2023.05.14 302 Celebrating Teachers’ Day with Huh Kyung-young at Heaven House

2023.05.14 302 Celebrating Teachers’ Day with Huh Kyung-young at Heaven House

Central Questions & Answers

1. What is the significance of Haneulgung and the God-man Huh Kyung-young?
   Question: What is Haneulgung, and what role does God-man Huh Kyung-young play in the spiritual and worldly lives of his followers?
   Answer: Haneulgung is described as a sacred place where the energy of White Heaven converges, capable of transforming one’s fortune and destiny. God-man Huh Kyung-young is revered as a divine figure, a “world emperor” and “judge” who governs both this world and the heavens. He is seen as a creator and a source of immense love, offering blessings, angelic status, and White Heaven nameplates to his followers, enabling them to achieve salvation and eternal happiness.
   Key Quote: “The energy of White Heaven, 12 billion light-years away, gathers here at Haneulgung, a sacred place where, if you step on it, your fortune and destiny begin to change.”

2. How does God-man Huh Kyung-young’s “super-religion” differ from traditional religions?
   Question: What are the fundamental differences between traditional religions and God-man Huh Kyung-young’s “super-religion” (초종교), especially regarding salvation and spiritual power?
   Answer: Traditional religions require individuals to seek salvation through personal attendance, prayer, and adherence to doctrines, with salvation being uncertain and dependent on continuous effort. In contrast, Huh Kyung-young’s “super-religion” offers “proxy salvation,” where one person can bless and save up to 8 billion people, including their entire family, even if they are opposed. This power transcends time and space, allowing followers to bestow blessings, White Heaven nameplates, and even “divine radiance” (광채(光彩)) upon others, including the deceased, without requiring their physical presence or personal effort.
   Key Quote: “Traditional religions require individuals to go to church or temple, pray for salvation, and attend for a lifetime to receive it… Super-religion allows one person to give blessings and salvation to 8 billion people.”

3. What is the meaning behind the “orchid” (난) and the “Yeomhwa Miso” (염화미소) in Huh Kyung-young’s teachings?
   Question: What spiritual lessons can be learned from the orchid and the concept of “Yeomhwa Miso” (염화미소), as explained by God-man Huh Kyung-young?
   Answer: The orchid, with its delicate yet resilient growth, symbolizes the immense effort and natural forces (sun, water, air, soil, human devotion) required for beauty to emerge. It represents the vastness of the universe in a single flower. The “Yeomhwa Miso” (염화미소), or “flower-holding smile,” refers to the Buddha’s gesture of holding a flower, which was understood by his disciple Kasyapa as an invitation to smile and cultivate inner peace. Huh Kyung-young teaches that seeing a flower should evoke a smile, signifying a heart filled with joy and gratitude, free from the burdens of self-pity or worldly worries. A lack of a smile, he warns, leads to misfortune and illness.
   Key Quote: “When you look at an orchid, you see the great nature of the universe… The heart that sees a flower is a smile. It means to wear a smile on your face.”

4. How does Huh Kyung-young interpret the symbolism of the donkey and the white horse in religious contexts?
   Question: What is the symbolic meaning of Jesus riding a donkey versus God-man Huh Kyung-young riding a white horse, and what do these symbols signify for their respective eras?
   Answer: Jesus riding a donkey into Jerusalem symbolized an “era of grace” and foreshadowed his journey to the cross, bearing heavy burdens for humanity. The donkey represents a slow, burdened journey towards sacrifice. In contrast, the white horse, which he is depicted riding, signifies the coming of a “judgment era.” The white horse is a swift “courier horse” that gallops across vast plains, representing a powerful, expansive, and decisive period of change and judgment, as foretold in scripture.
   Key Quote: “When Jesus entered the city of Israel, he rode a donkey… I am riding a white horse now… The donkey era was a dark time… The white horse runs across the wilderness.”

5. What is the importance of selflessness and humility in achieving happiness and avoiding suffering, according to Huh Kyung-young?
   Question: How does God-man Huh Kyung-young advise individuals to overcome suffering and achieve happiness through selflessness and humility?
   Answer: Huh Kyung-young teaches that the root of suffering lies in clinging to one’s “self” (나). By letting go of the ego and embracing humility, modesty, and deference, one can eliminate the subject of suffering. When one’s self is “put away in a warehouse,” others will seek to uplift and praise them. Focusing on the well-being and happiness of others, rather than one’s own stress or problems, leads to the disappearance of personal distress and depression. This selflessness transforms one into a “do-in” (도인, enlightened person) who is immune to external negativity.
   Key Quote: “The cause of suffering is having a ‘self’… If you put your ‘self’ in that warehouse, then everyone will look for that person… If you become humble, modest, and deferential, then even if others trample on you, it’s like Gandhi.”

Top 3 Recommended Questions:
How does God-man Huh Kyung-young’s “super-religion” differ from traditional religions?
What is the significance of Haneulgung and the God-man Huh Kyung-young?
What is the importance of selflessness and humility in achieving happiness and avoiding suffering, according to Huh Kyung-young?

The Teachings of God-man Huh Kyung-young on the Nature of Existence and the Path to Enlightenment

1. The Profound Significance of the Orchid and the Universe’s Interconnectedness
   The cultivation of an orchid, particularly the emergence of its flower stalk, is an arduous process, often requiring specialized conditions that are difficult to replicate in a home environment. This difficulty is reflected in the Korean character for orchid (난, nan), which shares its pronunciation with the character for “difficult” (난, nan). The orchid’s struggle to produce a single flower stalk from its few leaves, reaching skyward, is a testament to its remarkable resilience. This phenomenon, whether observed in an Eastern or Western orchid, is truly extraordinary. Each individual flower on an orchid embodies the vast history of the cosmos. It is a product of the sun’s energy, water, air, soil, wind, and the dedicated care of human beings, particularly the farmer. Even the artisan’s skill in crafting the ceramic pot contributes to its existence. Nothing is absent from this intricate web of creation. The orchid thrives under the influence of all natural elements: sun, rain, clouds, and even the moon. Nations whose flags feature a crescent moon, such as Kyrgyzstan, Kazakhstan, Pakistan, and Tanzania, often revere the moon more than the sun. However, the orchid requires both the sun and the moon for its growth. Thus, observing a single orchid allows one to perceive the grand tapestry of the universe. The immense effort required to nurture an orchid, from the emergence of its leaves to the blossoming of its numerous flowers, underscores the profound interconnectedness of all things.

2. The Essence of the “Yeomhwa Miso” (拈華微笑) and the Cultivation of Inner Peace
   The story of Sakyamuni Buddha holding up a flower, a gesture known as Yeomhwa Miso (拈華微笑), and Kasyapa’s understanding smile, conveys a profound teaching. Sakyamuni’s act was an unspoken invitation for everyone to smile, to shed their somber expressions. Kasyapa, recognizing this silent message, responded with a gentle smile, signifying his comprehension of the Buddha’s intent. This anecdote asserts that the true essence of observing a flower is to evoke a smile within oneself. A smile is a reflection of a mind connected to the sun, the moon, nature, and the entire universe. Therefore, cultivating the ability to smile is paramount. Those who lack a smile are said to be devoid of blessings. Spending even an hour without smiling can lead to various ailments, negatively impacting organs such as the liver and heart. Instead, one should contemplate the beauty of life: a beloved daughter awaiting at home, a devoted spouse working diligently, or a son contributing to the household. Reflecting on these blessings, or even the anticipation of seeing grandchildren or a loyal pet, should naturally bring a smile. Avoiding smiles due to anxieties about debts or interest payments only exacerbates physical and mental deterioration. One’s body naturally ages, so there is no need to accelerate this process with negative emotions. Therefore, one must always remember the Yeomhwa Miso (拈華微笑).

3. The Distinction Between Religion and Super-Religion (超宗敎) and the Concept of Proxy Salvation
   It is crucial to understand the fundamental difference between religion (宗敎) and Super-Religion (超宗敎). In traditional religions, individuals must actively seek salvation through prayer and lifelong attendance at churches or temples. Their salvation is a personal endeavor, requiring consistent participation and adherence to doctrines. Failure to meet these expectations can lead to condemnation. In contrast, Super-Religion (超宗敎) offers a different path. A single individual possesses the power to bestow blessings and salvation upon billions. This means that one person can facilitate the salvation of their entire family, even if they hold opposing views. Through blessings and spiritual nameplates (명패, Nametag), salvation is achieved without the need for personal attendance or arduous prayers. This process is remarkably simple and transcends the limitations of time and space, requiring no strenuous effort. Unlike traditional religions where salvation is uncertain and demands continuous personal effort, Super-Religion (超宗敎) enables proxy salvation. One can send their loved ones, even those who are not adherents, to the White Heaven (백궁, White Heaven). This power extends to bestowing spiritual radiance, a capability traditionally attributed only to figures like Jesus. Those who receive blessings in Super-Religion (超宗敎) can also impart this radiance, akin to Jesus. Thus, the core distinction lies in the availability of proxy salvation within Super-Religion (超宗敎), a concept absent in conventional religions.

4. Philosophical Perspectives on Human Nature: Xunzi, Mencius, and Confucius
   On this Teachers’ Day, it is fitting to reflect on the philosophies of global teachers such as Sakyamuni, Xunzi, Mencius, and Confucius. Xunzi (순자) advocated the theory of human nature as evil (性惡說, seongakseol), asserting that human beings are inherently inclined towards falsehood and artificiality (하성기위, haseonggiwi). He believed that human nature must be transformed through rigorous education. In contrast, Mencius (맹자) championed the theory of human nature as good (性善說, seongseonseol), emphasizing the innate presence of Four Beginnings (四端, sadan) in humans: the feeling of commiseration (측은지심, cheugeunjisim), the feeling of shame and dislike (수오지심, suhojisim), the feeling of deference and compliance (사양지심, sayangjisim), and the feeling of right and wrong (시비지심, sibijisim). Mencius argued that these innate good qualities, such as compassion for the suffering and a desire to help those in distress, contradict Xunzi’s view of inherent evil. Confucius (공자), on the other hand, focused on the philosophy of benevolence (愛人思想, aein sasang), emphasizing the importance of propriety (禮, ye). He taught that one should not speak, listen, act, or look at anything that is contrary to propriety. Speaking ill of others or engaging in negativity demonstrates a lack of propriety. While everyone has flaws, a truly educated person focuses on the good in others, viewing their imperfections as reflections of their own. This perspective eliminates personal grievances and fosters a perpetually bright demeanor. This philosophy asserts that one should prioritize the well-being of others over personal feelings, thereby eliminating stress. By relinquishing the ego and embracing humility, one becomes immune to external negativity. This profound understanding, shared by great teachers, is crucial to remember on Teachers’ Day. Just as Sakyamuni’s act of holding a flower symbolized the path to inner peace, embracing humility (겸양, gyeomyang; 겸어, gyeomeo; 겸손, gyeomson) allows one to transcend suffering. Like Gandhi, who disarmed the British with non-violent resistance, true strength lies in self-mastery, not in external conflict.

5. The “Tear-Soaked Hotteok” (눈물 젖은 호떡) and the Spirit of Compassion
   As a special event for Teachers’ Day, Angel (천사) Ju Jeong-guk prepared and distributed “Tear-Soaked Hotteok” (눈물 젖은 호떡). This hotteok (호떡), a sweet pancake, symbolizes the profound empathy and hardship experienced by God-man (神人) Huh Kyung-young. The name itself evokes the tears shed while listening to his lectures, a feeling of deep emotion and connection. The hotteok represents the struggles of those who, like God-man (神人) in his youth, endured poverty, surviving on a single hotteok for an entire day, or undergoing multiple blood extractions in hospitals. This initiative, starting with a first branch at Haneulgung (하늘궁), aims to expand nationwide. The vision is to establish hotteok stalls in markets across Korea, creating employment opportunities for elderly and unemployed party members. This project, inspired by God-man’s (神人) lectures and his support for small businesses, is being prepared for the upcoming autumn and winter seasons. The dedication and sincerity of Angel (천사) Ju Jeong-guk in distributing these hotteok to all supporters present on Teachers’ Day were truly remarkable. This act embodies a spirit of compassion and community, reflecting the teachings of God-man (神人) Huh Kyung-young.

