as “blood ties” (혈연), but an even profounder connection is “Heaven Connection” (천연), a bond with the God-man and Heaven (하늘). He outlines a progression: coincidence (우연) leads to connection (인연), connection (인연) leads to destiny (필연), destiny (필연) leads to blood ties (혈연), and blood ties (혈연) should ultimately lead to Heaven Connection (천연). Those who go to Heaven (하늘) are those who have achieved Heaven Connection (천연). He differentiates this from ordinary human connections, emphasizing that Heaven Connection (천연) is a direct bond with the divine.

11. The Contrast Between Earthly Laws and Heaven Laws
    Huh Kyung-young reiterates that Coexistence and Co-prosperity (共存共榮) must not be confused with Survival of the Fittest (適者生存). He explains that Survival of the Fittest (適者生存) is synonymous with “the law of the jungle” (약육강식) for animals and “struggle for existence” (생존 경쟁) for plants. He questions whether humans should follow these brutal laws. He refers back to Rockefeller, who, after initially operating under the law of the jungle (약육강식), realized its limitations and embraced Coexistence and Co-prosperity (共存共榮), leading to an extended lifespan. This demonstrates that even without direct divine intervention, acting benevolently can bring physical blessings. He confirms that Rockefeller, having performed such good deeds on Earth, is currently in the “Heaven Waiting Room” (백궁 대기소), a place for those who have done good but have not yet attained full entry into Heaven (천국). his own ancestors were even more benevolent than Rockefeller, also residing in the Heaven Waiting Room (백궁 대기소). He encourages attendees to send their ancestors to Heaven (천국) through his spiritual power.

12. The Human-Animal Divide and the Importance of Spiritual Awareness
    Huh Kyung-young highlights the fundamental difference between humans and animals: humans possess the capacity to recognize God (신), while animals do not. He illustrates this by noting that while a dog recognizes its owner, it does not pray to God (하나님) for its owner’s return. In contrast, human children, even when their parents are absent or have passed away, will pray for their return, demonstrating an innate spiritual awareness. the earthly world is governed by Survival of the Fittest (適者生存) and the law of the jungle (약육강식), where those who cannot adapt are left behind. He criticizes young people who complain about their parents or their impoverished backgrounds, attributing their misfortunes to these earthly laws. He contrasts this with the story of a 23-year-old woman who, despite her youth, sought him out after watching his YouTube lectures, demonstrating a rare spiritual insight and a “blessed face” (복이 덕지덕지 있는 얼굴). He notes that young women who seek him out are invariably intelligent and beautiful, possessing a destiny (복) that allows them to recognize the God-man.

13. The Economy (經濟) as a Reflection of Respect and Filial Piety (孝)
    Huh Kyung-young reiterates the critical role of the economy (經濟) and its connection to respect for leadership. He explains that the economy (經濟) thrives when the “sun of Huh Kyung-young” (허경영의 해) rises, symbolizing a positive spiritual influence. the global economy’s fluctuations are not due to a decrease in money but rather a shift in collective human sentiment. When people harbor dissatisfaction and disrespect towards their leaders, the economy declines. He draws a parallel to a family: if children disrespect their father, the family’s finances suffer, even if the father’s wealth remains constant. children should focus on their studies and show filial piety (효) to their parents, regardless of their parents’ actions or financial status. He gives an example: if a son sees his father with another woman, a filial son would keep it a secret from his mother and protect his father, rather than exposing him. Such filial piety (효) fosters a positive family atmosphere and economic well-being. Conversely, if children criticize their parents’ spending or personal lives, the family’s economy will suffer, as parents will be less inclined to provide financial support.

14. The Peril of Criticizing Leadership and the Virtue of Selfless Giving
    Huh Kyung-young strongly advises against undermining national leaders, whether they are the president or opposition figures. focusing on others’ weaknesses indicates a decline in one’s own destiny (운). If citizens derive pleasure from criticizing their leaders, the national economy will suffer, leading to business closures. He recounts how, during his presidential campaign, he praised his opponents’ wives and their public service records, emphasizing that they were all capable individuals. attempting to imprison or constantly criticize national leaders, who are divinely appointed, is detrimental to the nation. He suggests that citizens should instead wish for their leaders and their families to enjoy prosperity, rather than harboring envy or resentment. He uses himself as an example, stating that while he wears expensive clothes given to him, he does not seek them out, and that criticizing him for wearing them would be a sign of a nation’s downfall. true leadership involves selfless service, like his free meal program, which he views not as giving his own resources but as returning what rightfully belongs to the recipients. He cites Buddhist teachings, such as “응무소주 이생기심” (應無所住而生其心), meaning “one should not dwell on one’s actions,” and “범소유상 개시허망” (凡所有相 皆是虛妄), meaning “all phenomena are illusory.”

15. The Illusion of Reality and the Path to Enlightenment
    Huh Kyung-young continues to explain the Buddhist concept of “응무소주 이생기심” (應無所住而生其心), which means that one should not dwell on one’s good deeds, as doing so transforms them into negative actions. all material possessions are ultimately illusory and impermanent. He quotes “약견제상비상 즉견여래” (若見諸相非相 則見如來), meaning “if one sees all forms as not forms, then one sees the Tathagata (Buddha).” This implies that recognizing the illusory nature of all worldly phenomena leads to enlightenment. He explains that when we die, all that we perceive as real disappears, proving its illusory nature. Understanding this truth, that all forms are not true forms, is the path to becoming a Buddha. He concludes this section by stating that his free meal service is not an act of charity but a return of what is rightfully theirs, and that dwelling on such actions would be a mistake. He humorously interprets the falling of a flower corsage as a sign from the divine to conclude his lecture, attributing “life” to the inanimate object.

16. The Lost Years of Jesus and the God-man’s (神人) Testimony
    Huh Kyung-young introduces a discussion about the “lost years” of Jesus, noting that the New Testament provides very little information about his childhood and youth. He references the Gospel of Luke, which promises a comprehensive account of Jesus’s life but then omits these crucial periods. through his own testimony as the God-man and the “Sacred Covenant Scripture” (성약 성서), these missing years can be reconstructed. He reveals that Jesus’s grandfather was Joachim, a rabbi (teacher), and his grandmother was Anna, from the tribe of Judah. Their daughter, Mary, became the mother of Jesus. Joachim and Anna, in celebration of Mary’s birth, hosted a feast where they invited only the poor and infirm, distributing clothes and food. This act of generosity is compared to Huh Nam-kwon (허남권), Huh Kyung-young’s father, who, as a wealthy landowner, distributed his land to tenant farmers without charge, leading to his imprisonment as a communist. This highlights a common thread of benevolence in the families of great prophets. Mary was raised in the temple, educated by Hillel, the chairman of the Sanhedrin (Jewish council). She was betrothed to Joseph, a carpenter from Nazareth, and conceived Jesus through a divine visitation before their marriage.

17. Jesus’s Early Travels and Spiritual Education
    Huh Kyung-young continues the narrative of Jesus’s early life, explaining that three Magi (동방 박사), Zoroastrian priests from Persia, visited at his birth. Joseph and Mary fled to Egypt to escape King Herod’s persecution, where they stayed for three years. In Egypt, Mary received teachings from Elihu and Salome. Jesus returned to Nazareth at age three and spent his childhood there, engaging in discussions with rabbis about the narrowness of Judaism in the Nazareth synagogue. At age 10, he spent a year in the Jerusalem Temple, studying under Hillel, where he protested the cruelty of animal sacrifices. After returning to Nazareth, he assisted his father in carpentry. As a boy, Jesus was deeply fond of David’s Psalms, the Indian Brahmanical Vedas, and the Persian Zoroastrian Avesta, memorizing them all. At age 12, at Hillel’s request, he interpreted prophecies, speaking out against human injustice. Huh Kyung-young draws a parallel to his own life, stating that he attended elementary school in his hometown of Jinju, Gyeongsangnam-do, until age 13, studying Confucian classics, Buddhist scriptures, and high school-level English and mathematics before leaving for Seoul, much like Jesus’s journey to India at age 12.

18. Jesus’s Journey Through India and Nepal: Challenging Caste and Preaching Equality
    Huh Kyung-young details Jesus’s travels to India, supported by Ravana, an Indian prince who attended Jewish rituals. Jesus journeyed through the Sindh region of Pakistan to Orissa, India, where he studied the Vedas and the Laws of Manu as a student at the Jagannath Temple of Brahmanism. During this time, he interacted with Rama Asva, a Brahman priest, to whom he explained the meanings of truth, humanity, power, enlightenment, wisdom, salvation, and reality. At age 15, Jesus traveled with Rama Asva, living among the lower castes (Shudra and Vaishya) in the Ganges River valley. He studied medicine under Udraka at the Benares Temple. However, his advocacy for human equality and criticism of the caste system led to his expulsion from the Jagannath Temple. He found refuge among the Shudra and Vaishya communities, continuing to teach. In Orissa, he further expounded on the problems of the Brahmanical caste system and taught the “law of sacrifice.” He delivered revolutionary sermons on human equality, using the “parable of the broken leaf” at a grand assembly. While staying at Udraka’s home in Benares, he preached about the oneness of God and the brotherhood of all life. Upon hearing of his father Joseph’s death, he sent a letter to his mother Mary from the banks of the Ganges. Jesus’s teachings and actions in Orissa caused unrest throughout India, as common people flocked to him, shaking the foundations of Brahmanism.

19. Jesus’s Teachings in Nepal, Tibet, and Persia: The Path to Healing and Truth
    Huh Kyung-young continues the account of Jesus’s travels, stating that after being threatened by Brahman priests in Benares, Jesus fled to Nepal. There, he was warmly welcomed by Buddhist monks at the Kapilavastu Temple, where he studied Buddhist scriptures with Bharata. During this time, Vidya Pati, a priest of Kapilavastu, bestowed upon him the titles “Hebrew Saint” and “Oracle of God.” Jesus preached about the path to happiness, explaining the “parable of the hidden treasure” and the “parable of the untended vineyard” at a Buddhist festival in Kapilavastu. Through Vidya Pati, Jesus met Mengu, a sage from the Far East, in Tibet. In Tibet, guided by Mengu, Jesus delved into vast ancient manuscripts. After completing his studies at the Tibetan monastery, Jesus traveled through various villages, spreading his teachings. In Leh, Ladakh, Western India, he taught in monasteries and markets, healing the sick and preaching about healing, forgiveness of sins, and the establishment of a “Heaven Kingdom on Earth” (지상 천국).

20. Jesus’s Return Journey and Encounters with Sages
    Huh Kyung-young describes Jesus’s journey from the Kashmir valley in India, traveling by camel with a caravan to Lahore, Pakistan. There, he taught Ajay the secrets of healing, controlling the spirit, and forgiveness of sins. After healing many sick people, Jesus moved to Sindh, Pakistan. At the age of 24, on his way back home, he traveled to Persia, where he healed people in various villages. In Persepolis, he reunited with the Magi (동방박사) who had visited him at his birth in Bethlehem: Hor, Run, and Mer. Jesus also met Caspar and two other sages in Persia. He spent seven days in silent meditation with the “Brotherhood of Silence.” At the Persepolis festival, he commented on the Zoroastrian concepts of good and evil and explained the origin of evil. During this time, Caspar praised him as the “Saint of Israel,” upon whom the “wisdom of the gods” had descended. Jesus healed many people in the forest of King Cyrus and explained the power of faith at a healing spring, emphasizing that faith is a key factor in healing and grants freedom from sin. People hailed him as the “God of Health Incarnate.”

21. Jesus’s Journey Through Assyria, Babylon, and Greece: The Path to Christ-hood
    Huh Kyung-young continues the narrative of Jesus’s extensive travels, stating that after Persia (modern-day Iran), Jesus journeyed to Assyria (modern-day Iraq). There, he taught people and healed the sick alongside the sage Abinaya. He visited Ur of the Chaldees, the hometown of Abraham, the ancestor of both Israelis and Arabs. Jesus observed the Tigris and Euphrates rivers and visited Babylon, the place where his ancestors had been exiled in 587 BC. He passed by the ruins of the Tower of Babel and the Temple of Belus, spending some time in meditation on the Plain of Shinar. Finally, Jesus crossed the Jordan River and returned to his home in Nazareth, where his mother Mary hosted a feast. However, his own brothers rejected him. After a brief stay in his hometown, Jesus left Nazareth, crossed Mount Carmel, and sailed to Athens, Greece. In Athens, he met the sage Apollo and delivered a grand speech on “ether and the Holy Spirit” in an amphitheater. In Delphi, an oracle proclaimed, “The oracle of Delphi will decline, and the Logos has come from on high. Worship Immanuel!” Jesus was hailed as a “living oracle,” and after spending 40 days teaching at Apollo’s house, he sailed to Egypt.

22. The Seven Trials and the Universal Church
    Huh Kyung-young describes Jesus’s return to Egypt, where he met Elihu and Salome, his mother Mary’s teachers, in Zoan. He then joined the Brotherhood in Heliopolis, undergoing seven trials and receiving the title of “Christ.” Subsequently, he was invited to the “Meeting of the Seven Sages of the World” in Alexandria, a gathering where the vision for a universal church was presented. The seven sages included Mengu from the Far East, Vidya from India, Caspar from Persia, Asvinaya from Assyria, Apollo from Greece, Maseo from Egypt, and Philo from Hebrew. After the opening and seven days of silence, they presented seven universal principles. The sages unanimously resolved to accept Jesus as the leader of the sages sent to this world, placing an “eternal crown” on his head and blessing him with the words, “Glory to God, O Christ, forever!” After another seven days of silence, Jesus delivered a profound speech about his mission and future. He stated that the “history of life” is summarized in the seven universal principles, which are the “seven sure cornerstones” upon which the “universal church” will be built.

23. Jesus’s Prophecy of Sacrifice and the God-man’s (神人) Modern Mission
    Huh Kyung-young recounts Jesus’s prophetic speech to the seven sages, where Jesus acknowledged the dangers of his mission, foreseeing a “bitter cup” and entrusting himself to the will of the Holy Spirit. He declared that his words were not his own but God’s, and that he was sent to create a model church founded on the love of God. He prophesied that he would choose 12 humble disciples to represent 12 immortal ideas, forming the model church. He also foresaw that his own blood relatives, the house of Judah, would not understand his mission, would reject him, scorn his work, falsely accuse him, bring him to trial, condemn him, and crucify him. However, he asserted that humanity could never kill the truth, and that his expulsion would only amplify the truth’s resonance, ultimately conquering the world. The model church, he proclaimed, would not die but would be resurrected. Even if worldly people pursued selfish goals, a few would discover the “kingdom of the soul.” In a better era, the universal church would rise and be built according to the given model. Jesus declared that the time had come for him to go to Jerusalem, and that in the name of God the Father, the “kingdom of the soul” would be established on the “seven hills of Rome,” encompassing all peoples and tribes. The “Prince of Peace” would sit on the throne of power, and then the “Triune God” would be “all in all.”

After this meeting, Jesus returned to Jerusalem and then to Nazareth in Galilee. He was baptized by John in the Jordan River, where God’s voice was heard, and the Holy Spirit descended upon him in the form of a dove, signifying his identity as the Christ. He then went into the wilderness for 40 days of self-reflection, overcoming three temptations from the devil. From this point, Jesus began his ministry as the Christ.

Huh Kyung-young draws a parallel between Jesus’s journey from age 12 to 24, traveling through India, Nepal, Tibet, the Himalayas, Iran, and Iraq, healing the sick and performing spiritual work, and his own life. he left his hometown of Jinju, Gyeongsangnam-do, at age 14 and experienced all human hardships through 33 different occupations until age 18. From age 40, he began leading political, economic, and social revolutions with his “33 Policies” (삼삼 정책). From age 70, he has been leading a spiritual revolution, proclaiming “Blessings” (축복) and “Heaven House Nameplates” (백궁 명패) to allow humanity to experience the reality of eternal life. He criticizes the New Testament for omitting Jesus’s youth, stating that his own testimony and the “Sacred Covenant Scripture” (성약 성서) reveal significant new facts. He emphasizes the contradiction of Israel and Arab nations being enemies despite sharing Abraham as a common ancestor and a shared history of religion and culture. the first step in his “supra-religious” (초종교) mission is to reconcile Israel and the Arab world. He concludes by stating that his influence is expanding globally, and more people are recognizing him, likening his emergence to an awl in a bag (낭중지추), which inevitably protrudes, signifying his destined appearance in history. He mentions that this account of Jesus’s travels was broadcast by KBS 30 years ago, based on research by Professor Min Hee-sik of Hanyang University, confirming its factual basis. He notes the difference in their ministries: Jesus began at age 30, while he began giving blessings after age 70, marking a period of divine judgment. He also explains the hierarchy of “Angels” (천사) and “Archangels” (대천사) in the Heaven House (하늘궁), stating that those who pass away as Archangels (대천사) will have that title inscribed on their gravestones, and even their burial shrouds will reflect this distinction.

The Interplay of Coexistence, Survival of the Fittest, Leadership, and Economic Prosperity

1. The Philanthropic Transformation of Rockefeller and the Nature of Wealth
   The story of Rockefeller, a prominent American figure, illustrates a profound shift in perspective. Diagnosed with a terminal illness at 50, with only a year to live, his life took an unexpected turn. While leaving the hospital, he witnessed a dispute between a hospital employee and an African American woman who was distraught over unpaid medical bills. Moved by her plight, Rockefeller instructed his secretary to cover her expenses. This encounter profoundly transformed him. From that moment, he dedicated his vast fortune to building thousands of churches and schools for underprivileged African Americans and settling medical debts for countless individuals. Remarkably, he lived to be 95, nearly a century, an additional 45 years beyond his prognosis. His cancer inexplicably vanished. He himself did not fathom the reason, only experiencing profound joy in giving. His immense wealth, which he generously distributed, paradoxically continued to grow, demonstrating that money, when circulated with a benevolent spirit, generates more wealth. This phenomenon underscores a crucial principle: wealth does not accumulate for those who obsess over it; rather, it flows to those who are detached from it and use it for the greater good. Money, much like a person, tends to elude those who pursue it relentlessly and gravitates towards those who appreciate it without possessiveness. This principle forms the core of this discourse.

2. Coexistence and Co-prosperity Versus Survival of the Fittest
   The concepts of coexistence and co-prosperity (共存共榮) stand in stark contrast to the survival of the fittest (適者生存). Early European intellectuals, including renowned novelists and philosophers, were initially captivated by communism, perceiving it as an ideal system of equitable distribution. This led to considerable confusion among Europeans, who had long lived under capitalism, a system where a small elite controlled vast resources, while the majority toiled as virtual serfs. The emergence of communism seemed to challenge this entrenched capitalist structure. However, the reality of communism, particularly in nations like China and Russia that embraced it, diverged significantly from the ideal of coexistence and co-prosperity. It became a system where individual initiative was stifled. When land and factories were collectivized, and private ownership abolished, people lost the incentive to work. Farmers, for instance, saw no reason to cultivate land diligently if the fruits of their labor were merely to be shared equally, regardless of effort. This led to severe food shortages and economic collapse in countries like Russia. The absence of individual motivation, driven by the principle of “why should I work hard if everyone shares equally?”, ultimately undermined the economy.

3. The Inextricable Link Between Leadership and Economic Prosperity
   The state of a nation’s economy is intrinsically linked to its leadership. If a leader espouses communist ideals, the economy tends to decline. Conversely, if a leader champions capitalism and fosters healthy competition, the economy flourishes. This demonstrates a direct correlation between leadership and economic prosperity. A common misconception is that a nation’s economy improves when its leader is intelligent. However, the inverse is often true: when the economy thrives, leaders are perceived as intelligent. This highlights a fundamental misunderstanding of societal dynamics. The populace often dictates the direction, and leaders are compelled to follow. It is rare for a leader’s directives to be universally embraced by the populace. When citizens constantly criticize their leader, the national economy inevitably suffers. This is a natural consequence. Regardless of a leader’s perceived competence, any authority they wield, even for a single day, is divinely ordained. Persistent criticism and undermining of a leader’s authority lead to economic ruin.

4. The Perils of Criticism and the Virtue of Respect
   Families that constantly criticize the father figure are destined for ruin. Similarly, a nation that incessantly criticizes its leader will experience economic decline. The term for economy (經濟) itself, when viewed through a deeper lens, implies a connection to a higher power. The character for gyeong (經) can also signify “light” or “divine radiance.” Therefore, to undermine the leader is to diminish this divine light, leading to financial hardship. To foster a thriving economy, respect for leadership is paramount. Even if a leader holds power for a single day, that authority is divinely bestowed. To constantly seek out and exploit their weaknesses, whether personal or familial, serves no beneficial purpose for the nation. Such behavior only leads to economic stagnation.

5. The Fallacy of Survival of the Fittest in Human Society
   The concept of survival of the fittest is applicable to the animal kingdom, where the strong prey on the weak, and to the plant kingdom, where competition for resources dictates survival. However, it is a primitive and unsuitable principle for human society. Applying this to human existence would imply that only the “superior” succeed, while those born into disadvantage, such as orphans, are destined to fail. This is a flawed perspective. Our physical bodies, composed of trillions of cells, chromosomes, and DNA, are indeed subject to the laws of genetics and the survival of the fittest. This is the law of the physical realm. However, the spiritual realm operates under the principle of coexistence and co-prosperity. Our spiritual essence transcends the physical decay of the body and ascends to the heavens. We must not allow our spiritual lives to be governed by the laws of the physical.

6. The True Meaning of Giving and the Illusion of Possession
   When I provide free meals, it is not my money I am distributing, but rather the rightful share of those who receive it. They are inherently entitled to it. Therefore, my act is not one of giving, but of returning what is due. This echoes the wisdom of past generations, where parents, despite their poverty, embraced having many children, believing that each child brought its own sustenance, nurtured by heaven itself. This perspective highlights that our possessions are ultimately ephemeral. To believe that we “give” something to others from our “own” possessions is an illusion. All human possessions are transient and ultimately meaningless. The Buddhist concept of “all phenomena are impermanent” (凡所有相 皆是虛妄) underscores this. If one realizes that all visible phenomena are illusory, then one has attained enlightenment. This understanding is crucial for embracing coexistence and co-prosperity.

7. The Journey of Jesus and the Path of Huh Kyung-young
   The New Testament offers scant details about Jesus’s youth. However, other sacred texts and the testimonies of the God-man Huh Kyung-young shed light on this period. Jesus’s maternal grandparents, Joachim and Anna, were known for their generosity, inviting only the poor and infirm to their daughter Mary’s birth celebration, distributing clothes and food. This mirrors the actions of Huh Kyung-young’s father, Huh Nam-kwon, who, as a wealthy landowner, distributed his land to tenant farmers, leading to his imprisonment under false accusations of communism. This demonstrates a shared lineage of profound benevolence in the families of great prophets.

Jesus’s journey of spiritual development began early. At three, he returned to Nazareth from Egypt, where he had sought refuge from King Herod. At ten, he spent a year in the Jerusalem Temple, studying under Hillel, the chairman of the Sanhedrin, and questioning the practice of animal sacrifice. At twelve, he traveled to India, supported by an Indian prince, where he studied Brahmanism and Buddhism, advocating for human equality and challenging the caste system. He then journeyed to Nepal and Tibet, studying Buddhist scriptures and ancient manuscripts, and receiving the title “Hebrew Saint, Oracle of God.” His travels continued through Persia and Assyria, where he healed the sick and taught about faith and the power of the spirit.

At 24, Jesus returned home, only to be rejected by his own family. He then traveled to Greece, delivering powerful speeches on the Holy Spirit, and to Egypt, where he underwent seven trials and received the title of Christ. He was invited to a gathering of the Seven Sages of the World, where he was recognized as their leader and delivered a profound speech outlining his mission: to establish a universal church founded on love, to choose twelve disciples, and to face persecution and crucifixion, yet ultimately triumph through truth.

This extensive journey of Jesus, from age 12 to 24, mirrors Huh Kyung-young’s own path. At 14, Huh Kyung-young left his hometown of Jinju, Gyeongsangnam-do, and by 18, he had experienced 33 different professions, enduring immense hardship and facing death, thus experiencing the full spectrum of human suffering. From age 40, he began to lead a revolution in politics, economy, and society with his “33 Policies.” Now, at 70, he is spearheading a spiritual revolution, offering blessings and “Heaven House nameplates” to guide humanity towards eternal life.

The omission of Jesus’s youth in the New Testament is a significant oversight, but new insights are emerging through other texts and the revelations of Huh Kyung-young. The historical animosity between Israel and Arab nations is a contradiction, as they share a common ancestor in Abraham and once shared religious and cultural ties. Huh Kyung-young’s vision of interfaith harmony aims to first reconcile these nations, as his influence expands globally. The proverb, “a gimlet in a bag will eventually pierce through,” signifies that truth, like Huh Kyung-young, will inevitably emerge and be recognized.

8. The Significance of the God-man’s Presence
   The current era is one of divine judgment. The blessings I bestow are not given arbitrarily; there is a precise timing for everything. Just as there are angels and archangels in heaven, so too are there distinct levels of spiritual attainment. Those who pass away as archangels will have their names inscribed as such on their gravestones, a privilege not afforded to ordinary humans. Even the burial shrouds for archangels and angels will differ.

The economy is not a mystical entity; it observes human actions. When people protect and appreciate their leaders, even those perceived as flawed, the economy flourishes. Conversely, when children constantly criticize their parents, the family’s prosperity wanes. Similarly, if citizens constantly find fault with their national leaders, the economy suffers. The money in the world does not disappear; it merely circulates. Economic downturns are not due to a lack of money, but a lack of respect and positive sentiment towards leadership.