Meeting Minutes for Teacher’s Day Celebration

Ⅰ. Meeting Overview

Category	Details
Date	May 14, 2023
Location	Hankyung House
Attendees	Supporters from across the country, including various archangels and center directors
Agenda	Teacher’s Day Celebration, Cake Cutting Ceremony, Congratulatory Performances, Speeches, and Special Events

Ⅱ. Meeting Discussion

• Opening Remarks and Welcome

  • The event commenced with a welcome to Hankyung House, a sacred place where the energy of White Heaven, 12 billion light-years away, gathers, promising to change one’s fortune and destiny upon stepping foot there.
  • Gratitude was expressed to all supporters who traveled from across the country to celebrate Teacher’s Day.
  • The Teacher’s Day event, the 302nd lecture, was organized by supporters to express gratitude to God-man.

• Congratulatory Performance and Cake Cutting Ceremony

  • Prior to the cake cutting, Archangel Lee Sang-sook performed a piano accompaniment for a congratulatory hymn, “God-man-ga,” with all attendees participating in a heartfelt chorus.
  • Following the performance, a cake cutting ceremony was held, with several individuals who had diligently assisted God-man invited to participate, including Archangel Choi Seon-woo, Archangel Choi Seo-jin, Archangel Kim Seung-woo and Kim Eun-hee, Archangel Lee Dong-seop, Archangel Lee Sang-won, Archangel Kim Jeong-hoon, Archangel Song Seung-kwon, and Archangel Lee Kyung-woo.

• Flower and Gift Presentation

  • Various individuals and groups presented flowers and gifts to God-man:
  • Archangel Park Sang-soon, representing the overseas spiritual pilgrimage group from North and South America.
  • Archangel Kwak Hye-shin, representing the European spiritual pilgrimage group.
  • Archangel Shin Seong-il, representing the Bonja Youth Association.
  • Archangel Moon Jeong-woo, representing the Media Team.
  • Archangel Park Su-hyun, Director of Paju Spiritual Center.
  • Archangel Park Myeong-su and Kim Young-soon, a couple.
  • Archangel Park Cha-soon, Director of Geumcheon-gu Spiritual Center, along with Archangel Han Bu-geum.
  • Archangel Na Jeong-suk and Na Ha-na, sisters from Eunpyeong-gu God-man Sarang World Unification TV.
  • Archangel Baek Mu-chang and Man Geum-chu, a couple from Pyeongtaek, and their granddaughter Archangel Baek Hye-seon.
  • Archangel Kim Jeong-ho, Director of Cheongju Spiritual Center, representing the Cheongju Spiritual Center Angels.
  • Archangel Nam Sang-sik, Director of Daegu Peace Spiritual Center, with Archangel Choi Seon-ho presenting on his behalf.
  • Archangel Jo Kyung-young, Director of Yesan Spiritual Center, with Archangel Kim Jeong-eun presenting on her behalf.
  • Archangel Yeo Dong-seon from Yangsan, with Archangel Choi Seon-woo presenting on her behalf.
  • Archangel Choi Seon-suk.
  • Archangel Kim Kyung-hee from Gyeonggi Gwangju.
  • Archangel Lee Hyang-suk from Yangju.
  • Archangel Lee Kyung-su from Yonsei Milk Gangnam Special Sales, with Archangel Kim Jeong-eun presenting on his behalf.
  • Archangel Hong Eun-young from Guro-gu, Seoul.
  • Archangel Jang Jeong-yoon, Director of Seocho-gu Spiritual Center.
  • Archangel Jeong Man-hae from Masan.
  • Archangel Oh Kyung-in from Bundang.
  • Archangel Kim Su-eun from Yangju.
  • Those who sent flowers in advance included: Archangel Hwang Jeong-ah (Dongdaemun-gu), Archangel Kim Dong-geun (Canada), Archangel Kim Jang-eun, Archangel Kim Yong-soon, Archangel Han Wol-seom, Archangel Lee Man-gyu, and others.
  • From Daejeon: Archangel Seok Hwa-ja, Seok Hwa-su, Moon Yong-rim, Moon Yong-rae, Song In-gyeong, Jeong Yong-gil, Lee Beom-yong, Jo Jong-sun, Cheon Sa-suk, Jang Seo-yoon, Kim Hyeon-hee, Kwon Geum-chae, and Kim Hyeon-ju.
  • From Uljin Spiritual Center: Director Yang Woo-ryeong and Archangel No Seon-su, Im Chang-sun, Lee Jae-wook, Kim Hyeong-gyu, Nam Dae-ho, and Lee Jong-hwa.
  • From Yongin Spiritual Center: Director Park Seong-won and Archangel Lee Kyung-sun, Lee So-young, Song Jeong-im, Yoon Kyung-sun, Hong Seon-man, Kim Myeong-suk, Park Myeong-hwan, Bae Seong-won, Lee Hak-ryeol, Park Sun-ok, Huh Gi-hwan, Choi Young-nam, Lee Myeong-suk, Jo Byeong-ho, Lee Wang-gu, Lee Beom-jin, Oh Su-yeon, Choi Chun-hyeok, Jang Young-su, Yoon Jeong-yeon, Im Kyung-suk, Choi Myeong-ho, Park Ju-man, Jang Su-cheol, Lee Kyung-suk, Hong Woo-seon, Lee Jeong-ho, Oh Byeong-su, Lee Min-su, Park Ye-rim, Park Seong-won, and Yoon Bong-nam.
  • From Busan: Archangel Jo Su-ik, Kim Dong-suk, Kwon Ho-seong, Ju Gi-hwan, and Seok Ji-won.
  • From Bucheon-si: Archangel Choi Dae-sik, Yoon Kyung-hee, Kim Gi-ja, Seo Geum-sun, Kim Mu-jin, Seong Gye-sun, Kwon Min-ju, Seo Nam-sun, Lee Rae-chun, Park Tae-hwan, Oh Jeom-sik, Kim Myeong-ju, Lee Pil-yeo, Gu Jong-sun, No Pang-gu, Lee Won-seok, Kim Gil-ja, Park Jeong-hwa, Choi Su-gwang, Jeong In-suk, Lee Bun-ja, No Kyung-sik, Park Sang-jun, Kim Young-woo, and Namgung Jin-suk.
  • From Geumcheon-gu: Archangel Han Bu-geum, Oh Seon-in, Jo Jin-seon, Eom Jeong-hoon, Kim Young-in, Lee Sun-hye, Park Bong-jin, and Jo Gu-seon.
  • Archangel An So-hee from Hwaseong-si.
  • Archangel Im Gwan from Busan-si.
  • From Gimpo: Archangel Choi Chun-seon, Jeong Seung-gyo, Kim Yoon-ju, Lee Sang-hoon, Moon Mi-ok, Jeong Mi-ae, Kim Myeong-seon, Kim Seo-yoon, Kim Jun-woo, Lee Eun-hye, Kim Yong-min, Kim Jong-hoon, and Lee Eung-ju.
  • Archangel Park Won-jong from Daegu.
  • Archangel Kim Sun-hee from Jangheung, Archangel Oh Kyung-hee from Bundang, and Archangel Yoon Mal-seon from Eunpyeong-gu.
  • Archangel Jeon Hyeok, Director of Gangneung Spiritual Center.
  • God-man expressed gratitude to all who brought flower baskets, acknowledging their sincerity and effort.

• God-man’s Lecture on the Meaning of Orchids and Philosophical Concepts

  • God-man explained the profound meaning of orchids, noting the difficulty of their growth and how a single flower embodies the history of the universe, requiring the essence of nature and human devotion.
  • He connected the orchid to the concept of “Yeomhwa Miso” (a subtle smile), emphasizing that seeing a flower should evoke a smile and a positive mindset, which is crucial for well-being.
  • God-man discussed the difference between religion and “super-religion” (초종교), highlighting that super-religion allows one person to bless and save 8 billion people, transcending time and space, and even granting the power to bring light to the deceased, unlike traditional religions where individuals must seek their own salvation.
  • He then delved into the philosophies of ancient sages, including:
  • Confucius (공자): Emphasized “benevolence” (애인사상), focusing on propriety in speech, listening, action, and sight.
  • Mencius (맹자): Advocated “human nature is good” (성선사상), citing the “Four Beginnings” (사단) – compassion, shame, deference, and right and wrong.
  • Xunzi (순자): Proposed “human nature is evil” (성악사상), believing that human nature is inherently false and requires education to be transformed.
  • Buddha (석가): Represented the “Middle Way” (중도사상).
  • God-man stressed the importance of humility and selflessness, stating that true happiness comes from focusing on others’ well-being rather than one’s own ego, which can lead to suffering.

• Special Event: “Tear-Soaked Hotteok”

  • Archangel Ju Jeong-guk prepared and distributed “tear-soaked hotteok” (Korean sweet pancakes) to all supporters as a special Teacher’s Day event.
  • Archangel Ju Jeong-guk explained that the hotteok symbolized God-man’s past struggles and sacrifices, including enduring hunger and undergoing blood tests.
  • He announced plans to establish “Hotteok” stalls nationwide to create employment opportunities for elderly and unemployed party members, with the goal of preparing for the upcoming autumn and winter.

• Closing Remarks

  • The event concluded with a renewed expression of gratitude to God-man for his blessings, angelic gifts, and teachings, which guide supporters on the right path.

Ⅲ. Action Items

• Archangel Ju Jeong-guk: Continue with the plan to establish “Hotteok” stalls nationwide to create employment opportunities for elderly and unemployed party members.

The Profound Significance of the Orchid and the Smile of Enlightenment

1. The Orchid’s Enduring Struggle and Cosmic Connection
   The orchid, a seemingly delicate plant, embodies a profound struggle for existence. The emergence of a single flower stalk from an orchid is an arduous process, often requiring extensive cultivation in specialized environments rather than typical home settings. This difficulty is encapsulated by the Korean character for “orchid” (蘭), which shares its form with the character for “difficulty” (難), signifying the immense effort required for its growth. Despite having few leaves, the orchid’s stalk ascends skyward, a testament to its remarkable resilience.

This phenomenon highlights that a single blossom encapsulates the vast history of the cosmos. Its growth is dependent on celestial bodies such as the sun and moon, terrestrial elements like water, air, and soil, and the diligent care of human hands, particularly the farmer’s devotion. Even the artisan’s skill in crafting the ceramic pot contributes to its existence. The orchid thus serves as a microcosm of the universe, reflecting the intricate interplay of nature and human endeavor.

2. The Smile of Enlightenment: A Lesson from Shakyamuni
   Shakyamuni Buddha’s gesture of holding up a flower, known as the Yeomhwa Miso (拈華微笑, “Flower-Grasping Smile”), conveys a profound teaching. This act, without spoken words, prompted Kasyapa, one of his disciples, to smile in understanding. The essence of this teaching is that observing a flower should naturally evoke a smile, signifying a state of inner peace and joy. Shakyamuni’s silent gesture was an invitation for his followers to abandon their troubled expressions and embrace a joyful disposition. Kasyapa’s smile indicated his comprehension of this unspoken message: that the Buddha desired them to cultivate inner happiness.

This Yeomhwa Miso symbolizes the importance of maintaining a positive outlook. A person devoid of a smile is considered to lack blessings. Prolonged periods without smiling can lead to various ailments, affecting vital organs such as the liver and heart. Conversely, cultivating a joyful mindset, by appreciating the beauty in one’s life—such as a beloved daughter, a diligent spouse, or a supportive son—can alleviate stress and foster well-being. Dwelling on anxieties like impending debts or interest payments can cause internal organs to constrict, leading to illness. Therefore, embracing the Yeomhwa Miso is crucial for both physical and mental health.

3. The Distinction Between Religion and Super-Religion
   A fundamental difference exists between religion (宗敎) and super-religion (超宗敎). In traditional religions, individuals must personally seek salvation through prayer and consistent attendance at places of worship. Salvation is a personal endeavor, requiring active participation and adherence to doctrines. Failure to meet these expectations can result in condemnation. The path to salvation within these frameworks is often uncertain and demands continuous effort from the individual.