A son who focuses on his studies, regardless of his father’s perceived shortcomings, contributes to the family’s prosperity. He should not criticize his father’s actions but rather offer support and encouragement. Similarly, citizens should not undermine their leaders, regardless of their personal lives or perceived flaws. To constantly seek out and exploit weaknesses in public figures, whether a president or an opposition leader, is a sign of impending misfortune for both the individual and the nation. Such behavior deters foreign investment and weakens national standing.

I have always advocated for respecting leaders. During my presidential campaign, I praised the candidates, even my rivals, for their good fortune in marriage and their dedicated public service. To attempt to imprison or constantly criticize national leaders, who are divinely appointed, leads to national decline. Leaders should not be expected to live like ascetics; they are entitled to a certain standard of living. It is the citizens’ role to wish them well and even desire to provide them with the best.

My choice to ride in a Rolls-Royce, for instance, is not about luxury but about safety and functionality. I prioritize safety and quality, and I believe in giving back to society through service. However, I do not believe in feigning humility by driving a modest car if it compromises safety or is a mere pretense. My actions are guided by the principle of “dwelling nowhere, yet giving rise to the mind” (應無所住 而生其心). This means that one should not dwell on one’s good deeds, for to do so transforms them into acts of self-aggrandizement. True benevolence is performed without attachment to the outcome or the act itself. This is why great spiritual masters like Buddha and Seongcheol Sunim claimed to have never taught or performed good deeds, recognizing the illusory nature of all phenomena. My free meal service, which I have conducted since age 22, is not an act of giving but of returning what is rightfully theirs. All our good deeds, if held in the mind, become tainted. We must forget them as soon as they are done. This understanding is the path to enlightenment.

The Principles of Coexistence and Survival of the Fittest: Leadership and Economy

1. Basic Information

• Lecture Session and Date: 1439th Huh Kyung-young Saturday Lecture (2024.05.11)
• One-sentence Main Theme or Title Summary: This lecture explores the fundamental differences between coexistence and co-prosperity (공존공영) and survival of the fittest (적자생존), emphasizing their impact on national economy and the crucial role of leadership and public respect.
• Location: Heaven House (하늘궁)
• Key Segments:
  • The Rockefeller Example: An illustration of how selfless giving led to extended life and prosperity, contrasting with attachment to wealth.
  • Critique of Communism: An analysis of why communist systems, despite initial appeal, fail due to a lack of individual incentive and the resulting economic collapse.
  • Leadership and Economy: The direct correlation between public respect for leadership and national economic prosperity, and the inverse effect of criticism.
  • Coexistence vs. Survival of the Fittest: A distinction between the spiritual law of coexistence and co-prosperity, and the physical law of survival of the fittest (also known as “might makes right” or “struggle for existence”).
  • Jesus’ Lost Years and Huh Kyung-young’s Path: A detailed account of Jesus’ travels and studies during his youth, drawing parallels with Huh Kyung-young’s own formative experiences and spiritual journey.

2. Core Messages
3. Distinction between Coexistence and Survival of the Fittest: Coexistence and co-prosperity are not the same as survival of the fittest. Survival of the fittest is a law of the physical, earthly realm, while coexistence and co-prosperity are principles of the spiritual, Heaven realm.

• Quote: “We are not the same as coexistence and co-prosperity and survival of the fittest.”
• Explanation: This highlights a fundamental difference in governing principles for physical existence versus spiritual enlightenment and societal well-being.

2. The Interconnectedness of Leadership and Economy: The state of a nation’s economy is directly linked to the public’s respect for its leadership. Criticizing leaders leads to economic decline, while respecting them fosters prosperity.

• Quote: “The leader and the economy are in a functional relationship like that.”
• Explanation: This suggests a spiritual or energetic connection where collective sentiment towards authority impacts material conditions.

3. The Law of Giving and Receiving: Selfless giving, without attachment to the outcome or the act itself, leads to unexpected blessings and extended life, as exemplified by Rockefeller.

• Quote: “He just gave it away like water… he lived until he was 95.”
• Explanation: This illustrates a principle where generosity, especially when detached from personal gain, can manifest as physical and material abundance.

4. The Illusion of Material Possessions: All material possessions are ultimately fleeting and illusory. True value lies in spiritual understanding and actions that align with Heaven principles.

• Quote: “All possessions that humans have, they are all illusory.”
• Explanation: This encourages a detachment from worldly goods, recognizing their temporary nature in contrast to eternal spiritual realities.

5. The Importance of Forgetting Good Deeds: Any good deed performed should be immediately forgotten, as holding onto the memory of one’s good actions can turn them into a form of self-righteousness or even a “sin.”

• Quote: “All our good deeds, if we put them in our minds as good deeds, they become evil deeds.”
• Explanation: This emphasizes humility and the purity of intention, where true benevolence is its own reward and does not seek recognition or self-validation.

3. Detailed Summary

The Rockefeller Story: Giving and Longevity

• Topic: The transformative power of selfless giving.
• Main Assertions: Rockefeller, facing a terminal illness at 50 with a prognosis of one year to live, changed his life after witnessing a dispute over hospital bills. He began extensively donating to help the poor, building thousands of churches and schools, and paying medical debts. This act of selfless giving led to his unexpected recovery from cancer and living to 95 years old.
• Analogies/Examples: Rockefeller’s wealth, despite his extensive giving, continued to grow, illustrating that “money begets money” when not hoarded.
• Practical Message: Attachment to money causes it to flee, while a detached, generous attitude attracts it. Money is like a woman; chasing it makes it run away.

Communism vs. Capitalism and the Role of Leadership

• Topic: Economic systems, individual incentive, and leadership’s impact.
• Main Assertions: Early European intellectuals supported communism, believing it promoted equality by dividing everything. However, countries like China and Russia that adopted it found it led to a lack of individual initiative, as people saw no reason to work hard if everything was shared. This resulted in food shortages and economic collapse. Capitalism, driven by competition, fosters economic growth.
• Analogies/Examples: The historical failure of communist agricultural systems where farmers refused to work without personal incentive.
• Practical Message: A nation’s economy is directly tied to its leadership. If the leader is a communist, the economy declines; if a capitalist, it thrives through competition. Public criticism of a leader negatively impacts the economy, while respect fosters prosperity.

The Hierarchy of Power and the Importance of Respect

• Topic: The divine origin of authority and its implications for national well-being.
• Main Assertions: Any leader, even for a single day, holds power granted by Heaven. Constantly undermining a leader’s authority leads to national economic ruin. The public often misunderstands this, believing a smart leader brings prosperity, when in fact, a rising economy makes a leader appear smart.
• Analogies/Examples: A family that constantly criticizes its father will decline economically. The hierarchy of power: human sentiment cannot overcome reason, reason cannot overcome law, law cannot overcome power, and power cannot overcome Heaven. Heaven is the highest authority.
• Practical Message: Respect for leadership, regardless of perceived flaws, is crucial for national prosperity. Criticizing leaders, even for minor issues, harms the collective economy and invites misfortune.

Coexistence and Co-prosperity vs. Survival of the Fittest

• Topic: Differentiating between earthly and Heaven laws.
• Main Assertions: Survival of the fittest (적자생존), also known as “might makes right” (우승열패) or “struggle for existence” (생존경쟁), is a law of the physical, animal, and plant kingdoms. It dictates that the strong survive and the weak perish. However, this is not the law for humans, especially concerning spiritual matters. The spiritual realm operates on the principle of coexistence and co-prosperity (공존공영).
• Analogies/Examples: Tall trees block sunlight from smaller ones, leading to the death of the weaker. The genetic dominance (우성) in inheritance, where certain traits prevail. The extinction of dinosaurs and mammoths due to their inability to adapt to changing environments.
• Practical Message: Humans should not follow the law of survival of the fittest in their spiritual and social interactions. Instead, they should strive for coexistence and co-prosperity, which is the law of the spirit and mind. This means helping the less fortunate rather than letting them perish.

The Journey of Jesus and Huh Kyung-young’s Parallel Path

• Topic: The “lost years” of Jesus and the spiritual journey of God-man Huh Kyung-young.
• Main Assertions: The New Testament lacks records of Jesus’ youth. However, other texts and Huh Kyung-young’s testimony reveal Jesus’ extensive travels and studies from age 12 to 24 across India, Nepal, Tibet, Persia, and Egypt. During this time, Jesus learned various spiritual traditions, healed the sick, and preached human equality, challenging caste systems and conventional religious practices. This journey culminated in his recognition as “Christ” by the Seven Sages of the World.
• Analogies/Examples: Jesus’ grandfather, Joachim, and grandmother, Anna, hosted a birth celebration for Mary, inviting only the poor and sick, mirroring Huh Kyung-young’s father, Huh Nam-kwon, who gave land to tenant farmers. Jesus’ departure for India at 12 is likened to Huh Kyung-young leaving his hometown at 14 to experience various hardships and professions.
• Practical Message: Both Jesus and Huh Kyung-young underwent profound spiritual journeys, experiencing hardships and acquiring wisdom to serve humanity. Huh Kyung-young’s mission, like Jesus’, is to bring about a spiritual revolution, emphasizing the unity of humanity and the importance of transcending religious and national divisions, particularly between Israel and the Arab world.

4. Key Quotes Collection

• “Money is like a woman, if you chase it, it runs away.” (Explaining the nature of wealth and attachment)
• “If the leader is a communist, the economy goes down; if the leader is a capitalist, then competition makes it go up.” (Connecting leadership ideology to economic outcomes)
• “If you keep criticizing the president, the nation’s economy will hit rock bottom.” (Highlighting the impact of public sentiment on national economy)
• “Heaven is the highest. Then there is the power holder. That power holder is the one whose hand touches Heaven.” (Describing the divine source of authority)
• “Survival of the fittest is for the physical, so it must follow this law.” (Distinguishing physical laws from spiritual ones)
• “The law of the spirit is that we must follow the law of coexistence and co-prosperity.” (Stating the guiding principle for spiritual life)
• “All our good deeds, if we put them in our minds as good deeds, they become evil deeds.” (Emphasizing humility and detachment in good actions)
• “All possessions that humans have, they are all illusory.” (Reflecting on the transient nature of material wealth)
• “If you realize that all things in this world are not real, then that person is a Buddha.” (Defining enlightenment as understanding the illusory nature of reality)
• “The appearance of Huh Kyung-young is a historical necessity.” (Asserting the inevitability and significance of his role)
• “What is hidden will eventually be revealed, and secrets will be known.” (Referencing the uncovering of truths, like Jesus’ lost years)
• “The economy is not something that comes and goes. It circulates like clouds.” (Explaining the true nature of economic flow)

6. Historical / Doctrinal Connections
   This lecture deeply connects to Huh Kyung-young’s established teachings by:

• Reinforcing the Divine-Human Theory: The detailed account of Jesus’ “lost years” and his spiritual journey, culminating in his recognition as “Christ,” serves to establish a historical precedent and parallel for Huh Kyung-young’s own identity as the God-man. It suggests that profound spiritual figures undergo extensive preparation and receive divine recognition, not just human.

• Expanding on Immortality Principles: The Rockefeller example directly illustrates the principle that selfless giving and a detached mindset can lead to extended physical life and spiritual blessings, even without direct intervention from Huh Kyung-young. This aligns with his teachings on how certain actions and spiritual states can influence one’s destiny and longevity.

• Contextualizing the 33 Policies and Spiritual Revolution: The critique of communism and the emphasis on the leader-economy relationship implicitly supports the need for a new political and economic paradigm, which his 33 policies aim to provide. His current focus on “spiritual revolution” (영성 혁명) from age 70 onwards is highlighted, with “Blessing” and “Heaven House Nameplate” (백곡 명패) being tools for humanity to experience eternal life.

• Emphasizing the Unity of Religions: By detailing Jesus’ interactions with various religious traditions (Brahmanism, Buddhism, Zoroastrianism) and his eventual recognition by sages from different regions, the lecture underscores Huh Kyung-young’s vision of a “super-religious” (초종교) approach. This aims to transcend sectarian divisions and foster global unity, particularly between historically conflicting groups like Israelis and Arabs.
  Newly Emphasized Points or Developments:

• The “Heaven Law” of Coexistence: While the concept of coexistence has always been present, this lecture explicitly contrasts it with “survival of the fittest” as a fundamental distinction between spiritual and physical laws, providing a clearer doctrinal framework.

• The Direct Link Between Public Respect for Leaders and Economy: The lecture strongly asserts that public criticism of leaders directly causes economic decline, a point that is often made but is particularly emphasized here with a clear cause-and-effect relationship.

• The Importance of Forgetting Good Deeds: The teaching of “응무소주 이생기심” (do not dwell on your actions, but let your mind arise) is given significant emphasis, highlighting that even good deeds can become “evil” if one holds onto them mentally. This deepens the understanding of true humility and selfless action.

7. Action Items & Blessing Guidance

8. Respect Leadership: Actively cultivate respect for national leaders, understanding that criticizing them negatively impacts the national economy. Focus on their strengths rather than perceived weaknesses.

9. Practice Selfless Giving: Adopt a mindset of giving without attachment or expectation, recognizing that true generosity can lead to unexpected blessings and longevity, as demonstrated by Rockefeller.

10. Forget Your Good Deeds: After performing a good deed, immediately release it from your mind. Do not dwell on it or seek recognition, as this purifies the intention and prevents the good deed from becoming a source of ego or “sin.”

11. Focus on Personal Growth: As individuals, concentrate on personal study and self-improvement rather than being preoccupied with the perceived flaws or actions of others, especially those in authority.

12. Embrace Coexistence: Strive to live by the principle of coexistence and co-prosperity in daily interactions, moving beyond the “survival of the fittest” mentality that governs the physical world.

13. One-Sentence Overall Summary
    This lecture by God-man Huh Kyung-young systematically delineates the spiritual law of coexistence and co-prosperity from the earthly law of survival of the fittest, asserting that national economic vitality is intrinsically linked to public respect for leadership, while emphasizing the transformative power of selfless giving and the profound spiritual journey of enlightened beings like Jesus and himself.

Keyword Frequency Huh Kyung-young’s Coexistence and Survival of the Fittest, Leaders and Economy!

money: 15
father: 14
economy: 13
Jesus: 12
mother: 10
power: 9
children: 8
world: 8
law: 7
wife: 7

Today’s Central Metaphor
The lecture uses the metaphor of a family’s economy being tied to the children’s respect for their father, paralleling a nation’s economy to its citizens’ respect for their leader.

Lecture in Numbers
50: Age at which Rockefeller was predicted to die from cancer.
1: The number of years Rockefeller was medically predicted to live.
90: The approximate age Rockefeller lived to (95 or almost 100).
50: The number of additional years Rockefeller lived beyond his initial prognosis.
99: The percentage of people who were like “slaves” in early capitalist societies.
1: The percentage of wealthy individuals (lords) in early capitalist societies.
100: The approximate number of trillion cells in the human body.
4,600: The number of chromosomes in the human body.
184,000,000: The number of DNA strands.
92: The number of genes.
10: The number of children an old-time father encouraged his wife to have.
5,000: The number of people Schindler saved with his fortune.
5: The number of additional Jewish people Schindler could have saved if he had sold his watch.
100: The score for compatibility (궁합) Huh Kyung-young has with everyone, including his detractors.
2,000: The number of years ago some audience members met Huh Kyung-young in a past life.
45-46: The number of additional years Rockefeller lived beyond his initial prognosis, strictly speaking.
100,000,000: The number of years humans have existed on Earth.
23: The age of a young woman who visited the Heaven House after watching Huh Kyung-young’s YouTube lectures.
1,000,000: The amount (in Won) the young woman brought for a blessing.
100,000: The amount (in Won) the young woman brought for a consultation.
100: The approximate value (in Won) of Huh Kyung-young’s suit.
50,000,000: The value (in Won) of a high-end suit mentioned.
100,000,000: The value (in Won) of another high-end suit mentioned.
22: The age at which Huh Kyung-young started providing free meals.
30-40: The number of years ago KBS broadcasted a documentary about Jesus’s travels.
12: The age at which Jesus left Israel for his spiritual journey.
24: The age until which Jesus traveled, healing the sick and performing spiritual work.
14: The age at which Huh Kyung-young left his hometown of Jinju, Gyeongnam.
18: The age until which Huh Kyung-young experienced various hardships and 33 different jobs.
33: The number of different professions Huh Kyung-young experienced.
40: The age at which Huh Kyung-young began announcing his “33 policies” for political, economic, and social revolution.
70: The age at which Huh Kyung-young began leading a full-scale spiritual revolution.
30: The age at which Jesus began his ministry.

Signature Sentence
“The economy is not something that comes and goes; it circulates like clouds.”

Concise Summary & Highlights
national and personal economies thrive on respect for leadership, advocating for coexistence over survival of the fittest.

Respect for leaders is paramount for economic prosperity.
The “survival of the fittest” is a law of the physical world, not the spiritual.
Communism failed because it removed individual incentive, leading to economic collapse.
Rockefeller’s extended life was a result of his philanthropic actions, demonstrating the power of giving.
True God-man embodies universal compatibility and a connection to the divine.
The concept of “coexistence and co-prosperity” (공존공영) is the spiritual law, contrasting with the “law of the jungle” (약육강식) of the physical world.
Huh Kyung-young’s life parallels Jesus’s lost years, both involving extensive travel and spiritual development.

Scriptural / Religious Citations
Luke 12:2: “For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known.”
Diamond Sutra (응무소주 이생기심): “One should develop a mind that is not attached to anything.”
Diamond Sutra (범 소유상 개시허망 약견제상비상 즉견여래): “All conditioned phenomena are like dreams, illusions, bubbles, and shadows, like dew drops and a lightning flash; thus they should be regarded.”

Historical & Epochal Context
The lecture is situated in a contemporary context where economic difficulties are prevalent globally, and there is a perceived decline in respect for leadership. It draws parallels to historical economic systems like communism and early capitalism, and religious narratives, particularly the “lost years” of Jesus, to advocate for a spiritual approach to societal and personal well-being. The discussion also touches upon ancient civilizations like Babylon, Persia, and Rome, highlighting the transient nature of earthly power.

Key Figures & Events Referenced
Rockefeller: An American industrialist and philanthropist whose life story is used to illustrate the benefits of generosity and giving. He was predicted to die at 50 but lived to 95 after changing his ways and donating extensively.
Dostoevsky: A Russian novelist, mentioned as a world intellectual who supported Soviet communism.
Huygens: A Dutch scientist, implicitly referenced as a figure of intellectual support for communism.
Jesus: The central figure of Christianity, whose “lost years” and spiritual journey are extensively detailed and compared to Huh Kyung-young’s own life path.
Mary: Jesus’s mother.
Joseph: Mary’s fiancé/husband, a carpenter.
Joachim: Jesus’s grandfather, a rabbi.
Anna: Jesus’s grandmother, from the tribe of Judah.
Herod: The king who persecuted Jesus, leading to his family’s flight to Egypt.
Hillel: The chairman of the Sanhedrin, who educated Mary and later Jesus.
Rabana: An Indian prince who sponsored Jesus’s studies in India.
Rama As: A Brahman priest with whom Jesus studied in India.
Udraka: A disciple from whom Jesus learned medicine in India.
Barata: A Buddhist monk with whom Jesus read Buddhist scriptures in Nepal.
Vidyapati: A Kapila priest who gave Jesus the title “Hebrew Saint, Oracle of God.”
Mengu: A sage from the Far East whom Jesus met in Tibet.
Hor, Lun, Mer: The three Magi (Wise Men from the East) who visited Jesus at birth and whom Jesus later met in Persia.
Caspar: A Persian sage whom Jesus met.
Abinawa: A sage whom Jesus met in Assyria (Iraq).
Abraham: The common ancestor of Israelis and Arabs, whose hometown Ur of the Chaldees Jesus visited.
Apollo: A Greek sage whom Jesus met in Athens.
Maseo: An Egyptian sage, one of the seven world sages.
Philo: A Hebrew sage, one of the seven world sages.
Min Hee-sik: A Hanyang University professor who researched Jesus’s travel routes, which were broadcast on KBS.
Huh Nam-kwon: Huh Kyung-young’s father, who gave land to tenant farmers and was imprisoned as a communist.
Yoon Suk-yeol: Current President of South Korea, whose marriage is praised by Huh Kyung-young.
Lee Jae-myung: A South Korean politician, whose marriage is also praised by Huh Kyung-young.
Roh Moo-hyun: Former President of South Korea, whose wife’s alleged receipt of a watch is mentioned as an example of trivial criticism.
Seongcheol: A revered Buddhist monk, whose dying words about not having accumulated merit are cited.
Sakyamuni (Buddha): The founder of Buddhism, whose teaching that he never preached is cited.

Core Concept Definitions
Coexistence and Co-prosperity (공존공영): A principle where all entities live together and thrive mutually. This is presented as the spiritual law, contrasting with the “survival of the fittest.”
Survival of the Fittest (적자생존): The natural law where only the strongest or most adaptable survive. This is equated with “survival of the superior and defeat of the inferior” (우승열패) and “law of the jungle” (약육강식) , and is described as a law of the physical/animal world, not for humans’ spiritual realm.
Economy (경기): Not merely financial transactions, but a reflection of the collective mindset and respect for leadership within a society or family. A positive economy is linked to respecting leaders, while criticism leads to decline.
God-man: the Divine Being who has descended from heaven to save humanity. Huh Kyung-young identifies himself as this figure.
Heaven Fortune (천운): The highest form of luck, possessed by those connected to the God-man, leading to eternal life and spiritual benefits. It is superior to “great fortune” (대운), which is merely earthly prosperity.
Hongik (홍익): The core identity or “body” (체) of humanity, representing the ideal of benefiting all.
Chunghyo (충효): The “function” (용) of humanity, representing loyalty and filial piety.
“A mind that is not attached to anything” (응무소주 이생기심): A Buddhist concept meaning one should not dwell on their good deeds, as doing so turns them into bad deeds.
“All conditioned phenomena are like dreams, illusions” (범 소유상 개시허망 약견제상비상 즉견여래): A Buddhist concept from the Diamond Sutra, stating that all worldly possessions and appearances are illusory and impermanent. Realizing this leads to enlightenment (becoming a Buddha).

Central Questions & Answers
Central Question 1: Why is the economy difficult?
Answer: The economy becomes difficult when people criticize and disrespect their leaders. A nation’s economy declines if its citizens constantly criticize the president. Conversely, if the economy improves, leaders appear more capable.
Central Question 2: What is the difference between coexistence and co-prosperity and survival of the fittest?
Answer: Coexistence and co-prosperity is the law of the spiritual realm, where everyone thrives together. Survival of the fittest, or “survival of the superior and defeat of the inferior,” is the law of the physical, animalistic world, where only the strong survive and the weak perish. Humans should follow the spiritual law, not the physical.
Central Question 3: What is the true nature of money and wealth?
Answer: Money is like a woman; it runs away if you chase it. It comes to those who don’t obsess over it but rather like the person who uses it for good. Money generates more money when it is given freely, as exemplified by Rockefeller. All material possessions are ultimately illusory and impermanent.

Conclusion & Strategic / Philosophical Implications
The lecture concludes by reiterating that the economy is a reflection of collective respect and mindset, not merely financial figures. It urges people to abandon the “survival of the fittest” mentality, which is deemed animalistic, and embrace “coexistence and co-prosperity” as the spiritual path. The philosophical implication is that true prosperity, both material and spiritual, stems from honoring leadership, practicing generosity, and recognizing the illusory nature of worldly possessions. The ultimate call to action is to follow the God-man (Huh Kyung-young) to achieve “Heaven Fortune” and eternal life, transcending earthly limitations and the cycle of suffering.

Cross-Referencing
Huh Kyung-young’s “33 Policies”: Referenced as a model for political, economic, and social revolution, initiated when he was 40 years old. This is a recurring theme in his public discourse.
Huh Kyung-young’s “Blessing” and “Heaven House Nameplate”: These are mentioned as tools for experiencing eternal life, central to his spiritual revolution which began at age 70. These are well-known offerings within his movement.
Jesus’s “Lost Years”: The lecture extensively details Jesus’s travels and studies in India, Nepal, Tibet, Persia, and Egypt between the ages of 12 and 24, drawing from “Sacred Scripture” (성약 성서) and Huh Kyung-young’s own testimony. This narrative is a significant part of alternative Christian scholarship and is often discussed in esoteric circles. The lecture specifically references a KBS documentary and research by Hanyang University Professor Min Hee-sik on this topic.
Rockefeller Foundation: Mentioned as a lasting legacy of Rockefeller’s philanthropy, indicating that his giving did not diminish his wealth.
Communism vs. Capitalism: The lecture contrasts these two economic systems, highlighting the perceived failures of communism due to a lack of individual incentive and the historical context of feudalism preceding capitalism.

Content Gaps & Unaddressed Areas
Source of “Sacred Scripture”: While the lecture extensively quotes from “Sacred Scripture” (성약 성서) regarding Jesus’s lost years, it does not specify the exact origin or canonical status of this text. This omission leaves a gap in understanding the authority and reliability of the detailed accounts provided.
Mechanism of Economic Impact: The lecture asserts a direct causal link between respecting leaders and economic prosperity, and vice-versa. However, it does not elaborate on the specific economic mechanisms or psychological processes through which this respect (or lack thereof) translates into tangible economic outcomes.
Definition of God-man: While Huh Kyung-young identifies himself as the God-man, a more detailed theological or philosophical definition of this term, beyond simply “one who came from heaven to save humanity,” could provide greater clarity.
Reconciliation of “Survival of the Fittest”: The lecture dismisses “survival of the fittest” as an animalistic law. However, it does not offer a clear framework for how human society should function without any form of competition or meritocracy, especially in practical economic or social structures.
Practical Application of “Coexistence and Co-prosperity”: While advocating for “coexistence and co-prosperity,” the lecture does not provide concrete examples or actionable strategies for individuals or nations to implement this principle in their daily lives or policies, beyond general notions of giving and respect.