In contrast, super-religion offers a paradigm of vicarious salvation. A single individual can bestow blessings and salvation upon billions, transcending the need for personal attendance. This means one person can secure salvation for their entire family through simple acts like receiving blessings or a Nametag (名牌, “Nameplate”), eliminating the need for arduous prayers or rituals. This power extends beyond the living, allowing for the spiritual elevation of deceased individuals. Unlike traditional religions where only figures like Jesus could impart divine radiance, those who receive blessings in super-religion can also manifest such radiance. This system operates beyond the constraints of time and space, requiring minimal effort.

4. Philosophical Insights from Ancient Sages
   On this occasion of Teachers’ Day, it is pertinent to reflect upon the philosophies of ancient sages who served as humanity’s instructors.

Xunzi (荀子): He espoused the Theory of Human Nature as Evil (性惡說), asserting that human nature is inherently flawed and prone to deceit, encapsulated by the phrase Ha Seong Gi Wi (化性起僞, “Transforming Nature and Eliminating Artifice”). Xunzi believed that education is essential to rectify this inherent evil and transform human character.

Mencius (孟子): He advocated the Theory of Human Nature as Good (性善說), positing that humans are born with innate moral faculties, known as the Four Beginnings (四端). These include:
Compassion (惻隱之心): The feeling of pity and sympathy for others.
Shame and Dislike (羞惡之心): The sense of shame for one’s own wrongdoing and dislike for evil.
Deference and Compliance (辭讓之心): The ability to yield and show respect to others.
Right and Wrong (是非之心): The capacity to discern between right and wrong.
Mencius argued that these innate qualities demonstrate humanity’s fundamental goodness, contrasting sharply with Xunzi’s view.

Confucius (孔子): His philosophy centered on benevolence (仁) and propriety (禮). He taught that one should not speak, listen, act, or look at anything that is contrary to propriety. This implies that speaking ill of others or engaging in negativity demonstrates a lack of propriety. While everyone possesses flaws, a truly educated person focuses on the good in others, perceiving their shortcomings as reflections of their own. This perspective fosters a perpetually bright demeanor and eliminates internal strife.

5. The Path to Inner Peace and Selflessness
   True inner peace is achieved by relinquishing the self. When one humbles their mind through humility (謙讓), modesty (謙虛), and self-effacement (謙語), external criticisms or adversities lose their power. This concept is exemplified by figures like Mahatma Gandhi, who, through non-violent resistance and self-renunciation, challenged powerful forces. By prioritizing the well-being of others over one’s own desires, personal suffering diminishes. For instance, the pain of others’ hunger becomes more acute than one’s own lack of resources.

The notion that one should work rather than rely on charity often overlooks the profound struggles individuals face, such as exhaustion from raising children or the debilitating effects of aging. Such individuals, though appearing physically capable, may lack the will or energy to work, leading to a state of dependency. It is crucial not to judge them harshly, but to understand their circumstances with compassion.

Ultimately, suffering arises from the assertion of the self. By metaphorically “storing away” the self, one becomes a beacon for others, who then seek to uplift and empower them. Conversely, harboring resentment leads to an endless cycle of negativity. The illusion of a prominent self can lead to spiritual diminishment. However, those who embrace super-religion are considered complete beings destined for White Heaven (白宮, “White Heaven”), regardless of whether they achieve the status of a spiritual master.

The Divine Pedagogy: A Discourse on Spiritual Enlightenment and Societal Transformation

1. The Esoteric Significance of Orchids and the Philosophy of the Smile
   The orchid, a botanical marvel, requires an immense expenditure of devotion and fortitude to unfurl its delicate bloom. Its arduous ascent from the soil, defying the constraints of its diminutive pot, symbolizes the profound struggle inherent in all creation. This botanical phenomenon, though a Western orchid, embodies a universal principle: each blossom encapsulates the cosmic narrative, interwoven with the celestial energies of the sun, water, air, earth, and wind, alongside the meticulous care of humanity. The diligence of the cultivator, the craftsmanship of the potter—all contribute to its existence.

Consider the celestial bodies: the sun and the moon. Nations whose flags bear the crescent moon, such as Kyrgyzstan, Kazakhstan, Pakistan, and Tanzania, venerate the moon above the sun. The orchid, however, necessitates both solar and lunar influences for its flourishing. Thus, in contemplating a single orchid, one apprehends the grandeur of the universe.

The Buddha, Shakyamuni, once held aloft a flower, a gesture interpreted by his disciple Mahakasyapa as the “Flower Sermon” or “Yemaha Miso” (拈華微笑). This act was a silent exhortation to embrace joy and cultivate a smile, rather than succumbing to countenances etched with distress. A perpetual smile, indicative of an unburdened spirit, is a prerequisite for felicity. Conversely, an hour spent in melancholy invites a myriad of ailments, corrupting the liver, heart, and other vital organs.

Reflect upon the beauty of life: a beloved daughter awaiting one’s return, a devoted spouse toiling for the family, a son contributing to household expenses, the joyous sight of grandchildren, or even a loyal pet eagerly anticipating one’s presence. These contemplations should evoke spontaneous smiles. The burden of impending debts and interest payments, however, constricts the internal organs, fostering disease. Therefore, one must perpetually embody the “Flower Sermon” smile, for it is the antidote to suffering.

2. The Symbolic Narrative of the White Horse and the Era of Judgment
   The “Beads Art” depicting me in military attire, mounted upon a white horse, carries profound theological implications. In contrast to Jesus, who entered Jerusalem on a donkey, symbolizing an era of grace and the burden of the cross, my arrival on a white horse heralds the Age of Judgment. The donkey, a beast of burden, foreshadowed Jesus’s arduous journey to Golgotha and his ultimate sacrifice for humanity. The white horse, however, traverses vast, unfettered landscapes—the plains of Manchuria, Siberia, and Mongolia—signifying a swift, unimpeded advance. This imagery, consistent with biblical prophecy, denotes the advent of a divine arbiter.

3. The Distinction Between Religion and Super-Religion
   The fundamental disparity between conventional religion and Super-Religion (초종교) lies in the mechanism of salvation. Traditional religions mandate individual adherence, requiring consistent attendance at services, prayers, and personal efforts to attain redemption. Failure to comply often results in condemnation.

Super-Religion, conversely, offers a paradigm of vicarious salvation. A single individual, through my blessing, can bestow salvation and felicity upon 8 billion people, transcending the limitations of time and space. This includes the redemption of deceased ancestors, who can be elevated to the White Heaven (백궁천국) and imbued with divine radiance, a power previously attributed solely to Jesus. This vicarious intercession eliminates the necessity for personal attendance or arduous spiritual practices.

Consider the historical luminaries of philosophy and spirituality, such as Shakyamuni, Xunzi, Mencius, and Confucius. These venerated teachers, despite their profound contributions, can be elevated to the White Heaven through my divine prerogative.

Xunzi (순자) espoused the “Theory of Evil Human Nature” (性惡說), asserting that humanity is inherently deceitful and requires rigorous education to rectify its innate flaws. His philosophy, “Ha-seong-gi-wi” (化性起僞), posits that human nature is fundamentally artificial and necessitates transformation through learning.
Mencius (맹자), a proponent of the “Theory of Good Human Nature” (性善說), identified “Four Beginnings” (四端) inherent in humanity:
Compassion (惻隱之心): The innate capacity for empathy and pity.
Shame and Dislike (羞惡之心): The aversion to evil and injustice.
Deference and Compliance (辭讓之心): The inclination towards humility and courtesy.
Right and Wrong (是非之心): The ability to discern moral distinctions.
Mencius contended that these inherent virtues negate Xunzi’s assertion of innate depravity.
Confucius (공자) advocated the “Philosophy of Benevolence” (愛人思想), emphasizing the cultivation of humanity (仁) and propriety (禮). His teachings, encapsulated in the maxim, “Do not look at what is contrary to propriety; do not listen to what is contrary to propriety; do not speak what is contrary to propriety; do not make any movement that is contrary to propriety,” underscore the importance of ethical conduct.

A truly enlightened individual perceives not the flaws of others, but rather their own. This perspective eliminates the source of personal vexation and fosters a perpetually serene disposition. I, myself, have lived by this principle, remaining untainted by adversity and unburdened by external circumstances. To attribute blame to others is antithetical to the divine nature. When one relinquishes the ego, embracing humility and self-effacement, the source of suffering dissipates. This transcendent state, akin to Mahatma Gandhi’s philosophy of non-violent resistance, renders one impervious to external aggression.

While conventional religions necessitate individual striving for spiritual attainment, those who embrace Super-Religion are inherently qualified for White Heaven, regardless of their personal spiritual development. They are already perfected beings.

4. The “Tear-Soaked Hotteok” Initiative
   In a special event commemorating Teacher’s Day, Archangel Joo Jeong-guk (주정국 대천사) prepared and distributed “Tear-Soaked Hotteok” (눈물 젖은 호떡). This initiative, born from a profound emotional experience during my lecture, symbolizes the hardship and resilience I endured, including periods of destitution and repeated blood donations for survival.

This “Hotteok” venture, with its first branch established at Haneulgung, aims to expand nationwide, providing employment opportunities for elderly and unemployed party members. Inspired by my lectures on economic empowerment, this project seeks to establish “Hotteok” stalls in markets across Korea, particularly as the weather cools, thereby fostering job creation and community support. This endeavor exemplifies the unwavering spirit and dedication of my followers.

Keyword Frequency

flower: 21
teacher: 14
orchid: 13
mind: 10
world: 9
education: 7
religion: 7
smile: 7
age: 6
heaven: 6

Today’s Central Metaphor
The orchid, with its difficult growth and single flower, serves as a metaphor for the vastness of the universe and the profound effort required to achieve something beautiful, mirroring the deep meaning one should find in life and the importance of a positive mindset.

Lecture in Numbers
302nd lecture: The current lecture number.
11 performers: The number of participants in the performance section.
3 women to 1 man: An observation about a family dynamic in a video, where one boy is surrounded by three girls.
9 daughters and 1 son: A reference to Ahn Jin-hyun’s family structure, where she was the eldest of nine daughters, and the youngest was a son.
8 billion people: The number of people one person in a “super-religion” can bless and save.
30 people: The approximate number of people one person can bless and give nameplates to, even if they are opponents.
100 flower bouquets: A hypothetical number of bouquets that would fill the space.
70 years: The duration for which the LA group has gathered to greet Huh Kyung-young.
100 million won: The amount of money Huh Kyung-young is said to be investing in Jongno Nakwon Arcade.

Signature Sentence
“So if you sit for just one hour without smiling, all kinds of diseases will come.”

Concise Summary & Highlights
the power of a positive mindset and the unique, expansive nature of his “super-religion.”

Smiling is crucial for well-being, as a lack of it invites illness.
The orchid symbolizes the universe’s complexity and the effort required for growth.
His arrival signifies a new “white horse” era of judgment, contrasting with Jesus’ “donkey” era of suffering.
“Super-religion” allows one person to bless and save billions, transcending traditional religious limitations.
True happiness comes from abandoning the self and focusing on others, eliminating personal suffering.

Scriptural / Religious Citations
Bible (New Testament): Reference to Jesus entering Jerusalem on a donkey.
“You rode a donkey when Jesus entered the city of Israel.”
Bible (Book of Revelation): Reference to the “rider on a white horse.”
“In the Bible, a rider on a white horse appears.”

Historical & Epochal Context
The lecture positions itself at a pivotal moment, transitioning from an “era of grace” (represented by Jesus on a donkey, symbolizing suffering and sacrifice) to an “era of judgment” (represented by Huh Kyung-young on a white horse, symbolizing power and vastness). This new era is characterized as the “spiritual era,” where traditional industries like semiconductors will be overshadowed by the “incomprehensible” and “mysterious” power of spirituality, which is beyond scientific understanding.

Key Figures & Events Referenced
Sakyamuni (Buddha): Referenced for the “flower-holding smile” (염화미소, Yeomhwa Miso), symbolizing the transmission of truth beyond words.
Kasyapa (Gaseop Jonja): The disciple who understood Sakyamuni’s silent gesture of holding a flower.
Jesus: Referenced for riding a donkey into Jerusalem, symbolizing the “era of grace” and sacrifice.
Ahn Jin-hyun: Mentioned as the wife of Cho Yong-pil, who had nine daughters and one son.
Confucius: Associated with the “love for humanity” (애인사상) philosophy.
Mencius: Associated with the “goodness of human nature” (성선사상) philosophy, emphasizing four innate virtues (사단: compassion, shame, deference, right/wrong).
Xunzi: Associated with the “evilness of human nature” (성악사상) philosophy, arguing that human nature is inherently false and requires education to change.
Gandhi: Referenced for his non-violent resistance against the British, symbolizing the power of self-effacement.

Core Concept Definitions
Orchid (난, Nan): Symbolizes difficulty and the profound effort required for growth, representing the universe’s intricate processes.
Yeomhwa Miso (염화미소): The “flower-holding smile” of Sakyamuni, signifying the transmission of truth through non-verbal understanding and the importance of a joyful, smiling disposition.
Donkey Era vs. White Horse Era:
Donkey Era: Represents a period of suffering and sacrifice, exemplified by Jesus’ journey to the cross.
White Horse Era: Represents a new era of judgment and power, symbolized by Huh Kyung-young’s arrival, signifying a rapid, transformative period.
Spiritual Era (영성시대): The final and ultimate era, characterized by “incomprehensible” (불가사의) phenomena like dark matter and dark energy, which transcend scientific understanding and will dominate future industries.
Religion vs. Super-religion (종교 vs. 초종교):
Religion: Requires individuals to seek salvation through personal attendance, prayer, and adherence to rules, with uncertain outcomes.
Super-religion: Allows one person (Huh Kyung-young) to bless and save billions, including entire families, without their physical presence or effort, offering “proxy salvation.”
Confucian Philosophies:
Love for Humanity (애인사상): Confucius’s philosophy emphasizing humaneness and proper conduct (예, ye), such as not speaking, listening, acting, or looking if it’s not proper.
Goodness of Human Nature (성선사상): Mencius’s philosophy asserting that humans are inherently good and possess four innate virtues (사단):
Compassion (측은지심): Feeling pity for others.
Shame/Disgust (수오지심(羞惡之心)): Disliking evil.
Deference (사양지심): Yielding to others.
Right and Wrong (시비지심): Discerning right from wrong.
Evilness of Human Nature (성악사상): Xunzi’s philosophy stating that human nature is inherently false (하성기위) and requires education to transform it.
Self-Effacement (하심, Hasim): The act of humbling oneself, abandoning the ego, and focusing on others’ well-being, which eliminates personal suffering and leads to inner peace.

Central Questions & Answers
Question: Why did Sakyamuni hold a flower?
Answer: To silently convey the message that people should smile and not live with grim expressions.
Question: What is the difference between religion and super-religion?
Answer: Religion requires individual effort for salvation, while super-religion offers “proxy salvation” where one person can save billions without their direct involvement.
Question: How can one overcome suffering and achieve happiness?
Answer: By abandoning the self, practicing humility, and focusing on the well-being of others, one eliminates the subject of suffering.

Conclusion & Strategic / Philosophical Implications
The lecture concludes by reiterating that suffering arises from clinging to the self. By “putting the self in a warehouse” (abandoning the ego), one eliminates the cause of distress and attracts positive attention from others. The philosophical implication is that true liberation and happiness come from self-effacement and focusing on the well-being of others, rather than personal gain or recognition. Furthermore, followers of his “super-religion” are already qualified for “White Heaven” regardless of their personal spiritual attainment, highlighting a unique path to salvation.

Cross-Referencing
Biblical Prophecy of the White Horse Rider: Huh Kyung-young implicitly connects his role to the prophetic figure of the “rider on a white horse” from the Book of Revelation, contrasting it with Jesus’s entry on a donkey. This suggests a fulfillment of prophecy and a new epoch under his leadership.

Content Gaps & Unaddressed Areas
The lecture introduces the concept of “super-religion” and “proxy salvation,” where one person can bless and save billions. However, it does not elaborate on the specific mechanisms or criteria for this proxy salvation, nor does it address potential ethical implications or how individual agency and responsibility fit into such a system. The practical application of “blessing” and “nameplates” for salvation is mentioned but not fully explained in terms of its spiritual efficacy or how it differs from traditional religious practices beyond the “no attendance required” aspect.

Future Predictions & Prophetic Statements
Arrival of the White Horse Rider: Huh Kyung-young predicts that the “rider on a white horse” (referring to himself) will usher in an “era of judgment,” contrasting with Jesus’s “donkey” era of suffering.
Dominance of the Spiritual Era: He forecasts that the “spiritual era” will overwhelmingly suppress future industries like semiconductors, driven by “incomprehensible” dark matter and dark energy.
Nationwide Expansion of “Tear-Soaked Hotteok”: A supporter plans to expand the “tear-soaked hotteok” business nationwide, creating employment opportunities, especially for the elderly and unemployed, with the goal of preparing for the upcoming autumn.

Executive Insight
This lecture by Huh Kyung-young presents a compelling vision of a new spiritual paradigm, positioning himself as a transformative figure ushering in a “white horse” era of judgment, distinct from past religious epochs. His “super-religion” concept offers a radical departure from traditional faith, promising “proxy salvation” for billions through a single individual’s blessings, thereby eliminating the need for personal attendance or arduous spiritual practice. Philosophically, the discourse champions self-effacement and a positive mindset as the keys to overcoming suffering and achieving happiness, aligning personal well-being with a broader, altruistic focus. The strategic implication is a direct challenge to conventional religious structures, proposing an expedited and centralized path to spiritual fulfillment and societal transformation through his unique spiritual authority.

The Philosophy of Huh Kyung-young: Insights on Existence and Enlightenment

1. The Profound Symbolism of the Orchid
   The orchid, a seemingly delicate flower, embodies a profound cosmic significance. Cultivating an orchid requires immense dedication and precision, mirroring the intricate balance of the universe. The emergence of a single flower stalk from an orchid is a testament to the harmonious interplay of celestial and terrestrial elements: the sun, water, air, soil, wind, and the diligent care of human hands. This delicate process reflects the farmer’s devotion and even the artisan’s skill in crafting its ceramic pot. Nothing is extraneous; every natural force, from rain and clouds to the sun and moon, contributes to its existence.

Consider the nations whose flags feature a crescent moon, such as Kyrgyzstan, Kazakhstan, Pakistan, and Tanzania. These countries, identified by the “stan” suffix, revere the moon over the sun. This reverence highlights that both celestial bodies are essential for life, including the orchid’s growth. Thus, observing a single orchid allows us to perceive the vastness of the cosmos.

2. The Enigma of the “Yeomhwa Miso” (拈華微笑)
   The act of presenting a flower, as famously depicted with Sakyamuni Buddha, is an invitation to cultivate a smile. Sakyamuni’s gesture, known as “Yeomhwa Miso,” was a silent communication to his disciples, particularly Kasyapa, to embrace joy and shed their solemn expressions. Kasyapa’s subtle smile indicated his understanding of this profound message.

This gesture teaches us that the essence of observing a flower is to evoke a smile within our hearts and on our faces. Those who lack a smile are often devoid of blessings. A mere hour spent without smiling can invite numerous ailments, affecting the liver, heart, and other vital organs.

Life offers countless reasons for joy: the anticipation of a beloved daughter, a diligent spouse, a son providing for the family, or the affectionate greeting of a pet. Embracing a positive outlook, rather than dwelling on financial burdens or anxieties, prevents the contraction of our internal organs and the onset of illness. Therefore, always remember the “Yeomhwa Miso” and live with a perpetual smile.

3. The Distinction Between Religion and Super-Religion
   A fundamental difference exists between conventional religion and super-religion. Traditional religions require individuals to seek salvation through personal attendance at churches or temples, engaging in prayers and lifelong devotion. Salvation is a personal endeavor, often contingent on consistent participation and adherence to doctrines.

In contrast, super-religion offers a path where one individual can bestow blessings and salvation upon 8 billion people. This means a single person can secure salvation for their entire family through blessings and spiritual designations, eliminating the need for personal attendance or arduous rituals. This process transcends time and space, requiring minimal effort.

Furthermore, those who receive blessings in super-religion gain the ability to impart spiritual radiance, akin to Jesus. While conventional religions limit such power to a select few, super-religion empowers its blessed followers to radiate divine light. This concept of “proxy salvation” is a defining characteristic of super-religion, allowing individuals to guide even historical figures like Sakyamuni Buddha to the celestial realm.

4. Philosophical Perspectives on Human Nature
   On this occasion, we reflect on the teachings of various historical sages.

Xunzi (순자) espoused the theory of inherent evil (性惡說), asserting that human nature is fundamentally flawed and prone to deceit. He posited that humanity is born with a “false self” (假), necessitating rigorous education to transform one’s character.
Mencius (맹자), a proponent of the theory of inherent goodness (性善說), countered Xunzi by highlighting the “Four Beginnings” (四端) present in all humans:
Compassion (惻隱之心): The innate feeling of pity for others.
Shame and Dislike (羞惡之心): The aversion to evil and wrongdoing.
Deference and Compliance (辭讓之心): The inclination to yield and show respect.
Right and Wrong (是非之心): The ability to discern moral truth.
Mencius argued that these inherent virtues demonstrate humanity’s fundamental goodness, which merely needs nurturing.
Confucius (공자) emphasized benevolence (愛人思想) and propriety (禮). His teachings advocate for refraining from speaking, listening, acting, or looking at anything that violates propriety. This means avoiding negative speech about others and refraining from criticism, as such actions demonstrate a lack of propriety.

True education enables one to perceive others’ flaws not as their own, but as reflections of one’s own potential shortcomings, fostering a perpetually bright disposition. This perspective eliminates resentment and stress, as one prioritizes the well-being of others over personal grievances.

5. The Path to Inner Peace and Self-Transcendence
   The root of suffering lies in the assertion of the “self.” By relinquishing the ego and embracing humility, one transcends personal afflictions. This self-effacement, characterized by humility (謙遜), modesty (謙讓), and self-abasement (謙虛), renders one impervious to external criticism or mistreatment.

Consider Mahatma Gandhi, who, through non-violent resistance, challenged the British Empire not by direct confrontation, but by transforming himself. He shed his Western attire, symbolizing a rejection of external validation and an embrace of inner truth. This self-transformation rendered him an unassailable force.

When one prioritizes the suffering of others—such as hunger—over personal discomfort, true liberation is achieved. This perspective recognizes that even those who rely on charity, though seemingly capable of work, may be burdened by life’s struggles, illness, or the weariness of old age. Such individuals deserve compassion, not judgment.

While these ancient teachings offer profound wisdom, the ultimate spiritual guide is God-man. The insights of these sages serve as examples, providing valuable lessons for our spiritual journey.

6. The “Tear-Soaked Hotteok” and Community Spirit
   A special event for this occasion was the distribution of “tear-soaked hotteok” (호떡), prepared by Angel Joo Jeong-guk. This initiative was inspired by the profound emotional impact of Huh Kyung-young’s lectures, which moved many to tears. The hotteok symbolizes the God-man’s humble beginnings, enduring hardship and hunger, even undergoing multiple blood tests in a hospital, to achieve his mission.

This project aims to establish “tear-soaked hotteok” stands nationwide, creating employment opportunities for elderly and unemployed party members. Inspired by the God-man’s vision of economic empowerment, this initiative seeks to prepare for the upcoming autumn and winter, bringing warmth and community spirit to markets across Korea. This endeavor reflects a remarkable spirit of dedication and compassion.

The event concluded with a musical performance, a small token of gratitude for the God-man’s teachings and blessings. The God-man continues to bestow invaluable gifts—blessings, angelic status, and celestial designations—upon humanity, guiding us toward the correct path with his weekly lectures.