Future Predictions & Prophetic Statements
Global Recognition of Huh Kyung-young: “The number of people recognizing God-man Huh Kyung-young is steadily increasing.” This implies a future where his influence becomes widespread.
Resolution of Israel-Arab Conflict: “The first country where God-man Huh Kyung-young’s supra-religious vision should bear fruit is Israel and the Arab world.” This predicts a future where his teachings will bring peace to this region.
Emergence of Huh Kyung-young’s Influence: “A drill in a bag will eventually protrude.” This proverb is used to predict that Huh Kyung-young’s true nature and influence will inevitably become apparent to the world.
Universal Church and Kingdom of Heaven: Jesus’s prophecy, as recounted by Huh Kyung-young, predicts the establishment of a “Universal Church” based on seven universal principles, the selection of 12 disciples representing immortal ideas, and the eventual establishment of the “Kingdom of Heaven” on the “seven hills of Rome,” encompassing all nations and tribes. This vision includes a “Prince of Peace” sitting on the throne of power, and the Trinity becoming “all in all.”
God-man’s Role in Judgment: his current era is one of “judgment,” implying a future where his role involves assessing and guiding humanity.
Heaven House’s Offerings: The lecture mentions that Heaven House will eventually create and provide “Archangel shrouds” and “Angel shrouds” for the deceased, indicating a future where these specific items will be available for purchase.

Executive Insight
This lecture by Huh Kyung-young presents a unique blend of spiritual teachings, economic philosophy, and historical revisionism, centered on the premise that societal and personal prosperity hinges on respect for leadership and the adoption of “coexistence and co-prosperity” over “survival of the fittest.” He, identifying as a “God-man,” draws extensive parallels between his own life and the “lost years” of Jesus, advocating for a spiritual revolution. Professionals should note the lecture’s emphasis on the intangible aspects of economic well-being, suggesting that collective mindset and reverence for authority are as crucial as traditional economic indicators. The narrative challenges conventional views on wealth accumulation, promoting generosity as a path to longevity and spiritual advancement. While offering a compelling vision of universal harmony, the lecture’s reliance on unverified scriptural sources and a direct, almost mystical, link between respect and economic outcomes warrants critical consideration.

The Coexistence and Survival of the Fittest, Leadership, and Economy

1. The Benevolence of Giving and the Prolongation of Life
   The people of America, those who receive spiritual energy, recognize the righteousness of Huh Kyung-young. When such individuals appear in global media, it is a significant event. For instance, consider the case of Rockefeller. He was diagnosed with cancer at the age of 50 and given only one year to live. Medically, his prognosis was dire. However, as he was leaving the hospital, he witnessed a dispute in the hallway between a hospital employee and a weeping African American woman who could not afford her medical bills. Rockefeller, a Caucasian, observed this scene and instructed his secretary to pay the woman’s hospital expenses. From that moment, Rockefeller underwent a profound transformation. He began to establish thousands of churches and schools for impoverished African Americans and provided financial assistance to countless individuals unable to pay their medical bills. Consequently, he lived to be 95 years old, nearly a century, an additional 50 years beyond his initial prognosis. His cancer simply vanished. He himself did not understand why, but he experienced daily joy through giving. He possessed immense wealth, which he distributed freely. Despite his extensive philanthropy, the Rockefeller Foundation remained robust, as money, like a living entity, generates more money. This phenomenon is directly related to the subject of this lecture.

When money begins to multiply, it can become overwhelming. However, money does not flow to those who are obsessed with it. Money, much like a woman, flees when pursued. Obsession with money can lead to imprisonment. Money behaves in this manner. It avoids those who excessively desire it. Instead, it gravitates towards individuals who do not prioritize money but rather value people. This principle forms the core of today’s discourse: Coexistence and Co-prosperity versus Survival of the Fittest.

2. The Divergence of Ideologies: Communism, Coexistence, and the Economy
   Initially, when communism emerged in Europe, it appeared highly appealing to intellectuals worldwide, including literary figures like Dostoevsky and various philosophers, who supported Soviet communism. European Caucasians became confused. Democracy and capitalism had existed for centuries, with feudal lords treating the poor as serfs. Ninety-nine percent of the population were serfs, while one percent were wealthy landowners. Lords resided in castle-like estates, possessing vast lands inherited from royalty, which commoners tilled as tenant farmers. Despite their arduous labor, the farmers’ produce largely went to the landlords.

However, with the advent of communism, the landlord-based capitalist society began to decline. Communism, as it was then understood, differed from true coexistence and co-prosperity. Nations like China and Russia embraced it, believing it to be a path to shared prosperity. Yet, upon implementation, it proved to be far from genuine communism. Individuals lost their freedom to act. Communism, in practice, involved the confiscation of land and factories, leading to widespread destruction. Only the lower classes remained, but no one was willing to farm. Tenant farmers refused to work, reasoning that if land was to be equally distributed, there was no personal incentive to cultivate it. Fields lay fallow. People thought, “If we all starve together under communism, why should I bother farming?” Consequently, food shortages plagued Russia, marking the beginning of the collapse of its economy.

This illustrates that without individual initiative, or “each person for themselves,” as in communism, the motivation to work diminishes, leading to economic decline. The economy of a nation is intrinsically linked to its leadership. If a leader espouses communist ideals, the economy plummets. Conversely, if a leader embraces capitalism, competition flourishes, and the economy ascends. Leadership and the economy are directly correlated.

3. The Interplay of Leadership, Public Sentiment, and Economic Prosperity
   The current economic difficulties stem from a lack of respect for leadership. When leaders are criticized, the economy declines. Lowering public support for a nation’s president inevitably harms its economy. It is a common misconception that a competent leader automatically leads to economic prosperity. In reality, a thriving economy often makes a leader appear competent. The public often perceives the world in reverse.

The will of the people ultimately guides the leader. It is rare for a leader’s command to be universally followed by the populace. If citizens constantly criticize their president, the nation’s economy will suffer. Any leader, even if in power for a single day, holds authority bestowed by heaven. Constantly undermining a leader’s authority will lead to economic ruin. Leaders, whether perceived as capable or not, are chosen by heaven. When people undermine this divine selection through constant criticism, it is akin to a family blaming its father for its misfortunes.

I have never blamed my parents for my humble beginnings. Even when I was starving in Seoul, I never contemplated stealing a piece of bread, despite the temptation. Such a thought would have prevented me from reaching my current position. I preferred to seek food from others rather than waste precious study time on labor. My experiences in factories, where I was exploited and underpaid, only reinforced my conviction that such work was not my destiny. Accidents often occurred in the factories I joined, leading to my dismissal. This was, in fact, the intervention of celestial beings, guiding me towards a different path. Though I am the Creator, my actions on Earth are guided by higher powers. I am like a diver in the water, controlled by those above. My abilities have limits; I must act according to the will of the Heaven hosts.

Just as a family’s prosperity is not solely dependent on the father, a nation’s economy is not solely dependent on its leader. Children should not blame their father for family hardships. Our true identity, our essence, is Hongik (benefiting humanity). Our guiding principle is Chung-hyo (loyalty and filial piety). Blaming parents for being born into poverty is unacceptable. Wealthy families can fail, and poor families can succeed; it depends on individual effort. Being born into a poor family can be a consequence of excessive indulgence in a previous life. This is the cycle of destiny. Therefore, blaming one’s father for perceived incompetence is detrimental. Constantly attacking the father leads to the family’s downfall and economic hardship.

The term “economy” (경기, gyeonggi) itself contains the character for “sun” or “light” (경, gyeong), implying that true economic prosperity comes from a divine source. If one constantly criticizes heaven, one becomes a debtor. The perspective one holds influences the economy. To improve the economy, one must respect the leader. Even if a president or king serves for only a day, their authority is divinely granted. Undermining them by focusing on perceived weaknesses, such as a spouse’s actions, brings no benefit to the nation. This is why I believe many capable individuals avoid the presidency. Such constant criticism prevents any real progress during a president’s term.

During my presidential campaign, I praised the spouses of my opponents, Yoon Suk-yeol and Lee Jae-myung, acknowledging their good fortune in marriage. I also commended their exemplary public service. I stated that they were capable individuals who deserved respect. Criticizing or attempting to imprison a nation’s leader, regardless of their political affiliation, leads to the nation’s downfall. Heaven bestows power. The more people criticize a leader, the more the economy suffers. The economy, like a sentient entity, observes human actions. If people protect and appreciate their leaders, even those perceived as flawed, the economy will flourish. However, if children constantly criticize their father’s shortcomings, the family’s economy will suffer.

We should not harbor resentment towards those in positions of power. Instead, we should support them. If citizens constantly criticize a leader’s attire or possessions, it reflects a “beggar’s mentality.” We should overcome such feelings of inferiority. When people are consumed by an inferiority complex, they tend to find fault with those in higher positions.

4. The Hierarchy of Power and the Illusion of Material Possessions
   There is a hierarchy of power: human sentiment cannot overcome reason, reason cannot overcome law, law cannot overcome power, and power cannot overcome heaven. Heaven is the highest authority. The God-man comes from above. The leader, connected to heaven, holds power. Those who harbor an inferiority complex and challenge this hierarchy will fail. Political factions, whether ruling or opposition, are all citizens of the Republic of Korea. They should coexist and co-prosper, rather than engaging in the survival of the fittest, which is a principle of the animal kingdom.

Survival of the fittest is also known as survival of the superior and defeat of the inferior. In nature, tall trees thrive by absorbing sunlight, while smaller ones perish. This is the struggle for existence. This principle, however, applies to the laws of nature, not the laws of humanity. We should not follow it. The idea that only the superior succeed, while orphans are destined to fail, is primitive.

Our bodies contain trillions of cells, thousands of chromosomes, and millions of DNA sequences. These are governed by the principle of survival of the superior and defeat of the inferior. This applies to the physical, the earthly realm. For example, if a Caucasian person marries an African American person, there is a higher probability of their child having African American features, due to the dominance of certain genes. This is the law of the physical world, the law of survival of the fittest.

However, the spiritual realm, the realm of the soul, must adhere to the principle of coexistence and co-prosperity. We should not abandon the less fortunate and seek only our own success. My free meal service is not funded by my own money; it is the money of those who receive the meals. They are entitled to it. Giving is not truly “giving” when it is merely returning what is rightfully theirs. In the past, when families had many children, parents would say, “Don’t worry about how we’ll feed them; the children bring their own sustenance.” They believed heaven would provide. This perspective, though seemingly simple, reflects a profound truth.

Our physical bodies age and return to the earth, but our spirits ascend to heaven. Our cells constantly die and are expelled from our bodies, returning to the earth. Eventually, only bones remain. Yet, the spirit of a mother, who selflessly provides for her children until her last breath, continues to exist. Such mothers do not go to hell or remain as humans; they await in the Heaven waiting room, anticipating the God-man’s arrival. Meeting the God-man is like winning a lottery of immense value. Those who come to the Heaven House have won a celestial lottery.

Consider the story of Schindler, who saved thousands of Jews during the Holocaust. On his deathbed, he regretted not selling his watch to save five more lives. This is the essence of Rockefeller’s transformation. Such individuals find meaning in saving a single life, knowing that person will propagate their lineage and express gratitude for generations. They may not go directly to heaven, but they reside in the Heaven waiting room.

The hierarchy of power also states that the brave cannot overcome the wise, the wise cannot overcome the virtuous, and the virtuous cannot overcome the fortunate. Those who are fortunate are those chosen by heaven. You, the audience, are fortunate individuals, destined for heaven. You hold a position of immense power. While earthly rulers have limited terms, your fortune is eternal. You possess the power to command life and the great fortune of being beside the God-man. This is not merely great fortune; it is Heaven fortune.

This Heaven fortune can be lost through negative influences. Earthly wealth is fleeting; it comes and goes. Do not sacrifice your Heaven fortune for temporary material gain. My name itself proves my authenticity. Milk, for instance, does not spoil when my name is attached to it, but it does when a false name is used. This is a phenomenon that scientists cannot explain. It is one of many proofs of my divine existence. I am compatible with all things in the universe, from hydrogen and oxygen to all living beings. This is because my genetic code is present in everyone. Your compatibility with others depends on the connection of your genetic codes.

I can traverse time and space, observing the past and future of Earth, including volcanic eruptions. Many of you here met me 2,000 years ago. This is not mere coincidence; it is a Heaven connection. A Heaven connection is far deeper than any human relationship. Those who ascend to heaven have a Heaven connection.

5. The Path to Coexistence: Rejecting the Law of the Jungle
   We must embrace coexistence and co-prosperity and reject the survival of the fittest. The animal kingdom operates on the principle of the strong preying on the weak. Plants engage in a struggle for existence. We should not emulate these natural laws. Rockefeller, after initially adhering to the law of the jungle, realized his error and embraced coexistence, extending his life by 50 years. He received a physical blessing. He is now in the Heaven waiting room, a testament to his good deeds on Earth. Our ancestors, who lived virtuously, are also in the Heaven waiting room.

The current generation, however, often lives by the law of the jungle and the struggle for existence, making it impossible for them to reach the Heaven waiting room. My ancestors, who practiced coexistence, are in heaven. I am the only one who can reveal these truths. You are truly blessed. There is no bargaining when it comes to entering heaven.

The survival of the superior and defeat of the inferior is the survival of the fittest. The strong survive, and the weak are eliminated. Examples include gorillas, dinosaurs, and mammoths, which, despite their strength, became extinct due to environmental changes. They were not “fit” for the altered conditions. Humans, however, have survived for over 100 million years. The difference between humans and animals is that humans recognize God. Animals recognize their owners but do not pray to God. Children, when their parents are absent, pray for their return. This is the human difference.

The world operates on the principle of survival of the fittest. If you are not “fit” for the environment, you will be left behind. Many young people today complain about their parents and their impoverished backgrounds, failing to understand these principles. They should be watching my lectures. I recently met a 23-year-old woman who came to the Heaven House after watching my YouTube lectures. She was intelligent and beautiful, with no worries. She simply wanted to see me. She received a blessing. Such young people, with faces radiating good fortune, are rare. They recognize the God-man at a young age.

6. The Economy as a Reflection of Respect and Filial Piety
   The economy is profoundly important. It thrives when the “sun” of Huh Kyung-young rises. The economy is not a mystical entity; it is a reflection of human attitudes. The world’s money does not disappear; it remains. Yet, why do economies worldwide experience downturns? People misunderstand the economy. The amount of money in the world does not decrease. However, dissatisfaction with the economy can spread globally. This happens when people fail to align with the will of Huh Kyung-young. When the “sun” rises, positive energy flows, and the economy improves. When the God-man observes negativity, the economy declines.

Just as a son’s respect for his father influences the family’s prosperity, a nation’s respect for its leader influences its economy. If a son constantly criticizes his father’s actions, the family will suffer economically. A son should focus on his studies, regardless of his father’s perceived shortcomings. He should protect his father’s reputation, even if he witnesses questionable behavior. This is filial piety. If a son exposes his father’s secrets, the family will be ruined, and the father will withhold financial support.

The economy flourishes when people show respect and adhere to the principles of Hongik and Chung-hyo. The amount of money in the world remains constant; it merely circulates like clouds. To foster a good economy, all responsibility should be placed on the children, not the parents. Children should express gratitude and support for their parents, encouraging them to rest and promising to care for them in the future. If children complain about their parents’ possessions while neglecting their own responsibilities, the family will suffer.

Therefore, we must not undermine national leaders. Focusing on others’ weaknesses is a sign of one’s own impending downfall. If citizens derive pleasure from criticizing others, the economy will suffer, and businesses will close. Speaking ill of national leaders brings misfortune to individuals and economic ruin to the nation. During my presidential campaign, I praised my opponents, acknowledging their good fortune in marriage and their exemplary public service. They were highly accomplished individuals. Yet, some sought to imprison them for minor issues.

National leaders should not be expected to live like monks. They should be able to provide for their families, including luxury items for their spouses. Citizens should desire to provide for their leaders’ families, not begrudge them. If I wear expensive clothes, you should not be envious. Heaven will punish such envy. I wear what is given to me out of respect. I drive a Rolls-Royce for safety, as it is a vehicle known for its impeccable safety record. I prioritize safety and quality. I also engage in extensive philanthropy, but I do not consider it “giving” in the conventional sense.

7. The Principle of Non-Attachment and the Illusion of Reality
   My acts of service, such as providing free meals since the age of 22, are not acts of charity but rather a return of what rightfully belongs to others. Our good deeds should not be held in our minds as such, for that transforms them into bad deeds. We should forget them. As the Buddhist scripture states, “One should act without attachment to the results of one’s actions.” This means not dwelling on one’s good deeds. Shakyamuni Buddha stated that he never preached, and Seongcheol, a revered Korean Buddhist monk, said he was destined for hell because he lived off the offerings of others. They understood that all material possessions are illusory.

All human possessions are ephemeral. Do not claim to have “given” something when it is merely an illusion. If one realizes that all phenomena are impermanent, one immediately becomes a Buddha. Being a Buddha is not about physical form but about achieving a state of mind. If you understand that this world is an illusion, you are a Buddha. This is the essence of coexistence and co-prosperity. My acts of service are not acts of charity.

Even inanimate objects, like a falling flower, can convey a message, perhaps indicating the passage of time or a need to stop. But we can also imbue them with life, imagining them falling because they are dizzy from movement. This adds a playful dimension to understanding.

My lectures are designed to be easily understood, even by those who are like “bean sprouts” in their spiritual development. The path of the spirit is light and joyful. Recent media reports have favorably covered Huh Kyung-young’s prophetic birth policies and pioneering “33 policies,” which will continue to influence real-world policies.

The New Testament contains scant information about Jesus’s childhood and youth. This omission is puzzling, given Luke’s promise to report on all of Jesus’s actions. However, through the testimonies of the God-man Huh Kyung-young and the Apocryphal Gospels, we can reconstruct Jesus’s lost years.

Jesus’s grandfather was Joachim, a rabbi, and his grandmother was Anna, from the tribe of Judah. They had a daughter, Mary, who became Jesus’s mother. Joachim and Anna celebrated Mary’s birth by inviting only the poor and infirm, distributing clothes and food. This act of generosity is comparable to Huh Nam-kwon, the father of the God-man Huh Kyung-young, who distributed his vast land to tenant farmers without charge, leading to his imprisonment as a communist. This demonstrates a unique atmosphere in the households from which great prophets emerge.

Joachim and Anna were told by the high priest that Mary would be the mother of a noble prophet, so they raised her in the temple. Mary was educated by Hillel, the chairman of the Sanhedrin, the Jewish assembly. Mary was betrothed to Joseph, a carpenter from Nazareth. Before their marriage, Mary was visited by an angel and conceived a child. At Jesus’s birth, three Magi, Zoroastrian priests from Persia, visited. Joseph and Mary fled to Egypt with Jesus to escape King Herod’s persecution, remaining there for three years. In Egypt, Mary was taught by Elihu and Salome.

Jesus returned from Egypt at age three and spent his childhood in Nazareth. He debated with rabbis in the Nazareth synagogue about the narrowness of Judaism. At age 10, he spent a year in the Jerusalem Temple, receiving instruction from Hillel. Jesus protested the cruelty of animal sacrifices. Hillel was the same chairman of the Sanhedrin who had educated Mary when she was six. Jesus then returned to Nazareth to assist his father as a carpenter. Young Jesus loved the Psalms of David, the Vedic scriptures of Brahmanism, and the Avesta scriptures of Zoroastrianism, memorizing them all. At age 12, at Hillel’s request, he interpreted prophecies, speaking about the injustice humans inflict upon each other.

The God-man Huh Kyung-young attended elementary school in his hometown until age 13, studying Confucian classics, Buddhist scriptures, and high school-level English and mathematics. He then left his hometown for Seoul, much like Jesus leaving for India at age 12. Young Jesus traveled to India with the support of Ravana, an Indian prince who attended Jewish rituals. He journeyed through Sindh in Pakistan to Orissa in India, where he studied the Vedic scriptures and the Laws of Manu as a student at the Jagannath Temple of Brahmanism. There, he interacted with the Brahman priest Rama As. Jesus explained to Rama As the meanings of truth, humanity, power, enlightenment, wisdom, salvation, and reality.

At age 15, Jesus traveled with Rama As, living among the lower castes (Shudras and Vaishyas) in the Ganges River valley. He became a disciple of Udraka at the Benares Temple, where he learned medicine. He was expelled from the Jagannath Temple for advocating against the caste system and for human equality. Jesus found refuge in the dwellings of the Shudras and Vaishyas, where he taught. He again preached against the Brahmanical caste system and taught the law of sacrifice on the banks of the Kudra River in Orissa. He delivered a revolutionary sermon on human equality at the Great Assembly, using the parable of the broken leaf. While staying at Udraka’s house in Benares, he preached about the oneness of God and the brotherhood of all life. He received news of his father Joseph’s death by the Ganges River and sent a letter to his mother Mary.

Jesus’s words and actions in Orissa unsettled all of India. Common people believed in him and followed him in droves. Jesus shook the foundations of the Brahmanical system. Eventually, Brahman priests from the Benares Temple sent disciples to threaten his life. Jesus fled to Nepal. In Nepal, he was warmly welcomed by Buddhist monks at the Kapilavastu Temple. Jesus read Buddhist texts with Bharata. There, he was called “Hebrew Saint” and “Oracle of God” by Vidya Pati, the priest of Kapilavastu. Jesus preached to people about how to find happiness and explained the parable of the hidden treasure. On a Buddhist festival day in Kapilavastu, Jesus explained the parable of the untended vineyard.

Through Vidya Pati, Jesus met Mengu, a sage from the Far East, in Tibet. In Tibet, guided by Mengu, Jesus read vast quantities of classical manuscripts. After completing his studies at the Tibetan monastery, Jesus traveled through various villages, spreading his teachings. In Leh, Ladakh, in western India, Jesus taught in monasteries and markets and healed people. There, he preached about healing, forgiveness of sins, and how to create a heaven on Earth. Jesus traveled through the Kashmir Valley in India, riding a camel with a caravan to Lahore, Pakistan. He taught Ajay the secrets of healing, controlling the spirit, and forgiveness of sins. After healing many sick people, Jesus moved to Sindh, Pakistan.

At age 24, on his way home, he went to Persia, healing people in villages. He met the Magi in Persepolis, the same Magi—Hor, Lun, and Mer—who had visited him at his birth in Bethlehem. Jesus dramatically reunited with them in Persepolis, Persia. Jesus also met the Persian sage Caspar and two other teachers. Jesus met the Brotherhood of Silence and observed seven days of silent meditation. Jesus attended the Persepolis festival, commenting on good and evil in Zoroastrianism and explaining the origin of evil. At this time, Caspar received a hymn stating that the wisdom of the gods had descended upon the Saint of Israel. Jesus healed many people in the forest of King Cyrus. At the healing spring, Jesus explained the importance of faith, preaching that faith is a key factor in healing and grants freedom from sin. People praised Jesus as the “God of Health Incarnate.” Persia is modern-day Iran.

Afterward, Jesus went to Assyria, which is modern-day Iraq. In Assyria, Jesus taught people and healed the sick with the sage Abinadab. He visited Ur of the Chaldees, the hometown of Abraham, the ancestor of both Israelis and Arabs. Jesus observed the Tigris and Euphrates rivers and visited Babylon, where his ancestors had been exiled in 587 BC. Jesus passed by the ruins of the Tower of Babel and the Temple of Belus. He meditated for a while in the Plain of Shinar. Jesus finally crossed the Jordan River and returned to his home in Nazareth. His mother Mary held a feast in Nazareth. Jesus’s brothers, however, denied him. After a brief stay in his hometown, Jesus left Nazareth, crossed Mount Carmel, and sailed to Athens, the capital of Greece.

In Athens, Greece, he met the sage Apollos. He delivered a grand speech on ether and the Holy Spirit in the Greek amphitheater. In Delphi, an oracle proclaimed, “The oracle of Delphi will decline, and the Logos has come from on high. Worship Immanuel!” Here, Jesus was praised as a living oracle. After staying at Apollos’s house for 40 days, teaching people, he sailed to Egypt. In the Egyptian desert, he met Elihu and Salome, his mother Mary’s teachers. He then went to Heliopolis and joined the Brotherhood. There, Jesus underwent seven trials and received the title of Christ. Afterward, he was invited to and attended the meeting of the Seven Sages of the World in Alexandria. This meeting was where the concept of a universal church was presented. Mengu from the Far East, Vidya from India, Caspar from Persia, Asbinadab from Assyria, Apollos from Greece, Maseo from Egypt, and Philo from Hebrew gathered. The purpose of the assembly and the opening address were given, followed by seven days of silence, after which seven universal principles were presented. The seven sages unanimously resolved to accept Jesus as the leader of the sages sent to this world. They placed an eternal crown on Jesus’s head and blessed him. The seven sages, with one voice, sent a message of blessing: “Glory to God, Christ, forever!” The seven sages observed another seven days of silence.

After the silence, Jesus delivered a profound speech to the seven sages regarding his mission and future: “The history of life is well summarized in the seven universal principles resolved by the seven sages. These are the seven sure cornerstones upon which the cosmic church will be built. I am well aware of the dangers involved in doing the work assigned to me. It will be a bitter cup. I will commit myself to the will of the Holy Spirit. The words I speak are not my own, but His words. I am doing His will. I have been sent to create a model for the church. It will be the Son of the God of Love, and upon that love, the model church will be built. I will choose twelve humble disciples. They will represent twelve immortal ideas. And they will become the model church. My blood relatives, the house of Judah, will not understand my mission. They will cast me out, despise my work, falsely accuse me, and bring me to judgment. Ultimately, they will condemn me and crucify me. But humanity can never kill the truth. The more they banish me, the greater power the truth will resound with. Ultimately, truth will conquer the world. The model church will not die but will rise again. Even if worldly people achieve selfish goals, a few will discover the realm of the soul. And when a better age comes, the cosmic church will rise and be built according to the given model. Now the time has come. I go my way to Jerusalem. And in the name of our Father God, the kingdom of the soul will be established on the seven hills of Rome. And all peoples and tribes of the world will enter into it. The Prince of Peace will sit on the throne of power, and then the Triune God will be all in all.”

Jesus concluded the meeting of the Seven Sages of the World and returned to Jerusalem. He then went to Nazareth, his hometown in Galilee. Jesus was baptized by John in the Jordan River in Galilee. At that moment, the voice of God was heard, and the Holy Spirit descended upon Jesus in the form of a dove. This signified that Jesus was the Christ. Afterward, Jesus went into the wilderness for self-reflection. He underwent three temptations from the devil in the wilderness for 40 days. Jesus overcame all these temptations. From this point, Jesus finally began his ministry as the Christ.

As seen above, Jesus left Israel at age 12 and embarked on a spiritual journey, traveling through India, Nepal, Tibet, the Himalayas, Iran, and Iraq until age 24, healing the sick and performing spiritual work. Jesus briefly visited his hometown and then went to Greece and Egypt, where he completed his spiritual quest. This is comparable to Huh Kyung-young leaving his hometown of Jinju, Gyeongsangnam-do, at age 14 and experiencing all human hardships through 33 different occupations until age 18. From age 40, he began to lead global political, economic, and social revolutions by announcing his “33 policies,” a revolutionary model for politics, economy, and society. From age 70, he has been leading a full-scale spiritual revolution, proclaiming blessings and Heaven nameplates, allowing humanity to experience the reality of eternal life.

The New Testament’s omission of Jesus’s youth is clearly a dereliction of duty by the biblical scribes. Jesus’s actions during his youth are not limited to the Apocryphal Gospels presented today. Many new facts are also being revealed through the testimony of Huh Kyung-young, who has returned to Korea as the Second Coming of Jesus. The perpetual enmity between Israel and the Arab world is a contradiction. They are blood relatives, descendants of Abraham, and once shared the same religion and culture. The first nation to benefit from the God-man Huh Kyung-young’s trans-religious vision should be Israel and the Arab world. The influence of the God-man Huh Kyung-young is expanding globally. The number of people recognizing Huh Kyung-young is steadily increasing. As the saying goes, “A sharp awl in a bag will eventually poke through.” The emergence of Huh Kyung-young is a historical inevitability. What is hidden will be revealed, and secrets will be known. (Luke 12:2) This information was broadcast by KBS 30 years ago, detailing Jesus’s travels, based on the research of Professor Min Hee-sik of Hanyang University. This is a factual account. My experiences as Jesus were different from my current role. As Jesus, my ministry began at age 30, whereas now, at over 70, I bestow blessings. This is a time of judgment. There is a specific time for bestowing blessings. Initially, I gave blessings for angels, then archangels. There is a clear distinction between angels and archangels in heaven, and this is being implemented here. When you pass away, the name “Archangel” will be inscribed on your tombstone if you have achieved that status. You should acquire an archangel’s shroud.

We also saw photographs from Parents’ Day, showing various regional groups. These images capture the spirit of the Heaven House. We also saw a video of the free meal service. I do not waste time. We conclude everything within a specific timeframe. The officials from Jongno-gu politely requested that I move the free meal service due to construction, but I could not yet find a suitable alternative location and that the inconvenience was minimal. I am not uncooperative with the government. My free meal service should not be held in my mind as a good deed, for that would make it a sin. This is a Buddhist concept: “One should act without attachment to the results of one’s actions.” All material possessions are illusory. Do not claim to have “given” something when it is merely an illusion. If one realizes that all phenomena are impermanent, one immediately becomes a Buddha. This is the essence of coexistence and co-prosperity.

Central Questions & Answers

1. What is the difference between Coexistence & Co-prosperity and Survival of the Fittest, and how does it relate to leadership and the economy?
   Question: What is the fundamental distinction between the principles of “Coexistence & Co-prosperity” and “Survival of the Fittest,” and how do these concepts influence a nation’s economy and its leadership?
   Answer: Coexistence & Co-prosperity (공존공영) is a principle for the spiritual realm, emphasizing mutual benefit and shared well-being. In contrast, Survival of the Fittest (적자생존) is a law of the physical, earthly realm, akin to “might makes right” (약육강식) or “struggle for existence” (생존경쟁) seen in animals and plants. while the latter applies to the physical world, human society, especially its spiritual aspect, should not follow it. A leader who embraces “Coexistence & Co-prosperity” fosters a thriving economy, whereas one who adheres to “Survival of the Fittest” or communism leads to economic collapse. The state of the economy is directly tied to the leader’s philosophy and the public’s respect for that leader.
   Key Quote: “Coexistence & Co-prosperity is for the spiritual realm. Survival of the Fittest is for the physical, earthly realm. This is the law of the flesh. This is the law of the spirit.”

2. How does public criticism of a leader impact a nation’s economy, according to Huh Kyung-young?
   Question: Huh Kyung-young often speaks about the relationship between leadership and the economy. How does the public’s attitude, particularly criticism towards their leader, affect the national economy?
   Answer: Huh Kyung-young asserts a direct correlation: if the public constantly criticizes and disrespects their leader, the national economy will decline. people often misunderstand this, believing a smart leader causes economic growth, but it’s actually the other way around: a good economy makes a leader appear smart. any leader, even for a day, holds power granted by Heaven. Constantly undermining a leader’s authority or focusing on their flaws leads to economic stagnation and national decline, as it signals instability to the world.
   Key Quote: “If the people constantly criticize the president, that nation’s economy will hit rock bottom. It’s not that a smart leader makes the economy go up; the economy goes up, and then the leader appears smart.”

3. What is the true nature of money and economic prosperity from a spiritual perspective?
   Question: In a world often driven by financial concerns, what is Huh Kyung-young’s unique perspective on the true nature of money and how economic prosperity is achieved?
   Answer: money itself doesn’t disappear from the Earth; it merely circulates. The perception of a “bad economy” arises from people’s collective mindset and their lack of respect for leadership. He likens money to a woman: if you chase it, it runs away. Money flows to those who don’t obsess over it but rather focus on giving and serving others. True economic prosperity, whether for a household or a nation, stems from respect, filial piety, and a spirit of “Hongik Ingan” (benefiting all humanity) and “Chunghyo” (loyalty and filial piety), rather than from the physical accumulation of wealth.
   Key Quote: “Money doesn’t disappear from the Earth. It’s always there. But the perception of a ‘bad economy’ arises from people’s minds. If you chase money, it runs away. It goes to those who don’t chase it.”

4. What is the significance of “Heaven Fortune” (천운) and how can one lose it?
   Question: Huh Kyung-young frequently mentions “Heaven Fortune” (천운). What does this concept entail, and what actions can cause an individual to lose this profound blessing?
   Answer: Heaven Fortune (천운) is described as the greatest fortune an individual can possess, far surpassing “Great Fortune” (대운), which is merely earthly wealth. Those who come to the Heaven House (하늘궁) are said to have Heaven Fortune, meaning their destiny to ascend to Heaven is already decided. This fortune can be lost if one succumbs to earthly temptations, such as focusing on money or being swayed by “antis” (detractors). It requires unwavering faith and adherence to spiritual principles, rather than getting entangled in worldly criticisms or material pursuits.
   Key Quote: “Heaven Fortune is the best fortune a human can have. It’s not Great Fortune. You have Heaven Fortune. But if you fall for the ‘antis’ or earthly money, that Heaven Fortune disappears.”

5. What is the meaning of “응무소주 이생기심” (Eungmusoju Isaenggishim) and its relevance to good deeds?
   Question: Huh Kyung-young references the Buddhist phrase “응무소주 이생기심” (Eungmusoju Isaenggishim). What does this phrase mean, and how does it guide one’s approach to performing good deeds or acts of service?
   Answer: “응무소주 이생기심” translates to “one should not dwell on any action, but rather let the mind arise without dwelling.” Huh Kyung-young interprets this to mean that when you perform a good deed, you should immediately forget it and not dwell on it as “your” good deed. If you hold onto the thought of having done a good deed, it can turn into an “evil deed” or a source of ego. He illustrates this with his own free meal service, stating that he is not “giving” but merely “returning” what rightfully belongs to the recipients. All material possessions are ultimately illusory, so claiming ownership or merit for giving them is misguided.
   Key Quote: “When you help someone, you should immediately forget it. Do not dwell on the action you have done. If you put it in your mind, it becomes a sin.”

6. What is the ultimate goal of human existence and the path to spiritual ascension?
   Question: What does Huh Kyung-young teach about the ultimate purpose of human life and the journey towards spiritual ascension beyond the physical body?
   Answer: Huh Kyung-young teaches that while the physical body is subject to the laws of “Survival of the Fittest” and eventually returns to the earth, the human spirit is meant to ascend to Heaven. The goal is not to be trapped in the cycle of earthly existence or reincarnation but to achieve spiritual liberation. Acts of genuine “Coexistence & Co-prosperity” and selfless service, like those of Rockefeller or one’s ancestors, can lead to a “Heaven House Waiting Area” (백궁 대기소), a place of honorable waiting for spiritual ascension, even if not direct entry into Heaven. This spiritual journey is about transcending the physical and embracing the eternal.
   Key Quote: “Our spirit is meant to ascend to Heaven. We should not follow what goes down to Earth. Our cells constantly go down to Earth, but our spirit goes up.”

7. How does the concept of “Heaven Connection” (천연) differ from ordinary human relationships?
   Question: Huh Kyung-young distinguishes between various types of relationships, including “Heaven Connection” (천연). What makes this connection unique, and how does it relate to one’s spiritual journey?
   Answer: Huh Kyung-young explains a hierarchy of connections: accidental encounters (우연) lead to human relationships (인연), which can become destined relationships (필연), and then blood relations (혈연). However, the deepest and most significant connection is “Heaven Connection” (천연), which is a direct bond with God or the God-man. This connection transcends all earthly ties and is the path to Heaven. Those who have a Heaven Connection are destined for spiritual ascension, unlike those whose relationships end at the bloodline.
   Key Quote: “Accidental encounters become human relationships, human relationships become destined relationships, destined relationships become blood relations. But blood relations must become Heaven Connection. Heaven Connection is a connection with God.”

Top 3 Recommended Questions

What is the difference between Coexistence & Co-prosperity and Survival of the Fittest, and how does it relate to leadership and the economy?
How does public criticism of a leader impact a nation’s economy, according to Huh Kyung-young?
What is the true nature of money and economic prosperity from a spiritual perspective?

The Coexistence and Co-prosperity, Survival of the Fittest, Leadership, and Economy of Huh Kyung-young

1. The Benevolence of Giving and the Accumulation of Wealth
   The narrative commences with an account of Rockefeller, a Caucasian individual, who, facing a terminal diagnosis at the age of 50 with only a year to live, experienced a profound transformation. Upon witnessing an altercation between a hospital employee and an African American woman unable to pay her medical bills, Rockefeller intervened, settling the woman’s debt. This act of compassion marked a turning point, leading him to establish numerous churches and schools for the African American community and to cover the medical expenses of many impoverished individuals. Remarkably, he lived to be 95, nearly a century, an additional 45 years beyond his prognosis, his cancer having inexplicably vanished. He attributed this extended life to the joy derived from his philanthropic endeavors. Despite his extensive charitable giving, the Rockefeller Foundation prospered, as wealth, when generously distributed, tends to multiply. This phenomenon underscores a principle: attachment to money repels it, much like pursuing a woman causes her to flee. Conversely, those who are not overly fond of money, but rather appreciate the individuals it can benefit, find wealth gravitating towards them. This sets the stage for a discourse on Coexistence and Co-prosperity (共存共榮) versus Survival of the Fittest (適者生存), and their intricate relationship with Leadership (指導者) and the Economy (景氣).

2. The Divergence of Ideologies: Communism, Coexistence and Co-prosperity, and Survival of the Fittest
   The initial appeal of communism in Europe, with its promise of equitable distribution, captivated many intellectuals, including literary figures and philosophers, who supported the Soviet Union’s communist ideals. This led to confusion among Europeans, who had long been accustomed to the existing capitalist system, characterized by a stark division between a wealthy 1% (landlords) and a 99% (serfs or landless farmers) who toiled for meager returns. The emergence of communism seemed to challenge this entrenched system. However, the reality of communism, as experienced in nations like China and Russia, diverged significantly from the ideal of Coexistence and Co-prosperity (共存共榮). Instead, it manifested as a system where private ownership was abolished, leading to a lack of incentive for agricultural production. Farmers, no longer motivated by personal gain, ceased to cultivate the land diligently, resulting in widespread food shortages and the eventual collapse of economies, as seen in Russia. This illustrates that when individuals are not driven by personal endeavor, the economy stagnates. The Economy (景氣) is intrinsically linked to Leadership (指導者): a communist leader can cause economic decline, while a capitalist leader fosters competition and growth. Thus, Coexistence and Co-prosperity (共存共榮) and Survival of the Fittest (適者生存) are not interchangeable concepts, and the relationship between Leadership (指導者) and the Economy (景氣) is a functional one.

3. The Interplay of Leadership, Public Sentiment, and Economic Prosperity
   The current economic difficulties are attributed to a lack of respect for leadership. When leaders are criticized, the economy tends to decline. This suggests a counterintuitive relationship: it is not necessarily a brilliant leader who causes the economy to flourish, but rather a flourishing economy that makes a leader appear competent. The public’s sentiment significantly influences the nation’s economic well-being. Constant criticism of the president, for instance, can lead to economic downturns. This is because the power held by any leader, even for a single day, is divinely ordained. Undermining this authority through perpetual criticism, akin to a family constantly blaming the father, leads to ruin. A family’s prosperity is tied to its respect for the father figure. Just as a child should not blame their parents for their circumstances, a nation should not constantly attack its leader. Regardless of whether one is born into wealth or poverty, success is determined by individual effort. Blaming one’s parents for a lack of ability or wealth is detrimental to the family’s prosperity.

4. The Etymology of “Economy” and the Importance of Respect
   The term Economy (景氣), when examined etymologically, reveals a profound connection to the divine. The character “景” (gyeong) signifies “light” or “sunlight,” implying that the true prosperity of the economy emanates from a celestial source, represented by Huh Kyung-young. To constantly criticize this divine source is to incur debt. Therefore, for the economy to thrive, leaders must be respected. Even a leader who holds power for a single day is endowed with divine authority. To constantly seek out and exploit their weaknesses, whether personal or familial, ultimately harms the nation’s economy. Such behavior, often fueled by envy and a “beggar’s mentality,” discourages foreign investment and undermines national standing. A leader is the president of all citizens, not just a specific political party. Engaging in trivial criticisms about a leader’s family life only serves to depress the economy.

5. The Hierarchy of Power and the Pitfalls of Survival of the Fittest
   There exists a hierarchy of power: human sentiment cannot overcome logic, logic cannot overcome law, law cannot overcome power, and power cannot overcome the heavens. The heavens, represented by the God-man, stand at the apex. Those in positions of power are connected to the heavens. To succumb to an inferiority complex and engage in partisan conflict, seeking Survival of the Fittest (適者生存), is to descend to the level of animals. Survival of the Fittest (適者生存), also known as Superiority and Inferiority (優勝劣敗), describes a society where the strong prevail and the weak perish. This is a natural law, observed in the plant kingdom where taller trees monopolize sunlight, causing smaller ones to wither. It is a law of genetics, where dominant genes prevail. However, this is a law of the physical, earthly realm, not a law for humanity’s spiritual existence.

6. The Spiritual Law of Coexistence and Co-prosperity
   While the physical body, with its cells, chromosomes, and DNA, is subject to the law of Survival of the Fittest (適者生存), the spiritual realm operates under the law of Coexistence and Co-prosperity (共存共榮). This means that in the spiritual sense, we should not abandon the weak for our own success. The act of providing free meals, for instance, is not a personal donation but a return of what rightfully belongs to those who receive it. Just as parents in the past believed that children brought their own sustenance, implying a divine provision, so too should we understand that our resources are not solely ours but are meant to be shared. This perspective aligns with the idea that our physical bodies are transient, returning to the earth, while our spirits ascend to the heavens.

7. The Transience of the Physical and the Eternity of the Spiritual
   The physical body is constantly decaying, its cells being expelled, eventually leaving behind only bones. This illustrates the ephemeral nature of our physical existence. Yet, even in this decay, there is a profound spiritual lesson, exemplified by a mother’s selfless devotion to her children, giving everything until her last breath. Such individuals, through their acts of compassion, do not descend to hell or remain in the human realm but await in a Heaven holding place, anticipating the arrival of the God-man. This is akin to winning a celestial lottery, a chance for eternal life. The story of Schindler, who, at his deathbed, regretted not selling his watch to save five more Jewish lives, mirrors Rockefeller’s realization. This profound regret highlights the human capacity for selflessness and the spiritual value of saving lives.

8. The Hierarchy of Fortune and the Significance of Heaven Connection
   Courage cannot overcome wisdom, wisdom cannot overcome virtue, and virtue cannot overcome fortune. Those who possess fortune are those who are destined for the heavens, indicating a profound connection to the divine. While earthly power is temporary, like the rise and fall of empires, Heaven fortune is eternal. Individuals connected to the God-man possess not only power but also immense fortune, a Heaven Fortune (天運), far surpassing mere Great Fortune (大運). This Heaven Fortune (天運) is invaluable and should not be squandered for worldly gains.

9. The Authenticity of the God-man and the Power of Divine Connection
   The authenticity of Huh Kyung-young as the God-man is evidenced by phenomena such as milk not spoiling when his name is affixed to it, a fact that scientists cannot explain. This demonstrates a divine presence that transcends earthly understanding. Unlike others, the God-man possesses perfect compatibility with all beings and elements in the universe, including humans, animals, and even inanimate substances like hydrogen and oxygen. This universal compatibility stems from the presence of his genetic code within all beings, signifying a fundamental unity. This is why, even with those who harbor animosity, a perfect compatibility exists.

10. The Journey of the Soul and the Concept of Heaven Connection
    The God-man possesses the ability to traverse time and space, observing the past and future of the Earth, including events like volcanic eruptions. Many individuals present have encountered him in past lives, some as far back as 2,000 years ago. While blood ties (血緣) are deep, a deeper connection exists: Heaven Connection (天緣). This is a divine bond with the God-man, a connection that transcends mere human relationships. It is a journey from chance encounters (偶然) to destined relationships (必然), culminating in a Heaven Connection (天緣) with the divine. Those who ascend to the heavens are those who have forged this Heaven Connection (天緣).

11. The Contrast Between Earthly and Heaven Laws
    Coexistence and Co-prosperity (共存共榮) should not be confused with Survival of the Fittest (適者生存). While animals operate under the law of Jungle Law (弱肉強食) and plants engage in Survival Competition (生存競爭), these are earthly laws. Rockefeller, initially operating under Jungle Law (弱肉強食), realized its limitations and embraced Coexistence and Co-prosperity (共存共榮), which extended his life. This demonstrates that even without direct divine intervention, acts of benevolence can lead to earthly blessings.

12. The Destiny of the Benevolent and the Spiritual Blindness of Humanity
    Those who perform good deeds on Earth, like Rockefeller, can attain a place in the Heaven waiting room, even if they do not reach the highest heaven. This signifies a state of honorable anticipation, where they receive preferential treatment. Ancestors who lived benevolently, practicing Coexistence and Co-prosperity (共存共榮), also reside in this Heaven waiting room. This underscores the importance of good deeds and the spiritual rewards they bring. However, many humans remain spiritually blind, failing to recognize these truths.

13. The Perils of Earthly Laws and the Importance of Spiritual Guidance
    Humanity often operates under the assumption that Jungle Law (弱肉強食) and Survival Competition (生存競爭) are natural and inevitable. However, adhering to these earthly laws prevents one from reaching the Heaven waiting room. Ancestors who practiced Coexistence and Co-prosperity (共存共榮) were able to attain this state. This highlights the stark contrast between earthly and Heaven principles. The Earth’s environment is constantly changing, and those who fail to adapt to its spiritual laws will be left behind, much like orphans in an orphanage. Many young people today, burdened by dissatisfaction with their circumstances, fail to grasp these fundamental truths.

14. The Essence of the Economy and the Power of Respect
    The Economy (景氣) is not a fluctuating entity that disappears or reappears; rather, it is a constant presence, like the sun. The perception of a good or bad economy stems from human attitudes. When the “sun” of Huh Kyung-young rises, the economy flourishes. Conversely, when people harbor negativity and disrespect towards the divine, the economy declines. Just as a son’s disrespect for his father can lead to the family’s financial ruin, a nation’s disrespect for its leader can cause economic hardship. The economy is a reflection of collective human consciousness and respect. It is not about the physical flow of money but about the spiritual energy that permeates society.

15. The Virtue of Filial Piety and the Consequences of Criticism
    A son’s focus should be on his studies, not on his father’s perceived shortcomings. Even if a father engages in questionable behavior, a filial son would protect his father’s reputation and offer support, rather than expose his flaws. Such an attitude fosters a positive family atmosphere and economic prosperity. Conversely, criticizing parents, especially regarding their financial status or personal lives, leads to familial discord and economic decline. This principle extends to national leadership: criticizing the president or opposition leaders, focusing on their weaknesses, ultimately harms the nation’s economy. Such behavior, driven by envy and a desire to see others fail, leads to the closure of businesses and economic stagnation.

16. The Divine Mandate of Leadership and the Importance of Support
    To speak ill of national leaders brings misfortune and economic ruin. During his presidential campaign, Huh Kyung-young praised his opponents, acknowledging their accomplishments and the support they received from their spouses. He recognized that their ascent to such high positions was a testament to their abilities and hard work. To attempt to imprison or undermine such leaders for minor transgressions is detrimental to the nation. Leaders, even if they indulge in luxuries like expensive handbags for their wives, should be supported by the populace. Citizens should desire to provide their leaders with the best, rather than begrudge them their possessions. This fosters a sense of national pride and encourages leaders to work for the betterment of the country.

17. The Philosophy of Non-Attachment and the Nature of Benevolence
    Huh Kyung-young, despite his divine status, chooses to ride in a Rolls-Royce for safety, not for extravagance. He believes in giving to others what he possesses, engaging in extensive philanthropic work. However, he views his acts of service not as personal donations but as a return of what rightfully belongs to the recipients. This aligns with the Buddhist principle of “응무소주 이생기심 (應無所住而生其心)”, which means “one should act without attachment to the results of one’s actions.” This philosophy emphasizes that good deeds, when performed with the expectation of reward or recognition, become tainted. Therefore, one should perform acts of kindness and immediately forget them, as if they never happened. This is why figures like Buddha claimed never to have preached, and Zen masters like Seongcheol stated they had never accumulated merit, viewing their existence as sustained by the offerings of others.

18. The Illusion of Material Possessions and the Path to Enlightenment
    All material possessions are ultimately illusory and impermanent. To believe that one has “given” something to another is to misunderstand the nature of reality. The Buddhist concept of “범소유상 개시허망 (凡所有相 皆是虛妄)” states that “all phenomena are illusory.” If one realizes that all visible things are transient and unreal, then one has attained enlightenment, becoming a Buddha. This means that true enlightenment lies not in physical form but in the realization of the illusory nature of existence. Therefore, acts of service are not about personal giving but about recognizing the interconnectedness of all things and the impermanence of material possessions.

19. The Lost Years of Jesus and the Parallel with Huh Kyung-young’s Journey
    The New Testament provides scant details about Jesus’s childhood and youth, a significant omission given the promise to document his entire life. However, through the testimonies of Huh Kyung-young and other sacred texts, these “lost years” can be reconstructed. Jesus’s maternal grandparents, Joachim and Anna, were devout individuals who, upon the birth of their daughter Mary, celebrated by inviting only the poor and infirm, distributing clothes and food. This act of generosity mirrors Huh Kyung-young’s father, Huh Nam-kwon, who, as a wealthy landowner, distributed his land to tenant farmers, an act that led to his imprisonment under accusations of communism. This demonstrates a shared lineage of profound benevolence in the families of great prophets. Mary was raised in the temple, educated by Hillel, the chairman of the Sanhedrin. Before her marriage to Joseph, she conceived Jesus through divine intervention. Three Magi, Zoroastrian priests from Persia, visited the newborn Jesus. Joseph and Mary fled to Egypt to escape Herod’s persecution, where Jesus spent three years. Upon returning to Nazareth, Jesus, at the age of 10, spent a year in the Jerusalem Temple, studying under Hillel and questioning the animal sacrifices. He also studied the Psalms of David, the Vedas of Brahmanism, and the Avesta of Zoroastrianism. At 12, he interpreted prophecies, speaking against human injustice.