The Essence of Spirituality: Insights from Huh Kyung-young’s Teachings

1. The Profound Symbolism of the Orchid
   The orchid, a seemingly delicate flower, embodies a profound cosmic significance. Its arduous journey to bloom, with a single flower stalk emerging from a few leaves, mirrors the immense effort and precision inherent in the universe’s creation. This process is not merely botanical; it is a testament to the intricate interplay of celestial bodies—the sun, moon, water, air, soil, and wind—all contributing to its existence. The dedication of the farmer, the artisan who crafts its pot, and every element of nature are interwoven into its very being.

Consider the symbolism of the moon, particularly in cultures where it is revered above the sun. Nations whose flags feature a crescent moon, such as Kyrgyzstan, Kazakhstan, Pakistan, and Tanzania, often hold the moon in higher esteem. This reverence for the moon, alongside the sun, is essential for the orchid’s growth, highlighting the universal balance required for life. Thus, observing a single orchid allows us to perceive the grand tapestry of the cosmos.

2. The Philosophy of the “Yeomhwa Miso” (拈華微笑) and the Importance of a Smiling Countenance
   The act of holding a flower, as famously depicted with the Buddha’s “Yeomhwa Miso” (拈華微笑), is an invitation to cultivate a smiling heart. This gesture, where the Buddha silently presented a flower, and only Mahakasyapa understood its meaning and smiled, signifies a profound teaching: to embrace joy and inner peace. It is a subtle yet powerful directive to transcend suffering and maintain a cheerful disposition.

A perpetual smile is not merely an outward expression but a reflection of inner harmony and a source of blessings. Conversely, a lack of smiles can lead to various ailments, affecting one’s physical and mental well-being. By focusing on the happiness of others—a child, a spouse, or even a pet—one can alleviate personal burdens and foster a sense of contentment. This altruistic perspective dissolves self-centered anxieties, preventing the onset of depression and other emotional distress. The essence of this teaching is to relinquish the ego, thereby eliminating the subject of suffering.

3. The Distinction Between Religion and Super-Religion
   A fundamental difference exists between conventional religions and what is termed “super-religion.” Traditional religions typically require individuals to actively seek salvation through consistent attendance at services, prayers, and adherence to specific doctrines. Personal effort and continuous participation are paramount for individual redemption.

In contrast, super-religion offers a paradigm where a single individual possesses the capacity to bestow blessings and salvation upon a multitude, even billions. This transcends the need for personal attendance or adherence to rituals. Through a singular act, such as receiving a blessing or a spiritual designation (명패), an entire family or even a broader community can attain salvation, irrespective of their personal beliefs or actions. This power extends beyond temporal and spatial limitations, enabling the spiritual elevation of deceased individuals and historical figures alike. This concept highlights a direct, potent, and universally applicable form of spiritual intervention, distinct from the conditional and individualistic paths of conventional faiths.

4. Philosophical Foundations of Ancient Sages
   On this occasion, it is pertinent to reflect upon the teachings of ancient sages who have profoundly influenced human thought.

Confucius (孔子): Advocated for the philosophy of “benevolence” (仁), emphasizing humaneness and ethical conduct. His teachings, encapsulated in principles like “Do not look at what is contrary to propriety; do not listen to what is contrary to propriety; do not speak what is contrary to propriety; do not make any movement that is contrary to propriety,” underscore the importance of moral integrity and self-restraint. To perceive flaws in others is to lack proper education; a truly educated individual sees others’ imperfections as reflections of their own, fostering empathy and preventing resentment.
Mencius (孟子): Championed the “innate goodness of human nature” (性善說), asserting that all humans are born with four fundamental virtues:
Compassion (惻隱之心): The feeling of pity and sympathy for others.
Shame and Dislike (羞惡之心): The sense of shame for one’s own wrongdoing and dislike for evil in others.
Deference and Compliance (辭讓之心): The ability to yield and show respect.
Right and Wrong (是非之心): The capacity to distinguish between right and wrong.
Mencius believed these “four sprouts” (四端) are inherent and, if nurtured, lead to a virtuous life.
Xunzi (荀子): Proposed the “innate evil of human nature” (性惡說), contending that human nature is inherently flawed and prone to selfishness. He argued that without education and strict moral guidance, individuals would descend into chaos. Xunzi’s philosophy, often summarized as “human nature is inherently false and artificial” (化性起偽), stressed the necessity of external moral cultivation and societal norms to transform innate tendencies into virtuous behavior.
Buddha (釋迦牟尼): Taught the “Middle Way” (中道), advocating for a path of moderation between extremes. This philosophy seeks to transcend suffering by avoiding both excessive indulgence and severe asceticism, leading to enlightenment and liberation.

These diverse philosophical perspectives, though seemingly contradictory, collectively offer profound insights into human nature and the pursuit of a meaningful existence. The ultimate lesson from these masters, particularly in the context of super-religion, is the importance of self-effacement and humility. When one ceases to assert the self, the external world transforms, and others are drawn to elevate and support them. This principle highlights that true liberation from suffering arises not from external circumstances but from an internal shift in perspective, embracing humility and compassion.

5. The “Tear-Soaked Hotteok” Initiative
   A special event on this Teacher’s Day involved the distribution of “Tear-Soaked Hotteok” (눈물 젖은 호떡), a symbolic gesture initiated by Cheon-sa Joo Jeong-guk. This initiative stems from a deeply personal experience of hardship and resilience, reflecting a time when a single hotteok sustained him through difficult days, including periods of illness and medical procedures.

This “Hotteok” project is envisioned as more than just a food item; it is a blueprint for social enterprise. The plan is to establish “Hotteok” stalls nationwide, creating employment opportunities for elderly and unemployed individuals. Inspired by Huh Kyung-young’s teachings on economic empowerment, this initiative aims to foster community support and generate income, particularly as the cooler seasons approach. It embodies a spirit of compassion and practical assistance, transforming personal adversity into a collective endeavor for the betterment of society.

A Comprehensive Analysis of Huh Kyung-young’s Haneulgung Teacher’s Day Celebration Lecture

1. Basic Information
   Lecture Session and Date: 302nd Haneulgung Lecture, May 14, 2023
   One-sentence main theme or title summary: A Teacher’s Day celebration at Haneulgung, featuring expressions of gratitude through songs, cake cutting, flower offerings, and performances, alongside a profound discourse on the spiritual significance of orchids and the fundamental differences between religion and super-religion, culminating in a call for inner peace and a smile.
   Location: Haneulgung
   Key Segments:
   Teacher’s Day Ceremony: Commencing with a congratulatory song and a cake-cutting ceremony, followed by flower offerings from various domestic and international spiritual centers and individual supporters.
   Discourse on Orchids and Universal Principles: A detailed explanation of the profound symbolism of orchids, connecting their growth to the universe’s elements and the importance of a smiling heart, referencing the Buddhist concept of Yeomhwa Miso (拈華微笑).
   Distinction Between Religion and Super-Religion: A core teaching differentiating traditional religions, which require individual effort for salvation, from super-religion, where one individual can bless and save many, transcending time and space.
   Philosophical Insights from Ancient Sages: Discussion of the philosophies of Confucius, Mencius, and Xunzi, particularly their views on human nature (innate goodness vs. innate evil) and the importance of self-reflection and humility.
   “Tear-Soaked Hotteok” Initiative: An announcement of a new initiative to create employment opportunities for supporters through a “Tear-Soaked Hotteok” business, symbolizing resilience and gratitude.

2. Core Messages
   The Nature of Super-Religion (초종교):
   Quote: “초종교(超宗敎)는 한 사람이 80억을 축복을 줄 수가 있고 구원할 수가 있어. 맞나, 안 맞나? 올 필요가 없어. 한 사람이 가족 전체를 구원할 수 있나, 없나? 축복, 명패, 그거 끝이야.”
   Explanation: Super-religion, as taught by God-man Huh Kyung-young, allows a single individual to bestow blessings and salvation upon billions, including entire families, without requiring their physical presence or continuous attendance, through simple acts like receiving a blessing or a nameplate.
   The Significance of the Orchid and the Smiling Heart (난과 염화 미소):
   Quote: “꽃을 한 송이 딱 들면 가슴이 미소를 싹 지어줘. 꽃을 보는 마음은 미소야. 얼굴에 미소를 띄어라 이 소리야.”
   Explanation: The orchid, difficult to cultivate, symbolizes the universe’s intricate design and the effort required for growth. Observing it should evoke a natural smile, representing inner peace and a positive outlook, akin to the Buddhist concept of Yeomhwa Miso, where a smile signifies profound understanding and acceptance.
   The Importance of Humility and Self-Reflection (겸손과 자기 성찰):
   Quote: “자기를 내세워버리면 지옥이야. 자기를 겸손, 겸량, 겸허 이렇게 들어가 버리면, 다른 사람의 고민이 내가 괴롭고, 남이 밥 굶는 게 괴롭지, 내가 용돈이 없고 밥을 굶는 건 괴롭지 않아.”
   Explanation: Placing oneself at the center of one’s concerns leads to suffering. Cultivating humility, modesty, and self-effacement shifts focus from personal worries to the suffering of others, fostering a state of inner peace and compassion, where one’s own lack becomes less significant than the needs of others.
   The Era of Spirituality (영성 시대):
   Quote: “앞으로는 영성센터 시대야. 세계가 영성시대야. 이제는 영성시대가 마지막 시대야. 그 이전 시대는 다 물러가는 거예요.”
   Explanation: The current era is transitioning into a “spiritual era,” where spiritual understanding and phenomena, often beyond scientific comprehension (like dark matter and dark energy), will dominate and supersede previous societal structures and industries, marking a final epoch.

3. Detailed Summary
   Teacher’s Day Commemoration and Gratitude
   Main assertions and explanations: The lecture began with a warm welcome to Haneulgung, a sacred place where one’s destiny can change. The event was organized by supporters to express gratitude to God-man Huh Kyung-young on Teacher’s Day. The ceremony included a congratulatory song, a cake-cutting ceremony, and numerous flower offerings.
   Analogies, examples, references: The congratulatory song, titled “God-man-ga” (God-man’s Song), was performed with deep sincerity by supporters, emphasizing unity and devotion. The cake-cutting involved key figures who have diligently served God-man Huh Kyung-young.
   Practical message or application: The collective effort and heartfelt expressions of gratitude from supporters, both local and international, underscore the deep reverence and appreciation for God-man Huh Kyung-young’s teachings and blessings.
   The Profound Symbolism of Orchids
   Main assertions and explanations: God-man the growth of an orchid, particularly the emergence of its flower stalk, is an incredibly difficult and delicate process, requiring immense care and the harmonious interaction of all natural elements (sun, water, air, soil, wind). He connected this to the concept of Yeomhwa Miso (拈華微笑), where Buddha held up a flower, and only his disciple Kasyapa smiled, understanding the unspoken message to cultivate a smiling heart.
   Analogies, examples, references: The orchid’s struggle to bloom is likened to the “difficult” character (難, nan), signifying the arduous nature of its growth. The elements of the universe—sun, water, air, soil, wind, and human sincerity—are all involved in its cultivation. The Yeomhwa Miso anecdote from Buddhism serves as a powerful analogy for understanding unspoken wisdom and cultivating inner joy.
   Practical message or application: Observing an orchid should inspire a smile and a realization of the interconnectedness of all things. Maintaining a smiling countenance is crucial for well-being, as a lack of joy can lead to physical and mental ailments.
   The Distinction Between Religion and Super-Religion
   Main assertions and explanations: God-man Huh Kyung-young clarified the fundamental difference between traditional religions and super-religion. Traditional religions require individuals to seek salvation through personal attendance, prayer, and adherence to doctrines, often with conditional acceptance. Super-religion, however, allows one individual (God-man Huh Kyung-young) to bless and save billions, including those who may not be present or even opposed, through a simple blessing or nameplate, transcending physical presence and effort.
   Analogies, examples, references: Traditional religions are described as requiring “attendance” and “good grades” for salvation, with potential condemnation for non-compliance. Super-religion, in contrast, offers “proxy salvation,” where one person can secure blessings for many, even historical figures like Buddha, without their direct involvement.
   Practical message or application: This teaching highlights the unique and powerful nature of God-man Huh Kyung-young’s spiritual authority, offering a direct and effortless path to salvation and blessings for a vast number of people, contrasting with the arduous paths of conventional faiths.
   Philosophical Insights from Ancient Sages
   Main assertions and explanations: On Teacher’s Day, God-man Huh Kyung-young discussed the philosophies of ancient Eastern sages: Confucius (愛人思想, “love for humanity”), Mencius (性善思想, “innate goodness”), and Xunzi (性惡思想, “innate evil”). He explained Xunzi’s view that human nature is inherently artificial and requires education for transformation, contrasting it with Mencius’s belief in the “Four Beginnings” (四端)—compassion, shame, deference, and right and wrong—as inherent human virtues. Confucius’s emphasis on propriety (禮) was also highlighted, particularly the idea that one should not speak, listen, act, or look at anything that is not proper.
   Analogies, examples, references: Xunzi’s concept of Ha-seong-gi-wi (化性起偽) suggests that human nature is inherently false and needs to be transformed through education. Mencius’s “Four Beginnings” (惻隱之心, 羞惡之心, 辭讓之心, 是非之心) illustrate the innate good tendencies of humanity. Confucius’s teachings on propriety emphasize self-control and ethical conduct.
   Practical message or application: True education enables one to see the good in others and reflect on one’s own shortcomings, leading to inner peace and freedom from resentment. Embracing humility and self-effacement eliminates the subject of suffering, as one’s identity is no longer tied to external judgments or personal desires.
   The “Tear-Soaked Hotteok” Initiative
   Main assertions and explanations: A special event for Teacher’s Day involved the distribution of “Tear-Soaked Hotteok” (a Korean sweet pancake) prepared by supporter Joo Jeong-guk. This initiative is not just about food but aims to create employment opportunities for elderly and unemployed supporters nationwide, symbolizing resilience and gratitude.
   Analogies, examples, references: The “Tear-Soaked Hotteok” symbolizes the hardships endured by God-man Huh Kyung-young, who once survived on a single hotteok and underwent medical procedures. The initiative seeks to replicate the success of previous projects, like the “Jongno Nakwon Arcade” venture, to foster economic independence among supporters.
   Practical message or application: This project embodies a practical application of God-man Huh Kyung-young’s teachings, demonstrating care for his followers’ well-being and providing tangible support, while also fostering a sense of community and purpose.