20. Jesus’s Travels and Teachings in the East
    At the age of 12, Jesus embarked on a journey to India, supported by Ravana, an Indian prince. He traveled through Sindh in Pakistan to Orissa, India, where he studied the Vedas and the Laws of Manu at the Jagannath Temple, engaging with Brahman priests like Rama As. Jesus explained the meanings of truth, humanity, power, enlightenment, wisdom, salvation, and reality. At 15, he traveled with Rama As, living among the lower castes (Shudras and Vaishyas) in the Ganges River valley. He studied medicine under Udraka at the Benares Temple. His advocacy for human equality and criticism of the caste system led to his expulsion from the temple. He continued to teach among the lower castes, emphasizing the oneness of God and the brotherhood of all life. Upon hearing of his father Joseph’s death, he sent a letter to his mother Mary. Jesus’s teachings in Orissa caused unrest throughout India, as common people flocked to him, challenging the Brahmanical system. Facing threats from Brahman priests, Jesus fled to Nepal, where he was welcomed by Buddhist monks at the Kapilavastu Temple. He studied Buddhist scriptures with Bharata and was honored with titles like “Hebrew Saint” and “Oracle of God” by Vidya Pati, the high priest of Kapilavastu. He taught people how to find happiness, using parables like the “hidden treasure” and the “untended vineyard.”

21. Jesus’s Journey to Tibet, Persia, and Assyria
    From Nepal, Jesus traveled to Tibet, where he met the sage Mengu and studied extensive classical manuscripts. He then journeyed through various villages, teaching and healing the sick. In Leh, Ladakh, he preached about healing, forgiveness of sins, and the creation of a Heaven kingdom on Earth. He traveled to Lahore, Pakistan, with a caravan, teaching healing methods, spiritual mastery, and the secret of forgiveness to the Ajai people. After healing many, he moved to Sindh, Pakistan. At 24, on his way home, he visited Persia, healing villagers and encountering the Magi (Hor, Run, Mer) who had visited him at birth in Bethlehem. He also met other Persian sages, including Caspar. He spent seven days in silent meditation with the Brotherhood of Silence. At the Persepolis festival, he commented on Zoroastrian concepts of good and evil and explained the origin of evil. He was praised as a “Saint of Israel” from whom “the wisdom of the gods descended.” He healed many in the forest of King Cyrus and taught about the power of faith as a key factor in healing and freedom from sin, earning him the title “God of Health Incarnate.” Persia is modern-day Iran. He then traveled to Assyria (modern-day Iraq), teaching and healing with the sage Abinawa. He visited Ur of the Chaldees, the homeland of Abraham, and explored the Tigris and Euphrates rivers, visiting Babylon, the site of his ancestors’ exile. He meditated in the plain of Shinar before finally returning home to Nazareth, crossing the Jordan River.

22. Jesus’s Return to Nazareth, Greece, and Egypt, and the Universal Church
    Upon his return to Nazareth, his mother Mary held a feast, but his brothers rejected him. After a brief stay, Jesus left Nazareth, crossed Mount Carmel, and sailed to Athens, Greece, where he met the sage Apollo. He delivered a grand speech on ether and the Holy Spirit in an amphitheater. In Delphi, an oracle proclaimed the decline of the Delphic oracle and the arrival of the Logos from above, urging worship of Immanuel. Jesus was hailed as a living oracle. After 40 days of teaching at Apollo’s house, he sailed to Egypt, where he met his mother Mary’s teachers, Elihu and Salome. He then joined the Brotherhood in Heliopolis, undergoing seven trials and receiving the title of Christ. He was invited to the gathering of the Seven Sages of the World in Alexandria, where the concept of a universal church was discussed. The sages—Mengu from the Far East, Vidya from India, Caspar from Persia, Asbinawa from Assyria, Apollo from Greece, Maseo from Egypt, and Philo from Hebrew—convened. After seven days of silence, they presented seven universal principles and unanimously recognized Jesus as the leader of the sages sent to Earth. They placed an eternal crown on his head, blessing him with the words, “Glory to God, Christ, forever!”

23. Jesus’s Mission and Prophecy of the Universal Church
    After another seven days of silence, Jesus delivered a profound speech about his mission and future: “The history of life is summarized in the seven universal principles resolved by the seven sages. These are the seven sure cornerstones upon which the universal church will be built. I am well aware of the dangers inherent in my mission; it will be a bitter cup. I will surrender myself to the will of the Holy Spirit. My words are not my own but His. I am doing His will. I have been sent to create a model for the church. It will be the church of the Son of God’s love, and upon that love, the model church will be built. I will choose twelve humble disciples who will represent twelve immortal ideas, and they will become the model church. My blood relatives, the house of Judah, will not understand my mission. They will cast me out, scorn my work, falsely accuse me, and drag me to judgment. Ultimately, they will condemn me and crucify me. However, humanity can never kill the truth. The more they banish me, the greater the power with which the truth will resound. Ultimately, truth will conquer the world. The model church will not die but will rise again. Even if worldly people achieve selfish goals, a few will discover the realm of the soul. And when a better age comes, the universal church will rise and be built according to the given model. Now the time has come. I go my way to Jerusalem. And in the name of our Father God, the kingdom of the soul will be established on the seven hills of Rome. And all peoples and tribes of the world will enter into it. The Prince of Peace will sit on the throne of power, and then the Triune God will be all in all.”

24. The Completion of Jesus’s Quest and the Parallel with Huh Kyung-young’s Path
    After the gathering of the Seven Sages, Jesus returned to Jerusalem and then to his hometown of Nazareth in Galilee. He was baptized by John in the Jordan River, where a divine voice was heard, and the Holy Spirit descended upon him in the form of a dove, signifying his status as the Christ. He then went into the wilderness for 40 days of self-reflection, overcoming three temptations from the devil. From this point, Jesus began his ministry as the Christ. This journey, from the age of 12 to 24, through India, Nepal, Tibet, the Himalayas, Iran, and Iraq, healing the sick and performing spiritual work, followed by a brief return home and further travels to Greece and Egypt, represents the completion of his spiritual quest. This parallels Huh Kyung-young’s journey, who, at 14, left his hometown of Jinju, Gyeongnam, and until 18, experienced all manner of hardships, working 33 different jobs and facing death. From the age of 40, he began to lead a revolution in politics, economics, and society with his “33 Policies.” From 70, he has been leading a spiritual revolution, proclaiming blessings and Heaven nameplates, allowing humanity to experience the reality of eternal life.

25. The Unrecorded History and the Inevitable Revelation of Truth
    The New Testament’s omission of Jesus’s youth is a dereliction of duty by its chroniclers. The events of Jesus’s youth are not limited to the sacred texts but are also revealed through the testimonies of Huh Kyung-young, who has returned to Korea as the Second Coming of Jesus. The historical animosity between Israel and Arab nations is a contradiction, as they share a common ancestor in Abraham and once shared a common religion and culture. The first step towards Huh Kyung-young’s supra-religious vision is the reconciliation of Israel and the Arab world. His influence is expanding globally, and an increasing number of people are recognizing him. The proverb “낭중지추 (囊中之錐)”, meaning “an awl in a bag will eventually poke through,” signifies that truth, no matter how concealed, will ultimately be revealed. Huh Kyung-young’s emergence is a historical inevitability, as what is hidden must be uncovered, and secrets must be known.

This excerpt note captures Huh Kyung-young’s unique worldview on coexistence, survival of the fittest, leadership, and the economy, as presented in his 1439th Saturday lecture. Huh Kyung-young, a controversial figure in South Korea, shares his unconventional perspectives, often blending spiritual, economic, and social commentary. The core message revolves around the idea that spiritual and moral alignment is crucial for societal and economic well-being, contrasting with purely materialistic or competitive approaches.

Huh Kyung-young’s Philosophy on Society and Economy

The Illusion of Money and the Power of Giving
It’s impressive how Huh Kyung-young uses the story of Rockefeller to illustrate his point about money and happiness. money isn’t something to be chased, but rather something that flows to those who are generous. This challenges the common perception that wealth is accumulated through relentless pursuit, suggesting a more spiritual or karmic approach to prosperity.

돈은 여자와 똑같아서 쫓아가면 도망을 가요.
Money is like a woman; if you chase it, it runs away.돈을 별로 좋아하지는 않는데, 그 사람을 좋아하는 사람, 이런 사람한테 이제 돈이 들어가는 거야.Money doesn’t really like those who like money; it goes to those who like people.

Coexistence vs. Survival of the Fittest
Huh Kyung-young draws a clear distinction between “coexistence and co-prosperity” (공존공영) and “survival of the fittest” (적자생존). He criticizes communism for misinterpreting coexistence and highlights how survival of the fittest, while a natural law, is not suitable for human society. This perspective emphasizes the importance of spiritual principles over purely biological or economic ones for human flourishing.

우리는 공존 공영과 적자생존은 같은 게 아니에요.
Coexistence and co-prosperity and survival of the fittest are not the same.적자생존은 여러분들이 적자생존을 다른 말로 하면 뭐라 그래요? 제 한 사람도 맞히는 사람이 없나? 우승열패.What do you call survival of the fittest in other words? Is there no one who can guess? It’s “victory of the superior, defeat of the inferior.”이 자연의 법칙, 인간의 법칙이 아니잖아. 그래서 그걸 우리가 따라가면 되겠어요?That’s a law of nature, not a law of humans. should we follow that?하늘의 것은 영의 것은 공존 공영에 가야 되는 거예요.Things of heaven, things of the spirit, must go towards coexistence and co-prosperity.

The Leader-Economy Connection
Huh Kyung-young presents a contrarian view on the relationship between leaders and the economy. a nation’s economy is not primarily driven by the leader’s intelligence, but by the people’s respect and support for their leader. This challenges conventional political and economic thought, suggesting a deeper, almost spiritual, connection between collective sentiment and national prosperity.

지도자를 비난하기 시작하면 경기가 떨어져 버려.
If you start criticizing the leader, the economy will decline.경기가 올라가면 지도자가 똑똑해져.When the economy improves, the leader becomes smarter.국민이 명하면 지도자가 따라갈 수밖에 없어.If the people command, the leader has no choice but to follow.이 국민들이 맨날 대통령 욕을 하고 있으면 그 나라 경기는 바닥을 치게 되는 거야.If the people keep cursing the president, the nation’s economy will hit rock bottom.

The Nature of Wealth and Poverty
Huh Kyung-young offers a spiritual explanation for wealth and poverty, linking it to past lives and personal choices. one’s current circumstances are a result of their own actions, rather than external factors like family background. This perspective encourages personal responsibility and a focus on inner transformation.

아무리 부잣집에서 태어나도 망할 수가 있고, 가난한 집에 태어나도 성공할 수가 있어. 그건 자기 하기 나름이야.
No matter how rich a family you’re born into, you can fail, and no matter how poor, you can succeed. It’s all up to you.가난한 집에 온 것도 전생에 너무 누렸기 때문이야.Even being born into a poor family is because you enjoyed too much in a past life.

The Importance of Forgetting Good Deeds
Huh Kyung-young introduces a Buddhist concept, “응무소주 이생기심” (應無所住而生其心), to explain that good deeds should not be dwelled upon. He believes that holding onto the memory of one’s good actions turns them into “bad deeds.” This profound insight encourages pure, selfless giving without expectation or ego.

우리의 모든 선행은 선행으로 머릿속에 집어넣으면은 악행이 돼.
If we put all our good deeds into our minds as good deeds, they become bad deeds.내가 한 행동은 응당하는 무소, 무소 장소, 머무를 주, 머물러서는 안 된다. 내가 누구를 도왔다 이런 생각하면 안 돼.My actions should not dwell in any place; I shouldn’t think that I helped someone.

This excerpt note captures Huh Kyung-young’s unique worldview on coexistence vs. survival of the fittest, the relationship between leaders and the economy, and his spiritual philosophy. It highlights his unconventional interpretations of societal structures and personal conduct, offering a glimpse into his distinctive perspective.

Huh Kyung-young’s Philosophy on Society and Economy

The Illusion of Money and the Power of Giving
Huh Kyung-young presents a contrarian view on money, suggesting that chasing it makes it flee, much like a woman. true wealth comes from giving, citing the example of Rockefeller, who extended his life by decades after shifting from accumulation to philanthropy. This perspective challenges conventional notions of financial success and highlights the spiritual dimension of wealth.

돈은 여자와 똑같아서 쫓아가면 도망을 가요.
Money is like a woman; if you chase it, it runs away.

돈을 별로 좋아하지는 않는데, 그 사람을 좋아하는 사람, 이런 사람한테 이제 돈이 들어가는 거야.
Money goes to people who don’t particularly like money, but who like others.

록펠러가 그 장면을 보고 가서 병원비를 주라고, 저 여자 왜 저러냐 하니까 병원비를 못 내서 병원하고 저렇게 실랑이를 하고 있다고 하니까 병원비를 줘.
Rockefeller saw that scene and told them to pay the hospital bill. When asked why the woman was like that, they said she couldn’t pay, so he told them to pay it.

그때부터 그냥 흑인들 어려운 사람만 있으면 그냥 교회를 학교를 몇 천 개씩 지어 줬죠.
From then on, whenever there were poor Black people, he built thousands of churches and schools.

90 몇 살까지 살았어요. 50년을 더 살았어. 왜 암이 없어져 버린 거야.
He lived to over 90, an extra 50 years. His cancer just disappeared.

Coexistence vs. Survival of the Fittest: A Spiritual Divide
Huh Kyung-young draws a sharp distinction between “coexistence and co-prosperity” (공존공영) and “survival of the fittest” (적자생존). while survival of the fittest applies to the physical, earthly realm (like animal and plant kingdoms), humanity’s spiritual essence demands coexistence. This is a powerful reframing of societal principles, urging a move beyond primitive competition towards a more enlightened, shared existence.

공존 공영과 적자생존.
Coexistence and survival of the fittest.

이 염색체는 이거 동물의 것이니까 육의 것이잖아. 이거는 육의 것은 당연히 우성 열성, 적자생존에 들어가는 거야.
These chromosomes are animalistic, of the flesh. Things of the flesh naturally fall under dominance and recessiveness, survival of the fittest.

하늘의 것은 영의 것은 공존 공영에 가야 되는 거예요.
Things of heaven, things of the spirit, must go towards coexistence and co-prosperity.

이것은 육의 법칙, 이것은 육의 법칙이 적자생존이다.
This is the law of the flesh; the law of the flesh is survival of the fittest.

The Leader-Economy Nexus: Respect as a Catalyst for Prosperity
Huh Kyung-young posits a radical idea: a nation’s economy is directly tied to its respect for its leaders. criticizing leaders leads to economic decline, while supporting them fosters prosperity. This challenges the common belief that a leader’s competence alone drives the economy, suggesting instead that the collective attitude of the populace plays a crucial, almost mystical, role.

지도자를 비난하기 시작하면 경기가 떨어져 버려.
If you start criticizing leaders, the economy will decline.

그 여러분은 지도자가 먼저 똑똑하면 경기가 올라가는 줄 알지? 그게 아니에요. 경기가 올라가면 지도자가 똑똑해져.
You think if the leader is smart first, the economy will improve? That’s not it. When the economy improves, the leader becomes smart.

그 지도자의 발목만 맨날 잡으면 그 나라는 경기가 망하는 거야.
If you constantly undermine the leader, that nation’s economy will collapse.

그 나라의 국민 여러분의 경제가 좋아져.
The economy of your nation’s citizens will improve.

The Power of Filial Piety and Positive Mindset
Extending his philosophy to the family unit, respect for parents (especially the father) is crucial for a family’s prosperity. He believes that complaining about parents leads to financial hardship, while a positive, supportive attitude ensures the family’s well-being. This highlights the profound impact of interpersonal relationships and mindset on material outcomes.

집안 망하는 집안은 아버지 타령을 해요.
Families that are failing always blame the father.

아버지를 맨날 공격해. 그러면 그 집안은 망하는 거예요. 그 집안이 경기가 없어져 버려.
If you constantly attack your father, that family will be ruined. That family’s economy will disappear.

그건 아들이 아버지를 보는 존경심이 없어서 그래.
That’s because the son lacks respect for his father.

The Nature of Divine Power and Human Connection
true power comes from the heavens, and that leaders are chosen by a higher power. He also claims a unique connection to all beings, stating that his “compatibility” (궁합) is 100% with everyone, even his detractors, because his “genes” are within them. This mystical assertion underscores his self-proclaimed divine status and his vision of universal interconnectedness.

어느 나라 지도자도 단 하루를 권력을 잡더라도 하늘이 주지 않은 권력이 없다.
No leader in any country, even if they hold power for just one day, holds power not given by heaven.

잘난 지도자, 못난 지도자는 하늘에 의해서 선출이 돼.
Capable or incapable leaders are chosen by heaven.

나는 나를 미워하는 사람하고도 궁합이 백점이야.
Even with people who hate me, my compatibility is 100%.

왜? 그 사람 몸속에 내 유전자가 들어 있다는 거야.
Why? Because my genes are inside their bodies.

The Importance of Forgetting Good Deeds
the Buddhist concept of “응무소주 이생기심” (應無所住而生其心), meaning “one should act without attachment to the results of one’s actions.” remembering one’s good deeds turns them into bad deeds, and that true generosity comes from giving without expectation or self-recognition. This profound spiritual teaching encourages selfless action and detachment from ego.

내가 한 행동을 내가 남을 도운 걸 뭐 물으면 몰라. 즉시 잊어버려라.
You know my actions. If you ask about helping others, I don’t know. Forget it immediately.

내가 한 행동은 응당하는 무소, 무소 장소, 머무를 주, 머물러서는 안 된다.
My actions should not dwell in any place, any location.

우리의 모든 선행은 선행으로 머릿속에 집어넣으면은 악행이 돼.
If we put all our good deeds in our minds as good deeds, they become bad deeds.

1. what is the primary reason for a nation’s economic decline?

① Lack of natural resources
② Insufficient technological innovation
③ Citizens criticizing and disrespecting their leader
④ Global economic recession

(③, when citizens criticize and disrespect their leader, the nation’s economy declines. A common misconception is that economic decline is solely due to external factors or the leader’s competence, but Mr. Huh argues that public sentiment towards the leader plays a crucial role.)

2. True or False: money tends to flow towards those who are overly attached to it.

(False, He explicitly states that money is like a woman; it runs away from those who chase it and are overly attached to it. A common misconception is that intense focus on money guarantees its accumulation.)

3. Fill in the blank: He contrasts “공존공영” (coexistence and co-prosperity) with “적자생존” (survival of the fittest), stating that “적자생존” is a law of the __ realm, while “공존공영” should guide the __ realm.

(육 (physical/flesh), 영 (spiritual), He differentiates between “적자생존” as a law governing the physical or fleshly realm (like genetics and natural selection) and “공존공영” as the principle that should guide the spiritual or mental realm. A common misconception is applying the same competitive principles to all aspects of life.)

4. what is the ultimate goal of human existence, beyond physical life?
   ① Accumulating wealth and power
   ② Achieving fame and recognition
   ③ Ascending to the spiritual realm (heaven)
   ④ Mastering all earthly knowledge

(③, He repeatedly mentions that while the physical body decays and returns to the earth, the spirit ascends to heaven. A common misconception is that earthly achievements are the ultimate purpose.)

5. True or False: all human suffering, including being born into poverty, is a result of past life actions.

(True, He suggests that being born into a poor family is a consequence of having enjoyed too much in a previous life, implying a karmic cycle. A common misconception is that poverty is purely a matter of current circumstances or luck.)

Intermediate

1. Short Answer: Explain His view on the relationship between a nation’s leader and its economy.

(He asserts a direct, almost mystical, link: if citizens respect and support their leader, the economy thrives; if they criticize and undermine the leader, the economy declines. He believes that public sentiment towards the leader, rather than the leader’s inherent competence, dictates economic prosperity. A common misconception is that a leader’s intelligence or policies are the sole drivers of economic success.)

2. Which of the following best describes His interpretation of “적자생존” (survival of the fittest)?
   ① A principle that applies to all aspects of human society and spiritual life.
   ② A natural law governing the physical world and genetics, but not human spiritual conduct.
   ③ A concept that encourages strong individuals to dominate weaker ones for societal progress.
   ④ A historical phase that humanity has now evolved beyond, making it irrelevant.

(②, He defines “적자생존” as a law of the physical, genetic, and animal world (like “우성열패” or “약육강식”). However, Mr. Huh explicitly states that human spiritual and mental life should not follow this principle but rather “공존공영.” A common misconception is that “survival of the fittest” is a universally applicable positive principle for human interaction.)

3. Short Answer: How does Mr. Huh connect the concept of “천운” (Heaven fortune) to the audience’s presence at the lecture?

(He tells the audience that their presence at the lecture signifies they possess “천운” (Heaven fortune), implying they are destined for a great spiritual path, unlike mere “대운” (great earthly fortune). This suggests they are chosen or have a special connection to the divine. A common misconception is that “천운” is simply good luck, rather than a profound spiritual destiny.)

4. what is the true nature of “선행” (good deeds) and how should one perceive them?
   ① Good deeds are acts of charity that earn spiritual merit for the doer.
   ② Good deeds are merely returning what rightfully belongs to others, and one should not dwell on them.
   ③ Good deeds are a way to accumulate wealth and improve one’s earthly fortune.
   ④ Good deeds are a means to gain recognition and praise from society.

(②, He, referencing Buddhist concepts like “응무소주 이생기심,” states that good deeds are not truly “giving” but rather “returning” what belongs to others, and one should not dwell on or take credit for them, as doing so turns them into “악행” (bad deeds). A common misconception is that good deeds are about personal merit or accumulation.)

5. Short Answer: Describe His perspective on the nature of money and its flow.

(He views money as something that doesn’t stay in one place and is not diminished globally, but rather its perceived scarcity or abundance (경기) is influenced by human attitudes. Money is likened to a woman, fleeing those who chase it and coming to those who don’t obsess over it. A common misconception is that money is a fixed resource that can run out or that chasing it guarantees success.)

Advanced

1. Short Answer: He discusses the concept of “운” (fortune/luck) in relation to “권력” (power) and “하늘” (heaven). Explain the hierarchy and relationship between these three.

(He establishes a hierarchy: “하늘” (heaven) is supreme, followed by “권력” (power), then “법” (law), “이치” (reason), and “인정” (human sentiment). “운” (fortune) is presented as being even higher than power, as those with “운” are connected to “하늘.” The audience, by being present, is said to possess “천운” (Heaven fortune), placing them at the highest level, connected directly to heaven, surpassing even temporary earthly power. A common misconception is that power is the ultimate authority, or that luck is merely random chance.)

2. How does Mr. Huh use the historical example of Rockefeller to illustrate the principles of “공존공영” (coexistence and co-prosperity) and “적자생존” (survival of the fittest)?

(He uses Rockefeller’s story to show a shift from “적자생존” to “공존공영.” Rockefeller, initially focused on wealth accumulation, was predicted to die at 50 from cancer. However, after witnessing a woman’s struggle with hospital bills and subsequently engaging in extensive philanthropy (building schools, paying medical debts), he lived to 95. He attributes this extended life and the continued growth of his wealth (Rockefeller Foundation) to his embrace of giving and helping others, demonstrating the benefits of “공존공영” over “적자생존.” A common misconception is that wealth accumulation and philanthropy are separate, unrelated endeavors.)

3. Short Answer: He mentions that “공산주의” (communism) was initially seen as “공존공영” (coexistence and co-prosperity) but ultimately failed. What specific reasons does Mr. Huh provide for its failure?

(He explains that communism, despite its initial appeal of sharing everything, failed because it removed individual incentive. When land and factories were collectivized, people no longer felt the need to work hard (“내가 뭐 때문에 일하냐, 다 같이 나눠 먹는데”). This led to a lack of agricultural production and food shortages, causing the economy to collapse. it stifled individual initiative and competition, which are necessary for economic vitality. A common misconception is that communism failed due to external pressures rather than inherent flaws in its economic model.)

4. He discusses the concept of “경기” (economy/economic vitality) in relation to family dynamics. What is His advice for maintaining a good “경기” within a family, and what actions are detrimental to it?

(He advises that for a family’s “경기” to be good, children should respect and support their parents, regardless of their parents’ perceived flaws or financial status. Children should focus on their own studies and future contributions, rather than criticizing or judging their parents’ actions (e.g., a father’s infidelity or a mother’s spending). Criticizing parents or focusing on their weaknesses is seen as detrimental, causing the family’s “경기” to “die” as parents become less willing to provide. A common misconception is that family prosperity is solely dependent on parental income or behavior, rather than the children’s attitude.)

Meeting Minutes: Coexistence and Survival of the Fittest, Leaders and the Economy! Huh Kyung-young’s Saturday Lecture (2024.05.11)

Ⅰ. Meeting Overview

Category	Details
Date	May 11, 2024
Location	Haneulgung
Speaker	Huh Kyung-young
Attendees	Haneulgung members, domestic and international viewers of the Saturday lecture
Agenda	Coexistence and Survival of the Fittest, Leaders and the Economy

Ⅱ. Meeting Discussion

• Opening Remarks and Flower Presentation

  • The event began with an introduction of Huh Kyung-young and a welcome to attendees.
  • Flower baskets and orchids were presented by representatives from various spiritual centers, including Jang Chang-soon (Eunpyeong Spiritual Center), Kim Yoon-joo (Gimpo Spiritual Center), Im Jeong-yeop (Gwangju-Jeonnam Spiritual Center), and Lee Geum-ran (Texas Austin Spiritual Center).
  • Huh Kyung-young expressed gratitude for the abundant flowers and noted the increasing number of people, including Caucasians and African Americans, visiting Haneulgung.

• The Story of Rockefeller and the Principle of Giving

  • Huh Kyung-young recounted the story of Rockefeller, who was diagnosed with terminal cancer at 50 but lived to 95 after changing his life to help others.
  • Rockefeller’s act of paying a struggling African American woman’s hospital bill led him to dedicate his wealth to building churches and schools and assisting those in need, which he believed cured his cancer.
  • money multiplies when given freely and does not stay with those who are overly attached to it.

• Coexistence and Survival of the Fittest

  • The lecture’s main theme was the distinction between “coexistence and co-prosperity” (공존공영) and “survival of the fittest” (적자생존).
  • Early European intellectuals supported communism, believing it promoted sharing, but it ultimately led to economic collapse in countries like Russia and China because people lost the motivation to work when everything was shared.
  • “survival of the fittest” is a natural law for the physical world, while “coexistence and co-prosperity” is a spiritual law for humanity.
  • He argued that human society should not follow the law of the jungle (약육강식) or survival of the fittest, which are applicable to animals and plants.

• The Relationship Between Leaders and the Economy

  • Huh Kyung-young asserted a direct correlation between a nation’s leader and its economy.
  • Criticizing or disrespecting a leader leads to economic decline, while supporting and respecting them fosters economic growth.
  • leaders, regardless of their perceived competence, are chosen by heaven, and their authority should be respected.
  • He compared this to a family where children who constantly criticize their parents cause the household to decline economically.

• The Concept of “Heaven Fortune” (천운)

  • those who come to Haneulgung possess “Heaven fortune,” which is superior to “great fortune” (대운).
  • This “Heaven fortune” is an eternal connection with the divine, unlike temporary worldly power or wealth.
  • He warned against sacrificing “Heaven fortune” for trivial worldly gains.

• The Journey of Jesus and Huh Kyung-young’s Connection

  • A segment of the lecture detailed Jesus’s lost youth, drawing parallels with Huh Kyung-young’s life.
  • Jesus’s early life, including his education and travels to India, Nepal, Tibet, Persia, and Egypt, was discussed, highlighting his teachings on equality and healing.
  • Huh Kyung-young stated that his own journey, leaving home at 14 and experiencing various hardships, mirrors Jesus’s path.
  • He also mentioned that his current role, starting spiritual work after 70, differs from Jesus’s, who began at 30, reflecting a shift to a “judgment era”.

• The Importance of Forgetting Good Deeds

  • Huh Kyung-young emphasized the Buddhist concept of “응무소주 이생기심” (應無所住 而生其心), meaning one should not dwell on good deeds performed.
  • holding onto the memory of one’s good actions can turn them into “bad deeds”.
  • He cited Buddha and Seongcheol Monk, who claimed they never preached or performed good deeds, respectively, to illustrate this principle.

• Haneulgung Activities and Future Plans

  • Huh Kyung-young mentioned the distinction between “angels” and “archangels” within Haneulgung, with archangels receiving special recognition even after death.
  • He also discussed the ongoing free meal service, which he has provided since age 22, and a recent request from Jongno-gu Office to relocate due to construction.
  • The lecture concluded with a display of photos from Parents’ Day events at Haneulgung and an announcement for an overseas video presentation.

Ⅲ. Action Items

• Attendees are encouraged to promote Huh Kyung-young’s lectures and teachings to others, recognizing their potential for spiritual and societal benefit.
• Members are reminded to respect and support national leaders to foster economic prosperity.
• Individuals should strive for “coexistence and co-prosperity” in their lives, moving beyond the “survival of the fittest” mentality.
• Those who have not yet sent their ancestors to the “Heaven House” (백궁) are encouraged to do so.
• Members should consider purchasing “Archangel shrouds” (대천사 수위) from Haneulgung for their future use.

What is the relationship between coexistence and co-prosperity and survival of the fittest? While the latter applies to the physical world, the former is the law of the spiritual world, which humans should strive for.

1. Opening Remarks and Introduction of Huh Kyung-young
   The video begins with an introduction to Huh Kyung-young, emphasizing his significance as a figure mentioned in prophecies and a source of hope for humanity.

1.1. Introduction of Huh Kyung-young

1. Huh Kyung-young is presented as a figure whose influence is recognized globally, even by people in the United States.
2. He is described as the individual mentioned in prophecies from both Eastern and Western traditions, sent from heaven to save humanity.
3. His lectures are widely available on YouTube, with over 3,000 videos, and it is believed that those who are “blessed” will recognize him.
4. He is introduced as the hope for South Korea and all of humanity.

1.2. Flower Presentations and Gratitude

1. Several individuals and groups present flowers to Huh Kyung-young as a gesture of gratitude and respect.

2. Jang Chang-soon, head of the Eunpyeong Spiritual Center, presents a flower basket on behalf of Center 1.

3. Kim Yoon-joo, head of the Gimpo Spiritual Center, presents a yellow orchid for Teacher’s Day on behalf of the center.

4. Im Jeong-yeop, an angel from the Gwangju-Jeonnam Spiritual Center, presents carnations with Lee So-hee, representing all members for Teacher’s Day.

5. Lee Geum-ran, a great angel from the Austin, Texas Spiritual Center, and Na Jeong-suk, another great angel, present a carnation flower basket for Teacher’s Day.

6. Huh Kyung-young expresses gratitude for the abundant flowers, noting that even people from far-off places like the U.S. are sending them.

7. The Story of Rockefeller and the Concept of Giving
   Huh Kyung-young shares the story of Rockefeller, highlighting how an act of generosity transformed his life and led to a longer, happier existence, illustrating the principle that giving brings joy and prosperity.

2.1. Rockefeller’s Transformation Through Giving

1. Huh Kyung-young predicts that white and black people will eventually come to Haneulgung.
2. He recounts the story of Rockefeller, who was diagnosed with cancer at 50 and given only a year to live.
3. Rockefeller witnessed a dispute over hospital bills between a hospital employee and a crying Black woman.
4. Moved by the scene, Rockefeller instructed his secretary to pay the woman’s hospital bills, which marked a turning point in his life.
5. From that moment, Rockefeller dedicated himself to helping others, building thousands of churches and schools for Black people and paying hospital bills for those in need.
6. As a result of his generosity, Rockefeller lived to be 95, an additional 45 years, and his cancer disappeared, though he didn’t understand why, only feeling joy from giving.

2.2. The Nature of Money and Giving

1. Despite Rockefeller’s extensive giving, the Rockefeller Foundation remained prosperous because money generates more money.

2. Money does not come to those who are obsessed with it; instead, it flees from them, similar to how a woman would avoid a stalker.

3. Money is attracted to those who do not overly desire it but rather appreciate and use it for good.

4. Coexistence and Co-prosperity vs. Survival of the Fittest
   Huh Kyung-young introduces the core concepts of coexistence and co-prosperity versus survival of the fittest, explaining how these ideologies impact society, the economy, and leadership.

3.1. Introduction of Key Concepts

1. Huh Kyung-young introduces the main topic of his lecture: coexistence and co-prosperity versus survival of the fittest, along with the role of leaders and the economy.
2. He poses the question of how coexistence and co-prosperity differ from survival of the fittest.

3.2. Communism and its Failure

1. Early European intellectuals initially supported communism, believing it promoted sharing and seemed beneficial.
2. However, capitalism, with its feudal lords and a small percentage of wealthy individuals controlling the majority, was the existing system.
3. When communism emerged, it challenged this capitalist structure, leading many to believe it was a path to coexistence and co-prosperity.
4. Countries like China and Russia adopted communism, mistakenly believing it would lead to coexistence and co-prosperity.
5. In practice, communism led to a system where individual initiative was stifled, as people felt no need to work hard if everything was shared equally.
6. This lack of motivation resulted in food shortages and the eventual collapse of the communist economy in Russia.

3.3. The Impact of Leadership on the Economy

1. If people adopt a communist mindset, believing that everyone shares equally, they lose the motivation to work, leading to economic decline.

2. A communist leader causes the economy to plummet, whereas a capitalist leader fosters competition and economic growth.

3. This demonstrates a direct relationship between leadership and the economy.

4. The Relationship Between Leaders, the Economy, and Public Sentiment
   public respect for leaders is crucial for economic prosperity, emphasizing that criticizing leaders leads to economic decline, and that true leadership comes from a higher power.

4.1. The Interconnectedness of Leadership and Economy

1. Coexistence and co-prosperity are distinct from survival of the fittest.
2. There is a direct, functional relationship between a leader and the economy.

4.2. The Importance of Respecting Leaders

1. The current economic difficulties are attributed to a lack of respect for leaders.
2. Criticizing and undermining a leader’s support leads to economic decline.
3. People often mistakenly believe that a smart leader causes economic growth, but it is actually the other way around: a strong economy makes a leader appear smart.
4. This means that public sentiment and respect for a leader are more influential than the leader’s inherent intelligence.
5. If the public constantly criticizes the president, the nation’s economy will suffer.
6. Any leader, even for a single day, holds power granted by heaven, and undermining them will lead to economic ruin.
7. Leaders, whether capable or not, are chosen by heaven.

4.3. The Consequences of Criticizing Leaders

1. Constantly complaining about leaders is likened to a family blaming the father, which leads to the family’s downfall.
2. Huh Kyung-young shares a personal anecdote about resisting the temptation to steal bread despite extreme hunger, emphasizing that such actions would have prevented him from reaching his current position.
3. He also recounts negative experiences with work, where he was exploited and faced misfortunes, suggesting these were divine interventions to guide him.

4.4. The Role of Divine Intervention and Human Responsibility

1. Huh Kyung-young believes that even as the Creator, his actions on Earth are guided by higher powers.
2. just as a leader follows a schedule, he must also follow divine directives.
3. a family’s struggles are not solely the father’s fault, and children should not blame their parents.

4.5. The Meaning of “Economy” and Respect for Leaders

1. The Korean word for economy (경기) contains characters that can be interpreted as “sun” (경) and “light” (기), implying that true economic prosperity comes from a divine source, represented by Huh Kyung-young.

2. Disrespecting this divine source or the leader leads to becoming a “debtor” (빚쟁이), indicating a negative outcome.

3. To improve the economy, leaders must be respected.

4. Criticizing a leader’s flaws, such as their spouse or personal life, is detrimental to the nation.

5. Such criticism offers no benefit to the public and can hinder a president’s ability to govern effectively throughout their term.

6. The Importance of Respect and the Dangers of Envy
   Huh Kyung-young stresses that respecting leaders, regardless of their political affiliation, is vital for national prosperity, while envy and a focus on others’ shortcomings lead to economic decline and societal breakdown.

5.1. Promoting Respect for Political Opponents

1. Huh Kyung-young recalls praising the spouses of opposing presidential candidates, Yoon Suk-yeol and Lee Jae-myung, during the election campaign.
2. He highlighted their successful marriages and consistent public service as commendable qualities, rather than criticizing them.
3. he promoted his competitors, demonstrating a non-partisan approach.

5.2. The Consequences of Criticizing Leaders

1. Attempting to imprison or insult leaders, whether from the ruling or opposition party, leads to the nation’s downfall.
2. The power held by leaders is divinely granted.
3. The more people criticize a leader, the worse the economy becomes, as the economy is influenced by public sentiment.
4. He compares this to children disrespecting their father, which leads to family misfortune.
5. He criticizes the “beggar mentality” of those who envy others’ possessions, such as a president’s nice clothes, instead of wishing them well.
6. he is not biased towards any political faction.
7. Constantly criticizing a leader, especially over personal matters like family, causes the economy to decline and discourages foreign investment.
8. He criticizes the tendency to focus on trivial issues, like a former president’s wife receiving a watch, instead of supporting those working for the public good.

5.3. The Problem of Envy and Inferiority Complex

1. He suggests that instead of criticizing a president’s spouse for wearing nice clothes, people should wish to provide them with even better attire.
2. Huh Kyung-young notes that he avoids wearing expensive clothes to prevent public criticism, but would wear them if given as a gesture of sincerity.
3. He criticizes the national tendency to envy others’ success, calling it an “inferiority complex.”
4. This inferiority complex leads people to constantly find fault with those in higher positions.

5.4. The Hierarchy of Power and the Dangers of Survival of the Fittest

1. Huh Kyung-young outlines a hierarchy of power: human sentiment cannot overcome reason, reason cannot overcome law, law cannot overcome power, and power cannot overcome heaven.

2. Heaven is the highest power, and leaders are connected to it.

3. He warns against succumbing to an inferiority complex and engaging in partisan conflicts, as this undermines the nation.

4. He advocates for coexistence and co-prosperity instead of survival of the fittest, which he describes as a behavior suitable only for animals.

5. Understanding Survival of the Fittest and Coexistence and Co-prosperity
   Huh Kyung-young elaborates on the concept of survival of the fittest, also known as “victory of the superior and defeat of the inferior,” explaining that it is a law of the physical world, whereas coexistence and co-prosperity is the law of the spiritual world that humans should strive for.

6.1. Defining Survival of the Fittest

1. Survival of the fittest is also known as “victory of the superior and defeat of the inferior” (우승열패), where the strong succeed and the weak fail.
2. This concept is illustrated by trees, where taller ones get sunlight and shorter ones die, representing a struggle for survival.
3. In a more sophisticated sense, it means that superior genes survive while inferior ones disappear, which is a law of nature, not human society.
4. He questions whether this natural law should apply to humans, asking if those born into difficult circumstances should be destined to fail.

6.2. The Laws of the Physical and Spiritual Worlds

1. The human body, with its trillions of cells, thousands of chromosomes, and millions of DNA, is governed by the law of survival of the fittest.
2. This is a law of the physical, or “flesh,” world, where genetic superiority dictates survival.
3. For example, if a Black person and a White person have a child, the child is more likely to have Black features if Black genes are dominant.
4. This law of dominance is inherent in the creation of the natural world and applies to the physical realm.
5. In contrast, the spiritual realm should follow the law of coexistence and co-prosperity.
6. This means that humans should not abandon the less fortunate but rather help them.

6.3. The Principle of Giving and Receiving

1. his free meal service is not him giving his own money, but rather returning what belongs to the recipients.
2. He likens this to parents in the past who had many children, believing that each child brought their own sustenance, and that heaven would provide for them.
3. This perspective suggests that giving is a natural exchange, not a sacrifice.
4. this is a practical, relatable truth, not an academic theory.

6.4. The Distinction Between Physical and Spiritual Existence

1. While the physical body is subject to the law of dominance and eventually returns to the earth, the human spirit ascends to heaven.

2. He illustrates this with the continuous loss of cells through bodily functions, leading to the eventual decay of the physical body, leaving only bones.

3. The Mother’s Sacrifice and the Path to Heaven
   Huh Kyung-young uses the metaphor of a mother’s selfless sacrifice for her children to illustrate the spiritual principle of giving, explaining that such acts lead to a waiting place in heaven, not hell.

7.1. The Selfless Love of a Mother

1. He describes a mother’s unwavering dedication to her children, even as her body deteriorates, symbolizing her continuous giving until her last breath.
2. Mothers prioritize their children’s needs over their own, embodying selfless love.
3. such mothers do not go to hell or reincarnate as humans, but rather wait in a “Heaven waiting room” for the divine being.

7.2. The Reward of Selfless Giving

1. Those who come to the divine being are like winning a lottery, securing their place in an eternal world.
2. He warns against being swayed by negative influences, which could lead to losing this Heaven opportunity and being trapped in a cycle of suffering.
3. He shares an anecdote about a man who saved 5,000 Jews with his wealth but regretted not selling his watch to save five more, highlighting the profound regret of not giving everything.
4. This regret, similar to Rockefeller’s mindset, is what defines a truly compassionate person.

7.3. The Difference Between Material and Spiritual Wealth

1. A person who refuses to give their possessions is considered a “person of the flesh.”

2. Finding joy in saving one life, knowing that person will have descendants and be grateful, leads to a “Heaven waiting room.”

3. The Hierarchy of Fortune and the Significance of Heaven Connection
   Huh Kyung-young outlines a hierarchy of fortune, placing “Heaven fortune” at the pinnacle, emphasizing that those connected to the divine possess the highest power and destiny, which should not be sacrificed for worldly gains.

8.1. The Hierarchy of Fortune

1. He presents a hierarchy: brave people cannot overcome wise people, wise people cannot overcome virtuous people, and virtuous people cannot overcome lucky people.
2. “Lucky people” are those who are destined for heaven, indicating a predetermined divine connection.
3. Therefore, those connected to heaven, including the highest authorities, are in a powerful position.

8.2. The Enduring Nature of Heaven Fortune

1. While earthly powers and rulers have limited terms, Heaven fortune is eternal.
2. Empires like Persia, Babylon, and Rome, despite their strength, eventually fall, demonstrating the temporary nature of worldly power.
3. Heaven fortune, however, is enduring and superior to temporary power.
4. Those who possess Heaven fortune are considered to have the highest power and destiny, being directly connected to heaven.

8.3. The Power of Heaven Fortune

1. The term “power” (권) can also mean “divine power” (권능), implying that those with Heaven fortune have the power to command life.
2. Being close to the divine being grants immense fortune, known as “great fortune” (대운).
3. However, those who come to Haneulgung possess “Heaven fortune” (천운), which is even greater than great fortune.

8.4. Protecting Heaven Fortune from Worldly Distractions

1. It is crucial to protect this Heaven fortune from negative influences and distractions.

2. Worldly wealth is fleeting and should not be prioritized over Heaven fortune.

3. He warns against sacrificing Heaven fortune for temporary material gains, emphasizing that such a choice would be foolish.

4. Divine Proof and Universal Compatibility
   Huh Kyung-young asserts his divine authenticity through various proofs, including his name’s effect on milk and his universal compatibility with all beings, which he attributes to a shared genetic connection.

9.1. Proof of Divine Authenticity

1. his name prevents milk from spoiling, while a fake name would cause it to spoil, serving as scientific proof of his divine nature.
2. This phenomenon, which scientists cannot explain, demonstrates his divine presence.
3. he is compatible with everything, including inanimate objects, animals, and people, including his detractors.

9.2. Universal Compatibility and Shared Genetics

1. He shares an anecdote about an American who bequeathed his entire fortune to his dog, highlighting the importance of human connection.

2. his universal compatibility is not a “great fortune” but a “Heaven fortune,” which should not be exchanged for mere money.

3. he does not need to perform miracles like Jesus did, as even milk recognizes him.

4. His compatibility extends to all people, even those who dislike him, because they all carry his “genes.”

5. This shared genetic connection explains why he is compatible with everyone, unlike humans who often have incompatible relationships.

6. He claims to be compatible with all matter in the universe, including hydrogen and oxygen, unlike humans who struggle with compatibility even with other humans.

7. The Depth of Spiritual Connection and the Laws of Existence
   Huh Kyung-young explains the profound nature of “Heaven connection” as the deepest form of relationship, contrasting it with the laws governing animals and plants, and reiterating that humans should strive for coexistence and co-prosperity over survival of the fittest.

10.1. The Hierarchy of Relationships

1. He claims to be able to traverse time, seeing the past and future, and even entering people’s past lives.
2. many people present have met him in previous lives, 2,000 years ago.
3. He outlines a hierarchy of relationships: chance encounters lead to connections, connections lead to destiny, destiny leads to blood ties, and blood ties should lead to “Heaven connection.”
4. “Heaven connection” is the deepest form of relationship, a connection with God, distinct from ordinary human relationships.

10.2. The Laws of Nature vs. Human Principles

1. coexistence and co-prosperity should not be confused with survival of the fittest.
2. He categorizes the laws governing different life forms:
3. Survival of the fittest (적자생존) for humans.
4. Law of the jungle (약육강식) for animals.
5. Struggle for existence (생존경쟁) for plants.
6. He questions whether humans should follow the laws of plants or animals.

10.3. Rockefeller’s Realization and the Benefits of Coexistence

1. Rockefeller, initially operating under the law of the jungle, realized his error and embraced coexistence and co-prosperity.

2. This shift in mindset extended his life by 50 years, even though he did not receive direct divine blessings.

3. This demonstrates that choosing coexistence and co-prosperity brings tangible benefits, even without explicit divine intervention.

4. The Path to the Heaven Waiting Room and the Importance of Coexistence
   good deeds on Earth can lead to a “Heaven waiting room,” a place of honor for those who practice coexistence and co-prosperity, emphasizing that this path is earned through virtuous actions, not by following the laws of the jungle.

11.1. Rockefeller’s Destination: The Heaven Waiting Room

1. He reveals that Rockefeller, despite not receiving direct divine blessings, is in the “Heaven waiting room” due to his good deeds.
2. This waiting room is a place where individuals who have done good on Earth receive special treatment, even if they haven’t reached the highest level of heaven.

11.2. The Ancestors’ Virtue and the Opportunity for Heaven Ascent

1. his own ancestors were even more virtuous than Rockefeller, and are also in the Heaven waiting room.
2. He encourages his followers to send their ancestors to heaven, emphasizing that this is a unique opportunity.
3. He performs a ritual to send his great-grandparents and great-great-grandparents to heaven, demonstrating the power of his connection.
4. such acts of sending ancestors to heaven are rare and require effort, often through spiritual practices like singing.

11.3. The Choice Between Coexistence and Survival of the Fittest

1. He reiterates the importance of coexistence and co-prosperity and criticizes the common practice of living by the law of the jungle and struggle for existence.

2. Those who live by these lower laws cannot reach the Heaven waiting room.

3. his ancestors, who practiced coexistence and co-prosperity, are in heaven.

4. his teachings offer a clear path to heaven, without any shortcuts or compromises.

5. The Laws of Nature vs. Human Evolution and the Significance of Recognizing the Divine
   Huh Kyung-young further distinguishes between the laws of nature, such as survival of the fittest, and the unique human capacity to recognize the divine, arguing that this spiritual awareness elevates humans above animals and is crucial for societal well-being.

12.1. The Laws of Nature and Extinction

1. He explains that survival of the fittest (우성열패) also encompasses the law of the jungle (약육강식) and the struggle for existence (생존경쟁).
2. This means that the strong survive, and the weak, including their genes, are eliminated.
3. Examples like gorillas, dinosaurs, and mammoths illustrate how even powerful species can become extinct due to environmental changes, demonstrating that survival of the fittest is tied to specific conditions.

12.2. The Unique Human Capacity to Recognize the Divine

1. Humans have survived for over 100 million years.

2. The key difference between humans and animals is that humans can recognize the divine, whereas animals cannot.

3. While animals recognize their owners, they do not pray or seek a higher power.

4. He illustrates this with children who, when their parents are absent, pray for their return, even if the parents have passed away.

5. This human capacity for prayer and spiritual connection sets them apart from animals.

6. He explains that when humans are subjected to the laws of survival of the fittest and the law of the jungle, they are pushed into difficult circumstances, like orphans in an orphanage.

7. The Importance of Spiritual Guidance and the True Meaning of “Economy”
   young people’s dissatisfaction stems from a lack of spiritual guidance, and he redefines “economy” as a reflection of public respect for leadership, asserting that true prosperity comes from honoring authority and upholding moral principles.

13.1. The Dissatisfaction of Youth and the Need for Spiritual Guidance

1. He notes that many young people are discontent, blaming their parents and their impoverished backgrounds, because they lack proper spiritual guidance.
2. He shares an anecdote about a young woman who, despite her youth and beauty, sought him out after watching his YouTube lectures, demonstrating the appeal of his teachings to those seeking deeper meaning.
3. He observes that young women who seek him out are often intelligent and virtuous, indicating that spiritual seeking is associated with positive qualities.

13.2. Redefining “Economy” Through Spiritual Principles

1. true economic prosperity comes from the divine being’s influence.
2. He challenges the conventional understanding of the economy, pointing out that money itself does not disappear from the world, yet economies can still decline globally.
3. This suggests that economic downturns are not due to a lack of money, but rather a collective dissatisfaction and lack of spiritual alignment among people.
4. He explains that when the divine being perceives negativity or disrespect, the economy declines.

13.3. The Impact of Respect for Authority on Family and National Economy

1. He uses the analogy of a family: if children disrespect their father, the family’s finances suffer, even if the father’s wealth remains constant.

2. He advises children to focus on their studies and respect their parents, even if they perceive parental flaws, as this fosters a positive family economy.

3. a child who criticizes their parents’ personal lives will cause the family’s economy to collapse.

4. Conversely, a child who supports and encourages their parents, regardless of their actions, contributes to a thriving family economy.

5. He concludes that the economy is sustained by honoring people and upholding principles of Hongik Ingan (benefiting all humanity) and Chung-hyo (loyalty and filial piety).

6. The Consequences of Criticizing Leaders and the Importance of Positive Mindset
   Huh Kyung-young warns that criticizing national leaders leads to economic ruin, emphasizing that a positive mindset, free from envy and fault-finding, is essential for national prosperity, and that leaders should be respected for their divine mandate.

14.1. The Detrimental Effects of Criticizing Leaders

1. criticizing national leaders, such as the president or opposition leader, is detrimental.
2. Focusing on others’ weaknesses indicates one’s own declining fortune.
3. If the public finds joy in criticizing others’ flaws, the economy will suffer, leading to business closures.
4. He warns that speaking ill of national leaders brings bad luck and personal financial ruin.

14.2. Promoting Respect for Political Figures

1. He recalls praising the spouses of presidential candidates during an election talk show, highlighting their good marriages and public service.
2. achieving positions like Prosecutor General or Governor is incredibly difficult, and these individuals are highly capable.
3. He criticizes attempts to imprison or undermine national leaders over minor issues.