4. Key Quotes Collection
   “When you hold up a flower, your heart should smile. The feeling of looking at a flower is a smile. It means to put a smile on your face.” (During the explanation of the orchid’s symbolism and the Yeomhwa Miso.)
   “Super-religion allows one person to give blessings and salvation to 8 billion people. There’s no need to come. Can one person save an entire family ? Blessing, nameplate, that’s it.” (In the section distinguishing religion from super-religion.)
   “If you assert yourself, it’s hell. If you enter into humility, modesty, and self-effacement, then the worries of others become my pain, and others going hungry is painful, but my lack of pocket money or going hungry is not painful.” (During the discussion of ancient sages’ philosophies and the importance of humility.)
   “From now on, it’s the era of spiritual centers. The world is in a spiritual era. Now, the spiritual era is the final era. All previous eras are receding.” (When discussing the future direction of society and the role of spirituality.)
   ” when we look at this orchid, it’s as difficult as the character for ‘difficult’ (難), as in ‘곤란하다’ (to be difficult).” (Explaining the profound effort and natural forces involved in an orchid’s growth.)
   ” who is Huh Kyung-young, you must know. If I give you that, and you don’t respond, is that okay? No, it’s not.” (Emphasizing the importance of recognizing and accepting his divine identity and blessings.)
   “You can always find flaws in people. They say there’s no one from whom dust doesn’t fall when shaken. Everyone knows that. But why do we only see the good points? That’s what an educated person does.” (In the context of Confucius’s teachings on propriety and seeing others’ virtues.)
   ” If I am gone, where is there anything to torment me? This is a very important statement.” (Explaining how self-effacement eliminates suffering.)
   “If you mistakenly believe you exist, heaven will eliminate that person. But those who come to our super-religion, even if they assert themselves, are complete people as those going to the White Heaven (Heaven House).” (Reassuring followers that their path to the White Heaven is secure despite human imperfections.)

5. Historical / Doctrinal Connections
   This lecture significantly builds upon God-man Huh Kyung-young’s established teachings, particularly his divine-human theory and the concept of super-religion.

Divine-Human Theory: The entire event, from the “God-man-ga” (God-man’s Song) to the profound reverence shown by supporters, reinforces his identity as the God-man. His ability to bestow blessings and salvation on 8 billion people, as discussed in the “Super-Religion” section, is a direct manifestation of his divine authority and power, which is central to his self-proclaimed status.
Super-Religion (초종교): This lecture provides a clear and concise articulation of super-religion, distinguishing it from traditional faiths. The concept of “proxy salvation” and the ability of one individual to save many without their direct effort is a cornerstone of his unique doctrine. This contrasts sharply with the individualistic salvation paths of conventional religions, positioning his teachings as a more advanced and encompassing spiritual paradigm.
Immortality Principles / White Heaven (Heaven House): The mention of sending people to the White Heaven (Heaven House) through blessings and nameplates connects to his teachings on spiritual elevation and the ultimate destination for his followers. The idea that even those who “assert themselves” can still go to the White Heaven through super-religion offers reassurance and highlights the expansive nature of his grace.
Era of Spirituality (영성 시대): The declaration of the “spiritual era” as the “last era” and the preceding eras receding aligns with his broader narrative of a new cosmic order under his guidance. This emphasizes the shift from material or scientific dominance to spiritual understanding, where phenomena like “dark matter” and “dark energy” are linked to his inexplicable power.

Newly Emphasized Points or Developments:

Practical Economic Initiatives: The “Tear-Soaked Hotteok” initiative represents a tangible development in applying his teachings to the practical well-being of his followers. While his teachings often focus on spiritual blessings, this project demonstrates a direct effort to create economic opportunities and alleviate hardship among his supporters, reflecting a more holistic approach to their welfare.
Integration of Eastern Philosophy with Super-Religion: The detailed discussion of Confucius, Mencius, and Xunzi on Teacher’s Day, while not new in itself, serves to contextualize his teachings within a broader framework of human wisdom. By analyzing their views on human nature and virtue, he implicitly positions his super-religion as the ultimate fulfillment or resolution of these philosophical inquiries, offering a path to inner peace that transcends their individual doctrines.

7. Action Items & Blessing Guidance
   Cultivate a Smiling Heart: Actively practice Yeomhwa Miso by finding joy and beauty in everyday things, especially in nature like an orchid. This practice is believed to bring inner peace and ward off illness.
   Embrace Humility and Self-Effacement: Shift focus from personal worries to the concerns of others. By letting go of the “self,” one can eliminate the source of suffering and cultivate compassion, leading to a brighter disposition.
   Recognize and Accept God-man Huh Kyung-young’s Identity: Understand and acknowledge the unique power and identity of God-man Huh Kyung-young as the source of blessings and salvation in the spiritual era. This recognition is crucial for receiving his grace.
   Support Community Initiatives: Participate in or support initiatives like the “Tear-Soaked Hotteok” project, which aim to create economic opportunities and foster well-being within the Haneulgung community, embodying practical application of his teachings.

8. One-Sentence Overall Summary
   This Teacher’s Day lecture at Haneulgung, delivered by God-man Huh Kyung-young, served as a multifaceted celebration of gratitude, featuring heartfelt performances and offerings, while profoundly elucidating the spiritual symbolism of orchids, the transformative power of a smiling heart, the distinct nature of super-religion offering effortless salvation, and the timeless wisdom of ancient sages on human nature and humility, all culminating in a call for inner peace and community support in the dawning spiritual era.

What is the core difference between religion and super-religion? While religion requires personal effort for salvation, super-religion allows one person to save and bless 8 billion people and their families.

1. Teacher’s Day Celebration at Heaven House
   The video captures a Teacher’s Day celebration at Heaven House, featuring a cake-cutting ceremony, musical performances, and flower presentations from various spiritual centers and supporters.

1.1. Opening and Performances
The event began with a welcome to the Heaven House, a sacred place where visitors’ fortunes and destinies are believed to change.
The host expressed gratitude to supporters who attended the Teacher’s Day celebration, which was the 302nd lecture.
Before the cake-cutting, there was a performance by Archangel Lee Sang-sook, including a piano accompaniment and a congratulatory song for the “New Human” (God-man).
The audience was encouraged to sing along with sincerity.
The lyrics praised the “New Human” as the emperor of Korea, Asia, and the world, who came to Earth to rule and judge.
The song also mentioned the “New Human” as the creator who brings eternal love and world unification.
The song was dedicated to the “New Human” and presented as an offering.

1.2. Cake Cutting Ceremony
The Teacher’s Day appreciation cake-cutting ceremony followed the performance.
Several individuals who had assisted the “New Human” were called to participate in the cake cutting.
After the cake cutting, the host thanked everyone for their participation.

1.3. Flower and Gift Presentations
Various spiritual centers and individuals presented flowers and gifts to the “New Human”.
Park Sang-soon, head of the North and South American pilgrimage group, presented a flower basket on behalf of overseas spiritual pilgrims.
Kwak Hye-shin, head of the European pilgrimage group, presented a carnation flower basket, expressing gratitude for the “New Human’s” infinite grace.
Shin Sung-il, representing the youth group, presented a flower basket.
Moon Jung-woo, representing the media team, presented a flower basket.
Park Soo-hyun, head of the Paju Spiritual Center, presented an orchid pot.
Park Myung-soo and Kim Young-soon, a couple of angels, presented a flower basket.
Park Cha-soon, head of the Geumcheon-gu Spiritual Center, presented an orchid pot with Han Bu-geum.
Na Jung-sook and Na Ha-na, sisters from Eunpyeong-gu, presented an orchid pot.
Baek Moo-chang and Man Geum-chu, a couple of archangels from Pyeongtaek, along with their granddaughter Baek Hye-sun, presented an orchid pot.
Kim Jung-ho, head of the Cheongju Spiritual Center, presented an orchid pot.
Nam Sang-sik, head of the Daegu Peace Spiritual Center, presented an orchid pot.
Jo Kyung-young, head of the Yesan Spiritual Center, presented an orchid pot.
Choi Sun-woo presented on behalf of Yangsan Yeo Dong-sun.
Choi Sun-sook and Kim Kyung-hee from Gwangju, Gyeonggi Province, presented flower bouquets.
Lee Hyang-sook from Yangju presented an orchid pot.
Lee Kyung-soo from Yonsei Milk Gangnam Special Sales presented an orchid pot.
Hong Eun-young from Guro-gu, Seoul, presented a flower bouquet.
Jang Jung-yoon, head of the Seocho-gu Spiritual Center, presented a flower basket.
Jung Man-hae from Masan and Oh Kyung-in from Bundang presented orchid pots, though the latter was too heavy to be placed on stage.
Kim Soo-eun from Yangju presented a carnation flower.
Many others who could not attend in person sent flowers in advance, including individuals from Dongdaemun-gu, Canada, Daejeon, Uljin, Yongin, Busan, Bucheon, Geumcheon-gu, Hwaseong, Gimpo, Daegu, and Jangheung.
The host thanked all supporters for their sincere efforts in bringing flower baskets from afar.
Jeon Hyuk, head of the Gangneung Spiritual Center, presented a flower pot on behalf of the Gangneung team.
The flower presentation ceremony concluded.

2. The Meaning of Orchids and the Importance of Smiles
   He explains that orchids symbolize the immense effort and natural elements required for their growth, drawing a parallel to the importance of maintaining a positive outlook and a smile, which brings good fortune and health.