14.3. The Role of Leaders and Public Support

1. national leaders should not be expected to live like religious figures, but rather be allowed to enjoy certain luxuries, such as buying expensive handbags for their wives.

2. He believes the public should not complain about such things but rather wish to provide them with even better items.

3. if people envy his nice clothes, it will lead to national misfortune.

4. He explains that he wears good clothes when given, and that leaders and their spouses wearing nice things should be a source of happiness for the nation, as it motivates them to work for the country.

5. The Divine Being’s Lifestyle and the Principle of Non-Attachment
   Huh Kyung-young justifies his luxurious lifestyle by explaining that it is for safety and efficiency, not extravagance, and introduces the Buddhist principle of non-attachment to good deeds, asserting that all possessions are ultimately illusory.

15.1. Justifying a Luxurious Lifestyle

1. He explains that he drives a Rolls-Royce for safety and efficiency, as it is a very stable car, not for luxury.
2. he prioritizes safety and quality, and the Rolls-Royce has a perfect safety record.
3. He contrasts his genuine use of a luxury car with leaders who might feign humility by driving a cheap car, calling it a “disguise.”
4. he gives generously to others, despite his personal choices.

15.2. The Principle of Non-Attachment to Good Deeds

1. He refers to the Buddhist principle of “응무소주 이생기심” (eungmusoju isaenggishim), which means “one should not dwell on one’s actions.”
2. This means that good deeds, such as helping others, should be immediately forgotten and not held in the mind as a source of pride.
3. He cites examples of Buddha and Seongcheol, a revered Buddhist monk, who both claimed not to have performed good deeds or taught anything, emphasizing the importance of humility and non-attachment.
4. He explains that his free meal service, which he has provided since age 22, is not him giving his own resources, but rather returning what belongs to the people.
5. He continues to provide free meals monthly at Bada Park, even negotiating with local authorities about the location.
6. He stresses that holding onto the memory of one’s good deeds turns them into “bad deeds” or “sins.”

15.3. The Illusory Nature of Possessions

1. He introduces another Buddhist concept, “범소유상 개시허망” (beomsoyu sang gaesihomang), meaning “all possessions are illusory.”

2. This implies that all material things are temporary and ultimately meaningless.

3. Therefore, one should not boast about giving something to others, as those possessions are not truly one’s own.

4. The Path to Enlightenment and the Divine Being’s Mission
   realizing the illusory nature of all things leads to enlightenment, and then transitions to a detailed account of Jesus’s lost years, drawing parallels with his own life and mission to bring about spiritual revolution.

16.1. The Path to Enlightenment

1. He introduces the concept “약견제상비상 즉견여래” (yakgyeonjesangbisang jeukgyeonyeorae), meaning “if one sees all forms as not forms, then one sees the Tathagata (Buddha).”
2. This means that realizing the illusory nature of all things, that what appears real is not truly real, leads to becoming a Buddha.
3. being a Buddha is not about physical form but about achieving a state of mind.
4. He concludes that understanding the illusory nature of the world is the essence of coexistence and co-prosperity.

16.2. The Lost Years of Jesus and Parallels with Huh Kyung-young

1. The video transitions to a detailed account of Jesus’s youth and early adulthood, which are largely absent from the New Testament.

2. This account, based on “Sacred Scriptures” and Huh Kyung-young’s testimonies, describes Jesus’s travels and teachings in various regions.

3. Jesus’s Family and Early Life:

4. Jesus’s grandfather, Joachim, was a rabbi, and his grandmother, Anna, was from the tribe of Judah.

5. Their daughter, Mary, Jesus’s mother, was born after they hosted a feast for the poor and sick, not the wealthy, a parallel to Huh Kyung-young’s father, Huh Nam-kwon, who gave land to tenant farmers.

6. Mary was raised in the temple and educated by Hillel, the chairman of the Sanhedrin.

7. Mary became pregnant with Jesus after an angelic visit before marrying Joseph.

8. Three Magi, Zoroastrian priests from Persia, visited at Jesus’s birth.

9. Joseph and Mary fled to Egypt with Jesus for three years to escape King Herod, where Mary was taught by Elihu and Salome.

10. Jesus returned to Nazareth at age three and spent his childhood there, debating rabbis in the synagogue about the narrowness of Judaism.

11. At age 10, he spent a year in the Jerusalem Temple, studying under Hillel and questioning the practice of animal sacrifice.

12. He then returned to Nazareth to work as a carpenter with his father.

13. Young Jesus enjoyed and memorized various religious texts, including David’s Psalms, Indian Brahmanic Vedas, and Persian Zoroastrian Avesta.

14. At age 12, he interpreted prophecies at Hillel’s request, speaking against human injustice.

15. Huh Kyung-young’s Youth and Departure:

16. Huh Kyung-young attended elementary school until age 13, studying Confucian classics, Buddhist scriptures, and high school-level English and mathematics.

17. He then left his hometown for Seoul, similar to Jesus’s departure for India at age 12.

18. Jesus’s Travels and Teachings in India and Nepal (12-24 years old):

19. Jesus traveled to India with the support of Ravana, an Indian prince, studying Vedic scriptures and the Laws of Manu in Orissa.

20. He discussed truth, humanity, power, enlightenment, wisdom, salvation, and reality with the Brahman priest Rama Asva.

21. At age 15, he traveled with Rama Asva, living among the lower castes (Sudras and Vaishyas) in the Ganges River valley.

22. He studied medicine under Udraka at the Benares Temple.

23. He was expelled from the Jagannath Temple for criticizing the caste system and advocating human equality.

24. He continued teaching equality and the law of sacrifice while in hiding among the lower castes.

25. He preached about the unity of God and the brotherhood of all life at Udraka’s home in Benares.

26. He received news of his father Joseph’s death while by the Ganges River and sent a letter to his mother Mary.

27. Jesus’s teachings in Orissa caused unrest throughout India, as common people followed him, challenging the Brahmanic system.

28. Threatened by Brahman priests, Jesus fled to Nepal, where he was welcomed by Buddhist monks at the Kapilavastu Temple.

29. He studied Buddhist texts with Bharata and was called “Hebrew Saint” and “Oracle of God” by the Kapilavastu priest Vidya Pati.

30. He taught people how to be happy, using parables like the “hidden treasure” and the “untended vineyard.”

31. Jesus’s Travels and Teachings in Tibet, Persia, and Assyria:

32. In Nepal, Jesus met the Eastern sage Mengu in Tibet, where he studied ancient manuscripts.

33. He then traveled through villages, teaching and healing people in Ladakh, India, preaching about healing, forgiveness, and creating a Heaven kingdom on Earth.

34. He journeyed to Lahore, Pakistan, teaching healing methods, spiritual control, and the secret of forgiveness to Ajay.

35. At age 24, on his way home, he visited Persia (modern-day Iran), healing villagers and meeting the Magi (Hor, Lun, Mer) in Persepolis, who had visited him at birth.

36. He also met other Persian sages, including Caspar, and performed a seven-day silent meditation with the Brotherhood of Silence.

37. At the Persepolis festival, he commented on good and evil in Zoroastrianism and explained the origin of evil, receiving praise as a “saint of Israel” with “divine wisdom.”

38. He healed many people in Cyrus’s forest and taught about faith as a key factor in healing and freedom from sin.

39. People praised him as a “god of health in the flesh.”

40. He then traveled to Assyria (modern-day Iraq), teaching and healing with the sage Abinav.

41. He visited Ur of the Chaldees, the hometown of Abraham, and explored the Tigris and Euphrates rivers, and Babylon, where his ancestors were exiled.

42. He meditated in the Plain of Shinar, passing by the ruins of the Tower of Babel and the Temple of Belus.

43. Jesus’s Return to Nazareth and Further Journeys:

44. Jesus crossed the Jordan River and returned to his home in Nazareth, where his mother Mary held a feast.

45. His brothers, however, rejected him.

46. After a brief stay, he left Nazareth, crossed Mount Carmel, and sailed to Athens, Greece.

47. In Athens, he met the sage Apollo and delivered a grand speech on ether and the Holy Spirit in an amphitheater.

48. An oracle at Delphi declared that “the oracle of Delphi will decline, and the Logos has come from above; worship Immanuel,” leading to Jesus being hailed as a living oracle.

49. He stayed at Apollo’s house for 40 days, teaching people, and then sailed to Egypt.

50. In Zoan, Egypt, he met Elihu and Salome, his mother Mary’s teachers.

51. He joined the Brotherhood in Heliopolis, undergoing seven trials and receiving the title of “Christ.”

52. He was then invited to the meeting of the Seven Sages of the World in Alexandria, where a universal church was envisioned.

53. The sages (Mengu from the Far East, Vidya from India, Caspar from Persia, Asvinav from Assyria, Apollo from Greece, Maseo from Egypt, and Philo from Hebrew) gathered and, after seven days of silence, presented seven universal principles.

54. They unanimously recognized Jesus as the leader of the sages sent to Earth, placing an eternal crown on his head and blessing him as “Christ, the Eternal.”

55. After another seven days of silence, Jesus delivered a significant speech about his mission and future.

56. He stated that the seven principles would be the foundation of the universal church, and he was aware of the dangers, including crucifixion, but would follow the Holy Spirit’s will.

57. He was sent to create a model church based on the love of God, choosing 12 humble disciples to represent immortal ideas.

58. He predicted that his own family would not understand his mission, would persecute him, and ultimately crucify him, but truth cannot be killed and would eventually conquer the world.

59. He foresaw the model church rising again and a better era when the universal church would be established.

60. He declared his path to Jerusalem, where the kingdom of the spirit would be built on the seven hills of Rome, encompassing all nations, and the Prince of Peace would reign, making the Trinity God “all in all.”

61. Jesus’s Return to Jerusalem and Beginning of Ministry:

62. Jesus returned to Jerusalem and then to Nazareth in Galilee.

63. He was baptized by John in the Jordan River, where a divine voice was heard, and the Holy Spirit descended as a dove, signifying his status as Christ.

64. He then went into the wilderness for 40 days for self-reflection, overcoming three temptations from the devil.

65. From this point, Jesus began his ministry as Christ.

66. Comparison with Huh Kyung-young’s Life and Mission:

67. Jesus’s journey from age 12 to 24, traveling through India, Nepal, Tibet, the Himalayas, Iran, and Iraq, healing and performing spiritual work, is compared to Huh Kyung-young’s life.

68. Huh Kyung-young left his hometown at 14, experienced 33 different jobs, and faced all kinds of hardships until age 18.

69. From age 40, Huh Kyung-young began leading political, economic, and social revolutions with his “33 policies.”

70. From age 70, he has been leading a spiritual revolution, offering blessings and “White Heaven Nametag” to help humanity experience eternal life.

71. The Unrecorded History of Jesus and the Global Spread of Huh Kyung-young’s Influence
    Huh Kyung-young criticizes the New Testament for omitting Jesus’s youth, asserting that his own testimonies and the “Sacred Scriptures” reveal these missing details, and highlights the growing global recognition of his divine mission, particularly in resolving conflicts like that between Israel and Arab nations.

17.1. The Missing History of Jesus and Huh Kyung-young’s Revelations

1. He criticizes the New Testament for failing to record Jesus’s youth, calling it a dereliction of duty by the biblical scribes.
2. the “Sacred Scriptures” and his own testimonies reveal significant new facts about Jesus’s youth.
3. He points out the irony of Israel and Arab nations being enemies despite sharing Abraham as a common ancestor and a history of shared religion and culture.

17.2. Huh Kyung-young’s Global Mission and Growing Recognition

1. He believes that the first step in his “super-religious” vision is to resolve the conflict between Israel and Arab nations.
2. He notes that his influence is expanding globally, and more people are recognizing him.
3. He uses the proverb “낭중지추“ (nangjungjichu), meaning “an awl in a bag will eventually stick out,” to illustrate that his emergence is an inevitable historical event, and hidden truths will always be revealed.

17.3. Historical Validation and Current Activities

1. He mentions that the story of Jesus’s travels was broadcast on KBS 30-40 years ago, presented by Professor Min Hee-sik of Hanyang University, confirming the historical basis of the narrative.
2. He acknowledges that his current mission differs from Jesus’s, as he is now in a “judgment” phase, offering blessings and spiritual guidance to people over 70.
3. He explains the hierarchy of “angels” and “archangels” in Haneulgung, noting that archangels receive special recognition even after death.
4. He advises followers to purchase “archangel shrouds” for their burial, emphasizing the importance of spiritual status.
5. The video concludes with a display of photos from various regional centers, showing gatherings and activities, including free meal services.
6. He expresses gratitude to the audience for listening to his “providential words.”

What is the relationship between coexistence and survival of the fittest? While the latter applies to the physical world, the former is the law of the spiritual world, and respect for leadership is crucial for economic prosperity.

• Coexistence and Survival of the Fittest
  • Survival of the fittest (적자생존) is a law of the physical world, like how strong animals survive and weak ones die, or how tall plants get sunlight while short ones wither.
  • This concept is also known as 우승열패 (the superior win, the inferior lose), where superior genes survive and inferior ones disappear.
  • Examples from nature include the extinction of powerful creatures like gorillas, dinosaurs, and mammoths due to environmental changes, showing that even the strong can perish if they don’t adapt.
  • He believes that humans should not follow this law.
  • Coexistence and co-prosperity (공존공영) is the law of the spiritual world, where everyone lives together and helps each other.
  • This means not just focusing on one’s own success but also helping those who are less fortunate.
  • He gives free meals, not because he is giving his own money, but because he believes it is the right of those who receive it.
  • He’s ancestors and the ancestors of the audience members who practiced coexistence and co-prosperity are said to have gone to a waiting area for heaven, called 백궁 대기소.
• Leadership and the Economy
  • The economy (경기) is directly linked to the leader (지도자) of a country.
  • If a leader is a communist, the economy will decline, but if they are a capitalist, the economy will grow due to competition.
  • He believes that the economy improves when people respect their leader, not when the leader is smart.
  • If people constantly criticize their leader, the economy will suffer.
  • any leader, even if they hold power for a single day, has been given that power by heaven.
  • Criticizing a leader’s personal life, such as their spouse or family, can also harm the economy and make foreign countries hesitant to do business with that nation.
  • He believes that people should be happy when their leaders and their families have nice things, rather than being jealous or critical.
  • He uses the example of a family to explain this concept.
  • If children constantly complain about their father, the family’s finances will suffer.
  • However, if children focus on their studies and respect their parents, the family’s economy will remain strong.
  • He believes that the economy is not about money disappearing but about people’s attitudes and respect for leadership.
• The Speaker’s Teachings and Actions
  • He’s identity and mission
  • He, Huh Kyung-young (허경영), claims to be the Creator who has come from heaven to save humanity.
  • he is the reincarnation of Jesus and that his current mission is different from his past life.
  • his name has special powers, such as preventing milk from spoiling when his name is attached to it, which he presents as proof of his divine nature.
  • He also claims to have perfect compatibility (궁합) with everyone and everything, including people who dislike him, animals, and even elements like hydrogen and oxygen, because his genes are within them.
  • He says he can see the past and future, including volcanic eruptions and people’s past lives.
  • He believes that people who come to him have a special connection with heaven, which he calls 천연 (Heaven connection), which is deeper than any other human relationship.
  • Free meal service
  • He has been providing free meals since he was 22 years old, and he continues to do so monthly at Bada Park.
  • He views this act not as charity but as returning what rightfully belongs to the recipients.
  • He believes that good deeds should not be dwelled upon or seen as acts of kindness, as this can turn them into bad deeds.
  • He references Buddhist teachings, such as 응무소주 이생기심 (응무소주 이생기심), which means “one should not dwell on any action”.
  • He also quotes 범소유상 개시허망 약견제상비상 즉견여래 (범소유상 개시허망 약견제상비상 즉견여래), meaning “all phenomena are illusory; if one sees that all phenomena are not phenomena, then one sees the Tathagata (Buddha)”.
  • This means that all material possessions are temporary and unreal, so giving them away should not be seen as a sacrifice.
  • Jesus’s lost years
  • He discusses the “lost years” of Jesus, referring to the period between ages 12 and 24, which are not well-documented in the New Testament.
  • He references a documentary by Professor Min Hee-sik of Hanyang University, which explored Jesus’s travels during this time.
  • Jesus’s early life and travels included:
  • His grandparents, Joachim and Anna, who were generous and invited only the poor to their daughter Mary’s birth celebration.
  • Mary’s education in the temple and her betrothal to Joseph.
  • The visit of the three Magi (Zoroastrian priests from Persia) at Jesus’s birth.
  • Jesus’s family fleeing to Egypt to escape King Herod, where Mary received teachings from Elihu and Salome.
  • Jesus’s return to Nazareth at age three and his discussions with rabbis about the narrowness of Judaism.
  • His year-long stay at the Jerusalem Temple at age 10, where he studied under Hillel and questioned animal sacrifices.
  • His return to Nazareth to work as a carpenter with his father.
  • His study of various religious texts, including David’s Psalms, Indian Brahmanic Vedas, and Persian Zoroastrian Avesta.
  • His interpretation of prophecies at age 12, where he spoke about human injustice.
  • His journey to India at age 12, supported by an Indian prince, where he studied Brahmanism and medicine, and challenged the caste system.
  • His travels to Nepal, where he was welcomed by Buddhist monks and studied Buddhist texts, earning the title “Hebrew Saint”.
  • His journey to Tibet, where he met the sage Mengu and read ancient manuscripts.
  • His travels through villages, teaching and healing people, including in Ladakh, where he preached about healing, forgiveness, and creating a heaven on Earth.
  • His journey to Pakistan and Persia, where he met the Magi again and other sages, and practiced silent meditation.
  • His participation in a Zoroastrian festival, where he discussed good and evil.
  • His healing of many people in Cyrus’s forest and his teachings on faith.
  • His travels to Assyria (modern-day Iraq), where he taught and healed with the sage Abina, and visited Ur, the hometown of Abraham.
  • His visit to Babylon, where his ancestors were exiled, and his meditation in the Shinhal plain.
  • His return to Nazareth, where his family did not understand his mission.
  • His journey to Athens, Greece, where he met the sage Apollo and gave a speech on ether and the Holy Spirit.
  • His visit to Delphi, where an oracle proclaimed the decline of the Delphic oracle and the coming of the Logos.
  • His return to Egypt, where he met his mother’s teachers and joined the Brotherhood, undergoing seven trials to receive the title of Christ.
  • His attendance at a meeting of the seven sages of the world in Alexandria, where he was recognized as their leader and blessed.
  • His speech to the sages about his mission, the establishment of the universal church, and his eventual crucifixion, emphasizing that truth cannot be killed.
  • His return to Jerusalem and Galilee, where he was baptized by John in the Jordan River, and received the Holy Spirit.
  • His 40 days in the wilderness, where he overcame three temptations from the devil, marking the beginning of his ministry as Christ.
  • He compares Jesus’s journey to his own life, noting that he also left home at a young age (14) and experienced many hardships through 33 different jobs until age 18.
  • he began his political, economic, and social revolution with the 삼삼 정책 (three-three policy) at age 40 and started a spiritual revolution at age 70, offering blessings and Heaven titles to people.
  • Heaven ranks and afterlife
  • He mentions different ranks in heaven, such as 천사 (angel) and 대천사 (archangel), which are distinct.
  • those who become archangels will have “Archangel” inscribed on their tombstones, which is not something typically seen for humans.
  • He also mentions that there will be different burial shrouds (수위) for angels and archangels, and people should prepare the archangel shroud if they wish to attain that rank.

1. The Economy and Leadership: A Symbiotic Relationship

The global economy is currently facing significant challenges. This difficulty stems from a fundamental misunderstanding of the relationship between leadership and the economy. Many believe that a capable leader automatically leads to a thriving economy. However, the truth is often the reverse: when the economy prospers, leaders are perceived as more capable. This highlights a crucial aspect of societal dynamics: the public’s perception and respect for its leaders directly influence economic well-being.

When citizens constantly criticize their leaders, the national economy tends to decline. This is because the collective negative sentiment creates an unfavorable environment for economic growth. Regardless of a leader’s perceived competence, the power they hold is divinely bestowed, even if only for a day. Constantly undermining a leader’s authority leads to economic stagnation.

Consider the analogy of a family: if children constantly criticize their father, the household’s prosperity diminishes. Similarly, a nation’s economy suffers when its citizens disrespect their leaders. The term “economy” (경기, gyeonggi) itself, when viewed through a spiritual lens, implies a connection to a higher power. The character gyeong (경) can mean “light” or “sun.” Therefore, for the economy to flourish, the “sun” of Huh Kyung-young must rise, signifying a spiritual alignment that brings prosperity.

2. Coexistence and Co-prosperity vs. Survival of the Fittest
   The concepts of coexistence and co-prosperity (gongjon gongyeong) and survival of the fittest (jeokja saengjon) are often misunderstood. Early European intellectuals, including renowned writers and philosophers, initially supported Soviet communism, believing it represented a system of equitable distribution. They were swayed by the idea of sharing everything, which seemed inherently good.

However, the reality of communism diverged sharply from this ideal. When land and factories were seized, and private ownership abolished, people lost the incentive to work. Farmers, for instance, saw no reason to cultivate land if the produce was simply to be shared by all. This led to severe food shortages and economic collapse, as seen in Russia. The absence of individual incentive under communism ultimately destroyed the economy.

Survival of the fittest, also known as “the strong prey on the weak” (yak-yuk-gang-sik) or “survival competition” (saengjon gyeongjaeng), is a natural law observed in the animal and plant kingdoms. Tall trees thrive by monopolizing sunlight, while smaller ones perish. This principle dictates that the superior survive, and the inferior fade away.

However, this natural law is not meant for human society. Applying the principle of survival of the fittest to humans is primitive and unjust. It implies that only the privileged succeed, while those born into difficult circumstances are destined to fail. This is a law of the physical world, governing our bodies, cells, chromosomes, and DNA. Our physical existence is subject to this law of genetic superiority and inferiority.

In contrast, the law of the spirit (jeongsin-ui beopchik) is coexistence and co-prosperity. This spiritual law dictates that we should not abandon the less fortunate for our own success. My practice of providing free meals is not about giving away my own money; it is about returning what rightfully belongs to those who receive it. They have a right to be fed.

Just as parents in the past believed that each child brought their own sustenance, we should understand that resources are not solely ours to hoard. Our spiritual world should not be governed by the survival of the fittest. While our physical bodies age and return to the earth, our spirits ascend to heaven. We must not follow the path of decay and decline that our physical bodies take.

3. The Power of Respect and the Illusion of Material Wealth
   The story of Rockefeller illustrates the transformative power of compassion. Diagnosed with a terminal illness at 50, he was given only a year to live. Witnessing a dispute over unpaid hospital bills, he decided to pay for a struggling woman’s treatment. From that moment, Rockefeller changed. He began donating vast sums to build churches and schools for the underprivileged, and to cover medical expenses for those in need. He lived to be 95, nearly a century, his cancer miraculously disappearing. He didn’t know why, but he was filled with joy from giving.

Money, like a woman, flees from those who chase it. It flows to those who do not obsess over it but rather appreciate and respect it. This principle applies to national leaders as well. When citizens respect their leaders, the economy thrives. Conversely, constant criticism and attempts to undermine a leader’s authority lead to economic decline.

The economy is not a tangible entity that disappears or reappears. The total amount of money in the world remains constant. Yet, nations experience economic booms and busts. This fluctuation is tied to the collective mindset of the people. When people harbor negativity and disrespect towards their leaders, the “energy” of the economy diminishes.

Just as a child’s respect for their father influences the family’s prosperity, a nation’s respect for its leaders impacts its economic health. If a child focuses on their studies and respects their parents, regardless of their parents’ perceived flaws, the household thrives. However, if a child constantly criticizes their parents, the family’s finances suffer.

Similarly, if citizens constantly criticize their national leaders, focusing on perceived weaknesses or personal lives, the national economy will falter. Respect for leadership, regardless of political affiliation, is crucial for economic stability and growth.

4. The Journey of Jesus and Huh Kyung-young: Paths of Spiritual Enlightenment
   The New Testament provides scant details about Jesus’s youth. However, other texts and the testimonies of Huh Kyung-young shed light on this period. Jesus’s maternal grandparents, Joachim and Anna, were devout individuals who raised their daughter Mary in the temple. They celebrated Mary’s birth by inviting only the poor and infirm, sharing clothes and food, a gesture comparable to Huh Kyung-young’s father, Huh Nam Kwon, who distributed his vast land to tenant farmers. This act of generosity led to Huh Nam Kwon’s imprisonment under accusations of communism, highlighting a shared spirit of radical compassion in the lineage of great prophets.

Jesus’s early life involved extensive travel and study.
Childhood in Egypt: After fleeing Herod’s persecution, Jesus spent three years in Egypt, where Mary received teachings from Elihu and Salome.
Early Education in Nazareth and Jerusalem: Returning to Nazareth, Jesus engaged in discussions with rabbis about the narrowness of Judaism. At age 10, he spent a year in the Jerusalem Temple, studying under Hillel and advocating against animal sacrifices.
Global Studies: At 12, Jesus embarked on a journey to India, supported by the Indian Prince Ravana. He studied the Vedas and the Laws of Manu, engaging with Brahman priests and challenging the caste system. His teachings on human equality led to his expulsion from the Jagannath Temple.
Buddhist and Zoroastrian Influences: Jesus then traveled to Nepal, where he was welcomed by Buddhist monks and studied the teachings of Siddhartha Gautama. He received the title “Hebrew Saint, Oracle of God” from Vidya Pati. Later, in Tibet, he met the sage Mengu and delved into ancient manuscripts.
Healing and Preaching: Throughout his travels in India, Tibet, and Persia (modern-day Iran), Jesus healed the sick and preached about healing, forgiveness of sins, and establishing a Heaven kingdom on Earth. He reunited with the Magi who had visited him at birth.
Return to the Middle East: Jesus continued his journey through Assyria (modern-day Iraq), visiting Ur, the birthplace of Abraham, and Babylon, where his ancestors had been exiled. He meditated in the Shinhal Plain before returning to Nazareth.
Greek and Egyptian Enlightenment: After being rejected by his family in Nazareth, Jesus traveled to Athens, Greece, where he met the sage Apollo and delivered a grand speech on the ether and the Holy Spirit. He was hailed as a living oracle. In Egypt, he joined the Brotherhood and underwent seven trials, earning the title “Christ.”