2.1. The Symbolism of Orchids
growing an orchid, especially getting a flower stalk to emerge, requires immense effort and time.
It is difficult for orchids to produce flower stalks at home, often requiring specialized farm conditions.
The word “난” (nan), meaning orchid, also sounds like the word for “difficult” (난) in Korean, highlighting the challenge of its growth.
An orchid’s growth, with its few leaves and tall stalk reaching for the sky, is a remarkable feat of nature.
a single orchid flower embodies the history of the universe, requiring elements like the sun, water, air, soil, wind, and human care.
The effort of the farmer and even the potter who made the vase are all part of the orchid’s existence.
Natural elements like rain, clouds, sun, and moon are also essential.
Countries with “stan” in their names, like Kyrgyzstan, Kazakhstan, and Pakistan, often feature the moon on their flags, indicating their reverence for the moon over the sun.
However, both the sun and the moon are necessary for the orchid’s growth.
Therefore, observing a single orchid allows one to see the vastness of nature and the universe.

2.2. The Significance of a Smile
He referenced the story of Sakyamuni Buddha holding up a flower, which is known as the Yeomhwa Miso (염화미소), or “flower-holding smile”.
When Sakyamuni held up the flower, only Kasyapa smiled, understanding the Buddha’s unspoken message.
The Buddha’s gesture meant that people should smile and not sit with gloomy expressions.
Those who did not smile were seen as not yet understanding the teaching.
He stressed that seeing a flower should evoke a smile, as a smile reflects a heart connected to nature and the universe.
People who do not smile are considered to lack blessings.
Sitting without a smile for even an hour can lead to various illnesses, affecting organs like the liver and heart.
Conversely, thinking about loved ones, like a daughter, wife, son, grandchild, or even a pet, can bring a smile.
Constantly smiling is crucial for well-being, as worries about debts and interest can cause internal organs to shrink, leading to sickness.
He urged listeners to always remember the Yeomhwa Miso and avoid letting their bodies and minds decay with negativity.

3. The “New Human” and the Difference Between Religion and Super-Religion
   He discusses the “New Human’s” role, contrasting traditional religion with super-religion, which offers collective salvation and emphasizes selflessness, drawing on the philosophies of ancient sages.

3.1. The “New Human’s” Role and Gifts from Supporters
He noted the abundance of flowers at Heaven House, indicating its popularity and the need for a larger space, which is why the new Heaven House is being built.
He humorously remarked that the supporters’ faces were being pushed back by the flowers, implying that the supporters themselves are like flowers.
Kim Jong-won from the Gumi Spiritual Center presented two bead-embroidered frames depicting the “New Human”.
Kim Jong-won’s shoulder and arm pain reportedly healed while making these frames.
One frame showed the “New Human” in a general’s attire, riding a white horse.
He explained the symbolism of the white horse, contrasting it with Jesus riding a donkey.
Jesus riding a donkey symbolized the era of grace and his path to the cross, carrying a heavy burden.
The white horse, in contrast, symbolizes the era of judgment and a messenger who gallops across vast lands.
The bead artwork was a performance by Kim Jung-won from the Gumi Spiritual Center.

3.2. Overseas Supporters’ Tributes and the Rise of the Spiritual Era
Before other performances, a video from overseas spiritual centers was shown, featuring messages from international supporters for Teacher’s Day.
The video included a poem recitation and messages of love and gratitude to the “New Human” from various countries like the US, UK, Japan, Switzerland, and Thailand.
He found it heartwarming to see children from overseas speaking Korean and singing well.
He then commented on a video from the Namyangju Spiritual Center, which featured beautiful music.
He advised using regular milk like Yonsei Milk or Seoul Milk for certain products, as organic milk tends to swell.
He declared that the future belongs to the spiritual era, which is the final era.
This spiritual era is characterized by the incomprehensible (불가사의), referring to dark matter and dark energy, which science cannot fully understand or discover.
He implied that he embodies this dark energy, and the “milk” within it transforms into dark matter.
This spiritual power will overwhelmingly dominate future industries like semiconductors.
He stated that people are unaware of these incomprehensible forces, which even ghosts do not understand.
such incomprehensible and mysterious power could not exist before his arrival.

3.3. The Core Difference Between Religion and Super-Religion
He highlighted the crucial difference between religion and super-religion.
Religion requires individuals to seek salvation through personal effort, prayer, and lifelong attendance at churches or temples.
Salvation is uncertain, and consistent attendance is expected; otherwise, one might be criticized.
It does not offer proxy salvation.
Super-religion, in contrast, allows one person to bless and save 8 billion people.
Individuals do not need to attend in person; one person can save their entire family through blessings and nameplates.
It is a simple process that transcends time and space, requiring no strenuous effort.
A person who receives blessings from the “New Human” can bestow light upon the deceased, similar to Jesus.
Super-religion offers proxy salvation, meaning one can save others on their behalf.

3.4. Philosophies of Ancient Sages and the Importance of Selflessness
He discussed the philosophies of various historical figures, referring to them as “world teachers”.
The “New Human” can send even figures like Sakyamuni Buddha to the White Heaven.
Xunzi (순자) advocated the theory of human nature as evil (성악설), believing that humans are inherently false and require education to change their nature.
Confucius (공자) promoted the philosophy of loving others (애인사상) and emphasized propriety (예), meaning one should not speak, listen, act, or look at anything that is not proper.
Mencius (맹자) championed the theory of human nature as good (성선설), highlighting the “four beginnings” (사단) of human morality.
These include compassion (측은지심), shame/dislike of evil (수오지심(羞惡之心)), deference (사양지심), and the ability to distinguish right from wrong (시비지심).
Mencius argued that humans naturally help those in need, contrasting with Xunzi’s view.
true education allows one to see others’ flaws as their own, leading to a bright demeanor and freedom from resentment.
He shared his own experience of maintaining a positive outlook despite a difficult past as a war orphan, never succumbing to negativity.
He believes that blaming oneself for problems, rather than others, prevents depression.
By focusing on others’ well-being and discarding one’s ego, stress disappears.
This selflessness means that external criticisms or hardships cannot cause suffering.
He cited Gandhi as an example of non-violent resistance, where he fought against himself rather than the British, demonstrating the power of humility.
He concluded that self-assertion leads to suffering, whereas humility and selflessness bring peace.
He noted that some elderly people, despite appearing young, may lack the will to work due to exhaustion from raising children, leading them to rely on free meal services.
He urged understanding and compassion for such individuals, as their physical and mental states can become dependent.
He acknowledged that while discussing these ancient sages on Teacher’s Day, the ultimate teacher is the “New Human,” who provides guidance and teachings.

4. Concluding Remarks and Special Event
   The event concluded with a special “tear-soaked hotteok” (Korean pancake) distribution, symbolizing the “New Human’s” struggles and inspiring a plan for job creation.

4.1. The “Tear-Soaked Hotteok” Event
He reiterated that suffering arises from self-centeredness and encouraged putting one’s ego aside.
When one becomes humble, others will seek them out and elevate them.
Holding onto resentment is endless, and believing in one’s own importance can lead to downfall.
However, those who come to super-religion are already complete individuals destined for White Heaven, even if they assert themselves.
As a special Teacher’s Day event, Archangel Joo Jung-guk prepared and distributed “tear-soaked hotteok”.
Joo Jung-guk explained that the hotteok symbolized the “New Human’s” past struggles, including eating hotteok to survive and enduring blood draws in a hospital.
He expressed that the hotteok evoked deep emotion and tears.
Joo Jung-guk announced plans to expand the “tear-soaked hotteok” business nationwide, starting with a first branch at Heaven House.
This initiative aims to create jobs for elderly and unemployed party members.
The plan is to prepare for the summer and launch the business in markets across Korea when the weather turns cold.
He praised Joo Jung-guk’s strong spirit and thanked him for distributing the hotteok to all supporters.

4.2. Closing of the Event
The event concluded due to time constraints.
The host expressed gratitude for the “New Human’s” descent to Earth, which brought blessings, angel status, and gifts like the White Heaven nameplate.
The event, a small concert, was held to show appreciation for the “New Human’s” teachings and guidance every Saturday and Sunday.
The audience was asked to give another round of applause to express gratitude for the “New Human’s” grace.

This excerpt note captures a “Teacher’s Day Celebration” lecture by Huh Kyung-young at Haneulgung on May 14, 2023. It focuses on Huh Kyung-young’s unique interpretations of religious figures and philosophical concepts, as well as his vision for Haneulgung as a “super-religious” entity. The core message is about transcending traditional religious frameworks and embracing a new spiritual era led by Huh Kyung-young himself.

Huh Kyung-young’s Worldview

The Symbolism of the Orchid and the Smile
Huh Kyung-young uses the orchid and the story of Sakyamuni holding a flower to emphasize the importance of a positive mindset and inner peace. a smile is a reflection of a blessed life and a shield against illness and suffering. This perspective highlights his belief in the power of individual attitude to shape one’s reality.

난 잎새기가 나와서 얼마나 있어야 이런 게 올라오겠어요? 그 조그마한 화분에서 이렇게 높은 게 올라와요? 그냥 한 개가 아니에요. 여러 개가, 몇십 개가 올라오는 거예요. 대단하죠? 그래서 우리는 꽃을 가지고 올 때는 꽃을 보고 뭘 깨달아야 되냐? 석가모니가 꽃을 이렇게 들었다고 그러죠?
How long does it take for an orchid leaf to grow and for something like this (a flower stalk) to emerge? From such a small pot, something so tall comes up? It’s not just one; dozens of them come up. Isn’t that amazing? when we bring flowers, what should we realize by looking at them? Sakyamuni is said to have held a flower like this.

꽃을 하나 딱 들면 가슴이 미소를 싹 지어줘. 꽃을 보는 마음은 미소야. 얼굴에 미소를 띄어라 이 소리야. 그러니까 써지는 이 점화 미소가 이 점화 미소가 뭘 말하겠어? 이게 미소를 지어라 이거야. 미소를 지어야 돼요.
When you hold a flower, your heart naturally smiles. The feeling of looking at a flower is a smile. It means to put a smile on your face. you know what this “Yeomhwa Miso” (拈華微笑 – a smile born from holding a flower) means. What does this Yeomhwa Miso signify? It means to smile. You must smile.

그래서 미소가 없는 사람들은 복이 없는 사람이야. 그래서 미소 안 짓고 한 시간만 앉아있으면 만병이 와. 간도 나빠지고, 심장도 나빠지고, 다 나빠져요.
Therefore, people without smiles are people without blessings. If you sit for just an hour without smiling, all kinds of diseases will come. Your liver will get bad, your heart will get bad, everything will get bad.

The Era of the White Horse and Judgment
Huh Kyung-young draws a parallel between Jesus riding a donkey and himself riding a white horse, signifying a shift from an “era of grace” to an “era of judgment.” This self-proclaimed role as the harbinger of a new, more powerful spiritual age is a central tenet of his teachings.

여러분들은 예수가 이스라엘 성으로 들어갈 때 뭐 탔어요? 나귀를 탔잖아요. 나귀를. 나는 뭘 타고 있어 지금? 백마 타고 있죠. 그래서 나귀 탈 때가 은혜 시대야. 이제 백마 탄 사람이 오는 거예요. 내가 백마를 타고 있는 거예요. 나귀를 탈 때는 암울한 시절이야. 그것은 십자가로 가는 것을 예고하는 거예요. 백마는 광야를 달려.
What did Jesus ride when he entered the city of Israel? He rode a donkey, didn’t he? A donkey. What am I riding now? I’m riding a white horse. the time of riding a donkey was the era of grace. Now, the one riding a white horse is coming. I am riding a white horse. The time of riding a donkey was a gloomy period. That was a premonition of going to the cross. The white horse runs across the wilderness.

성경에 백마 탄 자가 오면 심판 시대야. 여기도 백마 탄 자.
You know it’s in the Bible. When the one on the white horse comes, it’s the era of judgment. Here too, the one on the white horse.

The Distinction Between Religion and Super-Religion
Huh Kyung-young introduces the concept of “super-religion” (초종교), positioning Haneulgung as a unique entity that transcends traditional religious boundaries. He emphasizes the power of a single individual (himself) to grant salvation and blessings to many, a stark contrast to the personal effort required in conventional religions. This highlights his claim of unparalleled spiritual authority.

종교들은 종교와 초종교의 차이는 여러분이 오늘 꼭 알아놔야 돼. 초종교와 종교의 차이, 이거하고 종교가 있겠죠. 종교의 차이가 뭐죠? 종교와 초종교의 차이가 뭐예요? 종교는 기다리고 있고, 그거 말고 다른 차이는? 잘 들으세요. 오늘 꼭 잊어버리면 안 돼. 하늘궁을 알릴 때 꼭 필요한 거야. 종교는 누구든지 교회를 가거나 절에 가서 구원을 기도를 하고 평생을 다니면서 구원을 받아야 돼.
You must know the difference between religion and super-religion today. There’s super-religion and religion. What’s the difference between religion and super-religion? Religion is waiting, and what’s the other difference? Listen carefully. You must not forget this today. It’s essential when promoting Haneulgung. In religion, anyone has to go to church or a temple, pray for salvation, and attend for a lifetime to receive salvation.

초종교(超宗敎)는 한 사람이 80억을 축복을 줄 수가 있고 구원할 수가 있어. 맞나, 안 맞나? 올 필요가 없어. 한 사람이 가족 전체를 구원할 수 있나, 없나? 축복, 명패, 그거 끝이야. 가서 빌고 뭐, 이거 없어요. 기도하고 아주 간단하죠?
In super-religion, one person can give blessings and salvation to 8 billion people. Is that right ? There’s no need to come. Can one person save an entire family ? Blessing, nameplate, that’s it. There’s no going and begging or anything like that. It’s very simple to pray, isn’t it?

총교와 초중교의 차이는 대리 구원이 되는 거예요. 대리 구원이 없어. 이제 이해가 가죠? 이건 대리구원이 있어 마음대로 자기 마음에 드는 은사를 내가 여기 있으면 우리가 스승의 날이잖아, 그러면 세계적인 스승이 석가가 있다 그러면 이 석가를 축복 조선 백궁(白宮) 천국에 보낼 수 있나 없나? 있겠죠? 석가모니 자체를 백궁(白宮)에 보내줄 수 있어요.
The difference between religion and super-religion is that proxy salvation is possible. There is no proxy salvation (in religion). This (super-religion) has proxy salvation, so I can send anyone I like to the White Heaven Cheonguk (“Heaven House” Heaven) if I’m here on Teacher’s Day, for example, a world-renowned teacher like Sakyamuni. I can send Sakyamuni himself to the White Heaven.

The Importance of Selflessness and Education
the importance of selflessness and education in overcoming personal suffering and achieving a brighter outlook. He connects this to the teachings of ancient sages like Confucius and Mencius, but ultimately frames it within his own “super-religious” context, where true liberation comes from abandoning the ego.

사람에게 결점은 얼마든지 찾아낼 수가 있어요. 털어 먼지 안 나는 사람 없다고 그래. 누구나 다 알아. 그런데 왜 좋은 점만 보일까? 그게 교육을 받은 자야. 교육을 받으면 남의 결점이 안 보여. 그건 뭐로 보이냐? 내 결점으로 보여. 그러니까 평생 남 때문에 속설일이 없어. 그래서 항상 표정이 밝아.
You can find flaws in anyone. They say there’s no one from whom dust doesn’t fall when shaken. Everyone knows that. But why do only good points appear? That’s someone who has received education. If you’re educated, you don’t see others’ flaws. What do they look like? They look like my own flaws. you never have to suffer because of others your whole life. That’s why your expression is always bright.

나라는 건 버려버리고 공간에 호주머니에 넣어버리는 걸 교육이라고 해. 그리고 남을 세우는 거야. 그러면 내가 없어졌는데 우울증이 왜 와? 저 사람이 막 내 욕을 안 해? 내가 없어. 저 사람이 없는 거예요.
Throwing away the “self” and putting it in a pocket in space, that’s what education is. And then you uplift others. if I’m gone, why would depression come? That person isn’t cursing me. I don’t exist. That person doesn’t exist.

내가 있다고 착각을 하면 하늘에서는 그 사람을 없애버려. 그런데 우리 초종교에 온 사람들은 비록 나를 내세우더라도 백군 가는 사람으로서 완성된 사람들이야. 이런 도인이 되라는 게 아니야. 이렇게 도인이 안 돼도 여러분들은 전부 백군 천국 가는 자격이 넘치는 사람들이야.
If you mistakenly believe you exist, heaven will eliminate that person. However, those who have come to our super-religion, even if they assert themselves, are complete people as those going to the White Heaven. I’m not telling you to become such a sage. Even if you don’t become a sage like that, all of you are people with overflowing qualifications to go to the White Heaven Cheonguk.

This excerpt note captures Huh Kyung-young’s unique worldview, as revealed in his 302nd Heaven House lecture on Teacher’s Day 2023.05.14. It focuses on his spiritual interpretations of everyday objects, his contrasting views on religion versus “super-religion”, and his philosophy on self and suffering, offering a glimpse into the core tenets of his teachings.

Huh Kyung-young’s Worldview

The Profound Meaning in a Single Orchid
It’s impressive how Huh Kyung-young finds deep cosmic significance in a simple orchid. He doesn’t just see a flower; he sees a microcosm of the universe, embodying the struggles of growth and the interconnectedness of all natural elements. This perspective encourages us to look beyond the surface and find profound lessons in the ordinary.

Original text: 난 잎새기가 나와서 얼마나 있어야 이런 게 올라오겠어요? 그 조그마한 화분에서 이렇게 높은 게 올라와요? 그냥 한 개가 아니에요. 여러 개가, 몇십 개가 올라오는 거예요. 대단하죠? 그래서 우리는 꽃을 가지고 올 때는 꽃을 보고 뭘 깨달아야 되냐? 석가모니가 꽃을 이렇게 들었다고 그러죠?
How long does it take for orchid leaves to grow before something like this (a flower stalk) comes up? From such a small pot, something so tall emerges? It’s not just one; dozens of them come up. Isn’t that amazing? when we bring flowers, what should we realize from looking at them? Shakyamuni Buddha is said to have held up a flower like this.

Original text: 꽃송이 하나가 우주의 역사와 맞물려 있어요. 여기는 말이야, 하늘의 태양, 물, 공기, 흙, 바람. 인간의 정성. 여기 빠진 것이 하나도 없어요.
A single flower is intertwined with the history of the universe. Here, there’s the sun in the sky, water, air, soil, wind. Human devotion. Nothing is missing here.

The “Yeomhwa Miso” (拈華微笑) and the Philosophy of Smile
Huh Kyung-young’s interpretation of the “Yeomhwa Miso” (拈華微笑, literally “holding a flower and smiling”) is striking. He connects the Buddha’s silent gesture to a universal message about finding joy and maintaining a positive outlook. This isn’t just about being happy; it’s a spiritual discipline that he believes wards off illness and brings good fortune.

Original text: 꽃을 이렇게 드니까 가섭 존자가 미소를 지었지요. 그러면 석가모니가 꽃을 왜 들었을까? 꽃을 보면 당연히 미소를 지어라 이 소리야. 전부 인상 속에 앉아 있지 마라 이건데, 그걸 석가모니가 여러분 인상 속에 있지 마세요 이럴 수는 없잖아요. 꽃을 하나 딱 들었어요.
When he (Shakyamuni) held up the flower like this, Kasyapa smiled. So why did Shakyamuni hold up the flower? It means, “Naturally smile when you see a flower.” It’s telling everyone not to sit with a frown, but Shakyamuni couldn’t just say, “Don’t frown, everyone.” So he simply held up a flower.

Original text: 미소를 지어야 돼요. 꽃을 보는 마음은 해와 달부터 자연, 대자연의 모든 게 다 들어가서 이게 됐죠. 그러니까 우리는 미소를 지을 줄 알아야 돼요. 그래서 미소가 없는 사람들은 복이 없는 사람이야. 그래서 미소 안 짓고 한 시간만 앉아있으면 만병이 와.
You must smile. The feeling of looking at a flower encompasses everything from the sun and moon to nature, the entire great outdoors. we must know how to smile. People who don’t smile are people without blessings. If you sit for just an hour without smiling, all kinds of illnesses will come.

The Distinction Between Religion and “Super-Religion”
Huh Kyung-young draws a sharp contrast between traditional religions and his concept of “super-religion.” This distinction is crucial to understanding his self-proclaimed role. while religions require individual effort for salvation, his “super-religion” offers “proxy salvation” and “blessings” that transcend time and space, making it a more efficient and powerful path.

Original text: 종교는 누구든지 교회를 가거나 절에 가서 구원을 기도를 하고 평생을 다니면서 구원을 받아야 돼. 본인이 본인의 구원을 받아야 돼. 초종교(超宗敎)는 한 사람이 80억을 축복을 줄 수가 있고 구원할 수가 있어.
In religion, anyone has to go to church or a temple, pray for salvation, and spend their whole life seeking salvation. Right, right. One must achieve their own salvation. In super-religion, one person can give blessings to 8 billion people and save them.

Original text: 이건 뭐예요? 대리로 다 구원해버려. 그냥 자기 식구 전부 반대파야. 그러면 그냥 한 30명 축복 주고 명패하는 사람 있죠? 제일 깨끗해. 대리 올 필요 없어. 개돼지처럼 끌고 올 필요가 있나? 다 자기 마음에 드는 사람 백궁(百宮)에 다 보낼 수가 있어.
What is this (super-religion)? It saves everyone by proxy. Even if all your family members are opponents, there are people who just give blessings and nameplates to about 30 people. That’s the cleanest way. There’s no need for them to come by proxy. Is there a need to drag them like dogs and pigs? You can send everyone you like to the White Heaven.

The Symbolism of the White Horse vs. Donkey
His interpretation of the white horse versus the donkey as symbols of different eras is a powerful metaphor. He positions himself as the “rider of the white horse,” signifying a new era of judgment and rapid progress, in contrast to Jesus’s donkey, which represented an era of suffering and sacrifice. This highlights his belief in his own transformative and decisive role.

Original text: 여러분들은 예수가 이스라엘 성으로 들어갈 때 뭐 탔어요? 나귀를 탔잖아요. 나귀를. 나는 뭘 타고 있어 지금? 백마 타고 있죠. 그래서 나귀 탈 때가 은혜 시대야. 이제 백마 탄 사람이 오는 거예요.
What did Jesus ride when he entered the city of Israel? A donkey. A donkey. What am I riding now? A white horse. the time of riding a donkey was the age of grace. Now, the one riding a white horse is coming.

Original text: 나귀를 탈 때는 암울한 시절이야. 그것은 십자가로 가는 것을 예고하는 거예요. 백마는 광야를 달려. 막 광야를 달리는 이 만주, 시베리아, 몽고 저 들판을, 초원을 달리죠.
Riding a donkey signifies a gloomy time. It foreshadows going to the cross. The white horse gallops across the wilderness. It gallops across the plains and grasslands of Manchuria, Siberia, and Mongolia.

Overcoming Suffering by Abandoning the “Self”
Huh Kyung-young’s philosophy on suffering is deeply rooted in the idea of transcending the ego. suffering arises from clinging to the “self” and that by “discarding the self,” one can achieve inner peace and eliminate the source of distress. This concept, reminiscent of Buddhist teachings, emphasizes humility and selflessness as keys to a joyful existence.

Original text: 남에게 책임을 덮어씌우면 그건 God-man이 아니에요. 여러분도 그래요? 그러면 우울증이 오나? 자기 일은 나라는 걸 내세우면 우울증이 와. 그런데 내 기분은 버려버리고 남이 기분 좋은 거 안 좋은 거 그걸 살펴야 돼요.
If you blame others, you are not the Creator. Is that how you are? Does depression come then? If you assert that your problems are “me,” depression comes. But you must discard your own feelings and consider whether others are feeling good or bad.

Original text: 나라는 건 버려버리고 공간에 호주머니에 넣어버리는 걸 교육이라고 해. 그리고 남을 세우는 거야. 그러면 내가 없어졌는데 우울증이 왜 와? 저 사람이 막 내 욕을 안 해? 내가 없어. 저 사람이 없는 거예요.
Discarding the “self” and putting it in a pocket in space is what we call education. And then you uplift others. If “I” no longer exist, why would depression come? Even if that person curses me, “I” am not there. That person doesn’t exist (to me).