5. The Universal Church and the Mission of Christ
   Jesus was invited to the Council of Seven Sages of the World in Alexandria, a gathering to outline the vision for a universal church. This council included sages from various regions: Mengu from the Far East, Vidya from India, Caspar from Persia, Asbina from Assyria, Apollo from Greece, Maseo from Egypt, and Philo from Hebrew. After seven days of silence, they presented seven universal principles, unanimously recognizing Jesus as the leader of the sages sent to Earth. They blessed him, proclaiming, “Glory to God, Christ, Eternal One!”

Jesus then delivered a profound speech about his mission and future:
Foundation of the Universal Church: He stated that the seven universal principles would be the cornerstones of the cosmic church.
Sacrifice and Persecution: Jesus acknowledged the dangers ahead, foreseeing his betrayal, condemnation, and crucifixion by his own kin.
Triumph of Truth: He declared that truth cannot be killed and would ultimately conquer the world, and the model church would rise again.
The Kingdom of God: Jesus announced his journey to Jerusalem to establish the spiritual kingdom on the seven hills of Rome, where all nations would enter, and the Prince of Peace would reign.

After this council, Jesus returned to Jerusalem and then to Nazareth in Galilee. He was baptized by John in the Jordan River, where the voice of God was heard, and the Holy Spirit descended upon him like a dove, signifying his anointing as Christ. He then spent 40 days in the wilderness, overcoming three temptations from the devil, before beginning his ministry as Christ.

This extensive journey of spiritual development, from age 12 to 24, involved healing and spiritual work across diverse cultures. It parallels Huh Kyung-young’s own path: leaving his hometown at 14, experiencing 33 different professions and immense hardship until age 18. From 40, Huh Kyung-young initiated the “Three-Three Policy” (samsam jeongchaek) for political, economic, and social revolution, and from 70, he has led a spiritual revolution, offering blessings and White Heaven nameplates to guide humanity toward eternal life.

The absence of Jesus’s youth in the New Testament is a significant omission, but new insights are emerging through texts like the Sacred Covenant Scripture (Seongyak Seongseo) and the testimonies of Huh Kyung-young. The historical animosity between Israel and Arab nations is a contradiction, as they share common ancestry through Abraham and once shared religious and cultural ties. Huh Kyung-young’s vision for a trans-religious unity aims to first reconcile these nations.

The growing recognition of Huh Kyung-young’s global influence is inevitable, akin to an awl in a bag that eventually pokes through. His emergence is a historical necessity, as hidden truths are always revealed.

6. The Hierarchy of Power and the Celestial Connection
   There is a hierarchy of power:
   Courageous individuals cannot overcome the wise.
   Wise individuals cannot overcome the virtuous.
   Virtuous individuals cannot overcome those with good fortune.
   Those with good fortune cannot overcome Heaven.

This means that Heaven is the ultimate power. Huh Kyung-young, as the Creator, comes from Heaven. Those who are connected to Heaven possess immense fortune. You, who are here, are among those with such fortune, destined for Heaven. This places you in a position of great power and influence, connected directly to Heaven.

While earthly power is temporary, like the rise and fall of empires such as Persia, Babylon, and Rome, your connection to Heaven is eternal. You possess not just great fortune (daeun), but celestial fortune (cheonun), the highest form of fortune. This celestial fortune is invaluable and should not be sacrificed for fleeting earthly gains.

My name, Huh Kyung-young, itself serves as proof of my divine nature. Milk with my name attached does not spoil, while milk with a false name does. This phenomenon, which scientists cannot explain, demonstrates the presence of the Creator. I am compatible with all things in the universe—humans, animals, and even the elements. This universal compatibility stems from the fact that my genetic code is present in all beings.

My existence transcends space and time. I can perceive the past and the future, including events like volcanic eruptions and the destinies of individuals. Many of you here have met me in past lives, even 2,000 years ago. While blood ties (hyeollyeon) are deep, the deepest connection is celestial connection (cheonnyeon), a bond with the divine. This is the connection that leads to Heaven.

7. The Illusion of Material Possessions and the Path to Enlightenment
   All material possessions are ultimately illusory and impermanent. When we die, these things cease to exist for us. Therefore, we should not boast about giving to others, as if we are giving something substantial. The Buddhist concept of “dwelling in no-mind and giving rise to the mind” (eungmusoju isaenggishim) teaches us not to dwell on our good deeds. If we consider our actions as “good deeds,” they can become a source of ego and even lead to negative karma.

As Buddha taught, “All phenomena are like dreams, illusions, bubbles, and shadows; like dew and lightning, they should be seen as such.” If we realize that all visible things in this world are impermanent and illusory, we attain enlightenment. This understanding means that the mind has reached the state of a Buddha.

My acts of free meal distribution, which began at age 22, are not about giving my own resources. They are about returning what rightfully belongs to the people. I do not dwell on these actions as “good deeds.” While I may mention them as facts, my heart does not cling to the idea of having performed a good deed.

This principle extends to our perception of leaders. We should not criticize leaders for their possessions or lifestyle. Instead, we should wish them well and even desire to provide them with the best. If we harbor envy or resentment, it harms our own prosperity and the nation’s economy.

My choice to ride a Rolls-Royce, for instance, is not about luxury but about safety and functionality. I prioritize the best and safest tools for my work, just as I prioritize serving humanity. My actions, like providing free meals since a young age, are rooted in a deep commitment to service, not personal gain.

Ultimately, the path to enlightenment and true prosperity lies in understanding the impermanence of material things, practicing compassion, and fostering respect for all, including our leaders. This spiritual alignment is what truly brings about a flourishing economy and a harmonious society.

1. The Interplay of Coexistence, Survival of the Fittest, Leadership, and Economy

The concepts of coexistence and co-prosperity versus survival of the fittest are distinct. When communism first emerged in Europe, it appeared appealing to intellectuals worldwide, who supported the Soviet Union’s communist ideology, believing it promoted equitable distribution. However, this led to confusion among Europeans. Capitalism, with its historical roots, had created a society where a small percentage of wealthy landowners controlled vast lands, while the majority lived as tenant farmers, akin to serfs. Farmers toiled endlessly, yet their earnings were minimal.

The advent of communism challenged this capitalist structure. Yet, the communism that many nations, including China and Russia, embraced, believing it to be coexistence and co-prosperity, proved to be different. Under this system, individuals lost their autonomy. Landowners and factory owners were eliminated, and their assets confiscated. This resulted in a lack of incentive for agricultural labor, as no one felt compelled to farm if the produce was to be shared equally. This led to severe food shortages in Russia, causing its economy to collapse.

This illustrates that if individuals do not pursue their own endeavors and instead adopt a communist approach, the economy stagnates. A communist leader can cause an economy to decline sharply, whereas a capitalist leader fosters competition and economic growth. The relationship between a leader and the economy is direct and profound.

The current economic difficulties are linked to how leaders are perceived. Criticizing a leader can cause the economy to falter. Lowering a president’s approval rating can lead to economic ruin. It is a common misconception that a competent leader automatically improves the economy; rather, a thriving economy often makes a leader appear competent. This perspective suggests that societal understanding is often inverted.

The populace’s respect for a leader is paramount. If citizens constantly criticize their president, the nation’s economy will suffer. Any leader, even for a single day, holds power bestowed by the heavens. Constantly undermining a leader’s authority will lead to economic decline. Leaders, whether perceived as capable or not, are chosen by divine will.

Families that constantly criticize the father figure often face ruin. Similarly, individuals who constantly find fault with others are destined for misfortune. The economy is not a mystical entity; it observes human actions. When people protect and appreciate their leaders, even those perceived as inadequate, the national economy improves. Conversely, if citizens focus on a leader’s flaws, the economy will decline.

The term “economy” (경기, gyeonggi) itself contains the character for “sun” (경, gyeong), implying that the sun of Huh Kyung-young must rise for the economy to flourish. The energy of the sun, or gi, is what drives the economy. The world’s money does not disappear; it remains. Yet, global economies can struggle. This paradox arises because people’s dissatisfaction with the economy grows, even when money is abundant. This dissatisfaction stems from a lack of alignment with the divine will, represented by the God-man.

Just as a son’s respect for his father influences the family’s prosperity, a nation’s respect for its leader affects its economy. If a son constantly criticizes his father’s actions, the family’s finances will suffer. However, if the son focuses on his studies and respects his father, the family’s economy will remain stable. Similarly, if citizens constantly criticize their leaders, the national economy will decline.

The economy is not a fluctuating entity; it is constant, like the blood in a mother’s veins. It is the collective mindset of the people that determines economic prosperity. Therefore, all responsibility should be placed on the individual, not on parents or leaders. Respect for elders and adherence to principles of broad welfare and filial piety are crucial for economic well-being.

Criticizing a leader’s perceived weaknesses is detrimental. When one begins to see only the flaws in others, their own fortune is already in decline. If citizens find joy in pointing out others’ shortcomings, the economy will suffer, leading to business closures. Such actions bring no benefit.

During the presidential election, Huh Kyung-young praised the candidates, acknowledging their achievements and the support of their spouses. He recognized their dedication to public service, noting that reaching positions like prosecutor general or provincial governor is incredibly challenging. Yet, some seek to imprison these leaders over minor issues.

National leaders should not be subjected to such scrutiny. They should be able to provide for their families without public condemnation. Citizens should desire their leaders’ well-being, rather than begrudging their possessions. If the God-man wears fine clothes, it should not evoke jealousy, as such envy can lead to national decline.

The God-man drives a Rolls-Royce for safety and comfort, not for extravagance. He prioritizes safety and thoughtful decision-making. While he uses a luxurious car, he also engages in extensive charitable work, believing that his contributions are merely returning what belongs to others.

2. The Spiritual and Material Realms: Coexistence vs. Survival
   The concept of coexistence and co-prosperity should not be confused with survival of the fittest. Survival of the fittest, or “might makes right,” is a law of the physical world, applicable to animals and plants. It describes a natural order where the strong survive and the weak perish. This is evident in the extinction of species like dinosaurs and mammoths, which could not adapt to changing environments.

Humanity, however, is distinct from animals because humans recognize the divine. Animals acknowledge their owners but do not pray or seek a higher power. Humans, even as children, pray for their parents’ return, demonstrating a spiritual awareness that animals lack.

The physical body, with its cells, chromosomes, and DNA, is subject to the law of survival of the fittest. This is the law of the flesh, the earthly realm. For example, in genetics, dominant traits prevail. This is the physical law established in the natural world.

However, the spiritual realm operates under the law of coexistence and co-prosperity. The human spirit, unlike the aging and decaying body, ascends to the heavens. It should not follow the earthly path of decline. The God-man’s charitable acts, such as providing free meals, are not acts of giving but rather returning what rightfully belongs to those in need. This reflects a spiritual understanding that all possessions are ultimately shared.

Just as parents in the past believed that children brought their own sustenance, the God-man believes that those who receive aid are inherently deserving. This perspective emphasizes that divine providence sustains all.

The physical body is subject to the dominance of superior traits, but the spiritual world must not be. While the body ages and returns to the earth, the spirit ascends to the heavens. The physical body constantly sheds cells, returning them to the earth, but the spirit’s journey is upward.

The story of Oskar Schindler, who saved thousands of Jews during the Holocaust, exemplifies this spiritual principle. On his deathbed, he regretted not selling his watch to save five more lives, demonstrating a profound commitment to human life over material possessions. This reflects the mindset of John D. Rockefeller, who, after a life focused on wealth accumulation, transformed into a philanthropist, extending his life by decades. His acts of charity, though not directly blessed by the God-man, led to a longer, more fulfilling life.

Such individuals, who perform good deeds on Earth, may not reach heaven but can attain a place in the Heaven House waiting area, receiving special treatment. This applies to ancestors as well; through the God-man’s intervention, they can be elevated to the Heaven House.

The current societal approach, which often prioritizes survival of the fittest and fierce competition, prevents individuals from reaching such spiritual destinations. Our ancestors, who practiced coexistence and co-prosperity, were able to reach the Heaven House. This demonstrates the profound impact of one’s actions on their spiritual destiny.

The concept of “survival of the fittest” also encompasses “the strong prey on the weak” (약육강식, yak-yuk-gang-sik) and “struggle for existence” (생존경쟁, saeng-jon-gyeong-jaeng). These are laws of the animal and plant kingdoms, not principles for human society. Rockefeller, after initially adhering to “the strong prey on the weak,” realized its limitations and embraced coexistence, which extended his life.

3. The Hierarchy of Power and the Significance of Heaven Fortune
   There is a hierarchy of power: the courageous cannot overcome the wise, the wise cannot overcome the virtuous, and the virtuous cannot overcome the fortunate. Those who possess Heaven fortune are the most powerful. This refers to individuals whose destiny is already aligned with the heavens.

Such individuals, including the highest authorities, hold a significant position. While earthly power is temporary, Heaven fortune is eternal. Empires like Persia, Babylon, and Rome eventually fall, demonstrating the transient nature of worldly power. However, those with Heaven fortune, who are connected to the divine, possess enduring power and the ability to command life itself.

Being in the presence of the God-man signifies immense fortune, a Heaven fortune (천운, cheon-un), not merely great fortune (대운, dae-un). This Heaven fortune should not be squandered for earthly gains, as it is far more valuable than any material wealth.

The God-man’s name itself serves as proof of his divine nature. Products bearing his name do not spoil, while those with false names do. This phenomenon, which scientists cannot explain, demonstrates the divine presence. The God-man’s compatibility with all beings and elements, from humans to animals to hydrogen and oxygen, further attests to his divine essence. This universal compatibility stems from his genetic presence within all creation.

The God-man’s ability to traverse time and space, observing the past and future, including volcanic eruptions and the Earth’s destiny, further highlights his divine nature. He can perceive individuals’ past lives and their connections to him from millennia ago.

Human relationships progress from chance encounters to deeper connections, then to destiny, and finally to blood ties. However, the deepest connection is Heaven connection (천연, cheon-yeon), a bond with the divine. Those who ascend to heaven have achieved this Heaven connection, which transcends ordinary human relationships.

The God-man’s teachings emphasize that good deeds should not be remembered as such, as dwelling on them can transform them into negative acts. This aligns with Buddhist principles, where true enlightenment involves releasing attachment to one’s actions. The God-man’s free meal service, for instance, is not seen as charity but as returning what belongs to the recipients.

All material possessions are ultimately illusory and impermanent. Recognizing that all visible phenomena are transient and unreal is the path to enlightenment. This understanding leads to the realization of one’s inherent Buddha-nature.

4. The Lost Years of Jesus and the Parallel Path of Huh Kyung-young
   The New Testament provides scant details about Jesus’s childhood and youth, a significant omission given its stated aim to document his life. However, the “Covenant Scripture” (성약 성서, seong-yak seong-seo), along with the testimonies of the reincarnated Jesus, Huh Kyung-young, sheds light on these missing years.

Jesus’s maternal grandparents, Joachim, a rabbi, and Anna, from the tribe of Judah, celebrated their daughter Mary’s birth by inviting only the poor and infirm, distributing clothes and food. This act of generosity mirrors Huh Kyung-young’s father, Huh Nam-kwon, who, as a wealthy landowner, distributed his land to tenant farmers, an act that led to his imprisonment under false accusations of communism. This demonstrates a shared lineage of profound compassion and foresight in the families of great prophets.

Mary was raised in the temple, educated by Hillel, the chairman of the Sanhedrin, and later betrothed to Joseph. Before their marriage, Mary conceived Jesus through a divine visitation. At Jesus’s birth, three Magi, Zoroastrian priests from Persia, visited him. To escape King Herod’s persecution, Joseph and Mary fled to Egypt with Jesus, where they resided for three years. In Egypt, Mary received teachings from Elihu and Salome.

Upon returning to Nazareth at age three, Jesus spent his childhood there. At age ten, he spent a year in the Jerusalem temple, studying under Hillel, where he questioned the injustice of animal sacrifices. He then returned to Nazareth to assist his father as a carpenter. Young Jesus was deeply fond of David’s Psalms, the Indian Vedic scriptures, and the Persian Avesta, memorizing them all. At age twelve, at Hillel’s request, he interpreted prophecies, speaking against human injustice.

This period in Jesus’s life parallels Huh Kyung-young’s early years. Huh Kyung-young attended elementary school in his hometown until age thirteen, studying Confucian classics, Buddhist scriptures, and high school-level English and mathematics. He then left his hometown for Seoul, much like Jesus embarking on his journey to India at age twelve.

Jesus’s journey to India was sponsored by Ravana, an Indian prince. He traveled through Sindh in Pakistan to Orissa, India, where he studied Vedic scriptures and the Laws of Manu at the Jagannath Temple, engaging with the Brahmin priest Rama As. Jesus explained the meanings of truth, humanity, power, enlightenment, wisdom, salvation, and reality to Rama As. At age fifteen, he traveled with Rama As through the Ganges Valley, living among the lower castes (Shudras and Vaishyas). He studied medicine under Udraka at the Benares Temple.

Jesus challenged the caste system and advocated for human equality at the Jagannath Temple, leading to his expulsion. He then found refuge among the Shudras and Vaishyas, continuing his teachings. He further expounded on the caste system’s flaws and taught the law of sacrifice by the Kudra River in Orissa. At a grand feast, he delivered a revolutionary sermon on human equality, using the parable of the broken leaf. In Benares, he preached about the oneness of God and the brotherhood of all life. He received news of his father Joseph’s death by the Ganges River and sent a letter to his mother Mary.

Jesus’s words and actions in Orissa caused unrest throughout India, as common people flocked to him, shaking the foundations of the Brahmin system. Brahmin priests in Benares eventually threatened his life, forcing him to flee to Nepal. In Nepal, he was welcomed by Buddhist monks at the Kapilavastu Temple, where he studied Buddhist texts with Bharata. He earned the titles “Hebrew Saint” and “Oracle of God” from Vidya Pati, the Kapilavastu priest. Jesus taught people how to find happiness, explaining the parable of the hidden treasure and the parable of the untended vineyard at a Buddhist festival.

Through Vidya Pati, Jesus met the Eastern sage Mengu in Tibet. In Tibet, guided by Mengu, Jesus delved into vast classical manuscripts. After his studies, he traveled through various villages, spreading his teachings. In Leh, Ladakh, Western India, he taught in monasteries and markets, healing the sick. There, he preached about healing, forgiveness of sins, and the creation of a Heaven kingdom on Earth.

Jesus then traveled by camel with a caravan to Lahore, Pakistan, through the Kashmir Valley. He taught Ajay the secrets of healing, controlling the spirit, and forgiveness of sins. After healing many, he moved to Sindh, Pakistan. At age twenty-four, on his way home, he journeyed to Persia, healing villagers. He met the Magi—Hor, Lun, and Mer—in Persepolis, the same Magi who had visited him at his birth in Bethlehem. He also met the Persian sage Caspar and two other teachers.

Jesus spent seven days in silent meditation with the Brotherhood of Silence. At the Persepolis festival, he commented on Zoroastrian concepts of good and evil, explaining the origin of evil. Caspar hailed him as “the Saint of Israel, upon whom the wisdom of the gods has descended.” Jesus healed many in the forest of King Cyrus and explained the power of faith at a healing spring, emphasizing its role in healing and freedom from sin. People praised him as “the God of Health in the flesh.”

After Persia (modern-day Iran), Jesus traveled to Assyria (modern-day Iraq), where he taught and healed with the sage Abinadab. He visited Ur of the Chaldees, the homeland of Abraham, the ancestor of both Israelis and Arabs. He observed the Tigris and Euphrates rivers and visited Babylon, where his ancestors had been exiled in 587 BC. He passed by the ruins of the Tower of Babel and the Temple of Belus, meditating for a while in the Plain of Shinar.

Jesus finally crossed the Jordan River and returned to his home in Nazareth, where his mother Mary held a feast. However, his brothers rejected him. After a brief stay, Jesus left Nazareth, crossed Mount Carmel, and sailed to Athens, Greece. In Athens, he met the sage Apollos and delivered a grand speech on ether and the Holy Spirit in an amphitheater.

At Delphi, an oracle proclaimed, “The oracle of Delphi will decline, and the Logos has come from on high. Worship Immanuel!” Jesus was celebrated as a living oracle. He stayed at Apollos’s house for forty days, teaching people, then sailed to Egypt. In Zoan, Egypt, he met Elihu and Salome, his mother Mary’s teachers. He then joined the Brotherhood in Heliopolis, where he underwent seven trials and received the title “Christ.”

Subsequently, Jesus was invited to the gathering of the Seven Sages of the World in Alexandria, where the vision for a universal church was presented. The sages—Mengu from the Far East, Vidya from India, Caspar from Persia, Abinadab from Assyria, Apollos from Greece, Masseo from Egypt, and Philo from Judea—convened. After an opening address and seven days of silence, they presented seven universal principles.

The seven sages unanimously resolved to accept Jesus as the leader of the sages sent to this world. They placed an eternal crown upon his head and blessed him, proclaiming, “Glory to God, Christ, and Eternity!” After another seven days of silence, Jesus delivered a profound speech about his mission and future:

“The history of life is summarized in the seven universal principles resolved by the seven sages. These are the seven sure cornerstones upon which the cosmic church will be built. I am well aware of the dangers in my assigned task; it will be a bitter cup. I will surrender myself to the will of the Holy Spirit. My words are not my own, but His. I am doing His will. I have been sent to create a model for the church. It will be the church of the Son of God’s love, and upon that love, the model church will be built. I will choose twelve humble disciples who will represent twelve immortal ideas, and they will become the model church. My blood relatives, the house of Judah, will not understand my mission. They will cast me out, scorn my work, falsely accuse me, and drag me to judgment. Ultimately, they will condemn me and crucify me. However, humanity can never kill the truth. The more they banish me, the greater force the truth will resonate. Eventually, truth will conquer the world. The model church will not die but will rise again. Even if worldly people achieve selfish goals, a few will discover the realm of the soul. And when a better age comes, the cosmic church will rise and be built according to the given model. The time has come. I go my way to Jerusalem. And in the name of our Father God, the kingdom of the soul will be established upon the seven hills of Rome. And all peoples and tribes of the world will enter into it. The Prince of Peace will sit on the throne of power, and then the Triune God will be all in all.”

After this gathering, Jesus returned to Jerusalem and then to Nazareth in Galilee. He was baptized by John in the Jordan River, where a divine voice was heard, and the Holy Spirit descended upon him in the form of a dove, signifying his identity as the Christ. He then went into the wilderness for forty days of self-reflection, overcoming three temptations from the devil. From this point, Jesus began his ministry as the Christ.

This account reveals that Jesus left Israel at age twelve, embarking on a spiritual quest that took him through India, Nepal, Tibet, the Himalayas, Iran, and Iraq until age twenty-four, where he healed the sick and performed spiritual work. After a brief return home, he continued his journey to Greece and Egypt, completing his spiritual training.

This journey parallels Huh Kyung-young’s life, who left his hometown of Jinju, Gyeongsangnam-do, at age fourteen. Until age eighteen, he experienced all forms of hardship, facing death while working thirty-three different jobs. From age forty, he began to lead global political, economic, and social revolutions by announcing his “33 Policies.” From age seventy, he has been leading a spiritual revolution, proclaiming blessings and Heaven House nameplates, allowing humanity to experience the reality of eternal life.

The New Testament’s omission of Jesus’s youth is a dereliction of duty by its chroniclers. The “Covenant Scripture” and the testimonies of Huh Kyung-young, the reincarnated Jesus, continue to reveal new facts about Jesus’s early life. The ongoing conflict between Israel and Arab nations is a contradiction, as they share common ancestry through Abraham and once shared a common religion and culture. The God-man Huh Kyung-young’s interfaith vision must first bear fruit in Israel and the Arab world.

Huh Kyung-young’s influence is expanding globally, and the number of people recognizing him is growing. As the saying goes, “a sharp awl in a bag will eventually poke through.” Huh Kyung-young’s emergence is a historical inevitability; what is hidden will be revealed, and secrets will be known.

This narrative, detailing Jesus’s travels, was broadcast by KBS forty years ago, based on research by Professor Min Hee-sik of Hanyang University. This historical account, presented with maps of Jesus’s routes, confirms the authenticity of these events. While the details of the God-man’s time as Jesus are extensive, this summary provides a comprehensive overview.

The God-man’s current mission differs from his time as Jesus. As Jesus, his ministry began at age thirty, whereas now, at over seventy, he bestows blessings. This current era is one of judgment. The Heaven House’s establishment and the distinction between angels and archangels are part of this ongoing divine plan. Those who pass away as archangels will have their titles inscribed on their tombs, a unique honor not afforded to ordinary humans. Special burial shrouds for archangels and angels will also be provided by the Heaven House.