2022.11.27 278 Current social issues (labor-management conflict, confirmation bias, etc.) and the currents of Eastern philosophy (Confucianism, Buddhism) and Western philosophy (Christianity)

2022.11.27 278 The Wisdom of Huh Kyung-young: Beyond Vertical and Horizontal Thinking

The Divine Perspective on Human Suffering, Societal Harmony, and the Path to True Enlightenment

What is the core message of this lecture? No matter how wise one is, they cannot overcome a person with great fortune, especially when that person is the source of all blessings.

1. His Difficult Childhood and Its Impact
   He recounts his challenging childhood, including physically demanding labor and the absence of strong male figures, which instilled in him great endurance and empathy for others’ suffering.

1.1. Early Hardship and Physical Labor

1. He describes his childhood experience of operating a foot-powered mill (디딜방아), which was a physically demanding task.
2. He had to carry heavy stones in a frame on his back to add enough weight to operate the mill, causing immense shoulder pain.
3. The repeated pounding motion of the mill caused his spine to shake, leading to back problems from a young age.
4. A strong young man from the village once helped him, easily operating the mill with one foot, which made Mr. Huh realize the difference in strength and the hardship he endured as a child.
5. This experience highlighted the physical toll of his labor, as he suffered from constant aches and pains.
6. He also recalls carrying heavy loads of cabbage (배추) during kimchi season, often over long distances without a place to rest.
7. The loads were so heavy that once he sat down, he couldn’t get up without help from two other people.
8. This experience further demonstrated the extreme physical demands he faced as a child.

1.2. Empathy for Laborers and the Need for Negotiation

1. He’s difficult childhood experiences gave him a deep understanding of the suffering of laborers (노동자).

2. He acknowledges that those who haven’t experienced such hardship may not fully grasp the pain of low wages and difficult working conditions.

3. He emphasizes the importance of negotiation and compromise between laborers and employers to resolve conflicts.

4. Unconditional struggle or strikes can harm the country by halting industries like construction and manufacturing, affecting families and the national economy.

5. He believes that both sides, including union members with families and employers who may be facing financial difficulties, should make concessions.

6. Political Philosophy: Rule by Law vs. Rule by Virtue and Etiquette
   He discusses different political philosophies, contrasting rule by law (형치) with rule by virtue (덕치) and etiquette (예치), and highlights the limitations of each in achieving a harmonious society.

2.1. Limitations of Rule by Law (형치)

1. He explains that rule by law (형치) involves governing through punishment and penalties.
2. He cites recent legal changes that allow for “order to commence work” (업무 개시 명령) during strikes, which can lead to mass dismissals and criminal charges for workers who refuse.
3. Such harsh measures can result in thousands of “criminals” and destabilize the country, causing financial hardship for families.
4. A major problem with rule by law is that people who are punished often feel wronged (억울하다) rather than ashamed.
5. They don’t acknowledge their wrongdoing, which means the law fails to instill a sense of shame or moral responsibility.

2.2. Rule by Etiquette (예치) and Its Hierarchical Nature

1. Confucius (공자) advocated for rule by etiquette (예치) as an alternative to rule by law, aiming to instill a sense of shame and proper conduct in people.

2. Etiquette, in this context, refers to a vertical, hierarchical relationship (수직 관계) where everyone has a defined place and respects those above them.

3. Examples include a young master being addressed respectfully by an elderly servant, or strict military hierarchies.

4. This system of etiquette creates social order and binds people together, preventing dissent.

5. However, it is an absolute system that does not allow for equality or horizontal relationships.

6. He suggests that if such a system were perfectly maintained, there might be no need for labor unions, as workers would simply accept the terms set by their superiors.

7. Evolution of Philosophical Thought: Vertical vs. Horizontal Relationships
   He traces the historical development of philosophical thought in China and Korea, highlighting the shift from Confucius’s vertical hierarchy to Buddhist and Christian ideas of equality, and how these different systems have shaped society.

3.1. From Confucian Hierarchy to Buddhist Equality

1. Before Bodhidharma (달마대사) introduced Buddhism to China, Confucius (공자) governed society through etiquette (예), establishing a strict vertical hierarchy.
2. This system ensured that everyone had a defined rank, from family members to rulers, and maintained social order.
3. Bodhidharma, however, challenged this system by introducing the concept of equality (평등 사상).
4. Buddhism teaches that all beings, including humans and animals, possess Buddha-nature (불성), making everyone equal.
5. This philosophy emphasizes horizontal relationships and good connections among all people, directly opposing Confucius’s vertical structure.

3.2. Korean Philosophical Landscape: Juche, Neo-Confucianism, and Christianity

1. The Juche (주자학) philosophy, a form of Neo-Confucianism based on Confucius’s ideas, was introduced to Korea and dominated for 500 years, suppressing Buddhism.
2. This philosophy reinforced vertical relationships, leading to gender discrimination (남녀 차별), such as women being excluded from ancestral rites and confined to the kitchen.
3. Prominent figures like Yi Hwang (퇴계 이황) championed this vertical ideology.
4. In contrast, Yi I (율곡 이이) held a more horizontal philosophy (수평 사상) despite being a Confucian scholar.
5. He advocated for the “two-principle theory” (이기 이원설), suggesting that all things have two fundamental principles, which contrasts with the idea of a single origin.
6. Christianity later arrived in Korea, bringing a unique blend of both vertical and horizontal concepts.
7. It maintains a vertical relationship between God and humans but promotes equality between men and women.
8. This combination made Christianity a powerful force, spreading widely across the nation.

3.3. The Arrival of the “Divine Being” (God-man) to End Philosophical Conflicts

1. the constant struggle between these vertical and horizontal philosophies must end before the “Divine Being” (God-man) can arrive.

2. He believes that all these existing philosophies and religions have their own problems and limitations.

3. The arrival of the Divine Being signifies a new era beyond these dualistic conflicts, referred to as “Mu-geuk” (무극), meaning “ultimate nothingness” or “infinity.”

4. He aims to simplify these complex philosophical concepts for his audience, making history and the flow of philosophy understandable.

5. The Power of the “Divine Being” and the Danger of Opposition
   no human wisdom can overcome a person with great fortune, especially when that person is the source of all blessings, warning against opposing the “Divine Being.”

4.1. The Inadequacy of Existing Systems and the Need for the Divine Being

1. neither rule by etiquette nor rule by law is sufficient to create a perfect society.
2. Rule by etiquette, while instilling shame, lacks gender equality, as seen in traditional practices where women were excluded from important family rituals.
3. Therefore, the “Divine Being” (God-man) is necessary to resolve these fundamental issues and bring about a complete solution.
4. He urges for negotiation and compromise in societal conflicts to maintain national health and prevent economic collapse, highlighting the high suicide rates in Korea as a sign of societal distress.
5. He criticizes the current reliance on law (법) to govern, which he believes has led to a loss of purpose among young people, who are turning to speculative ventures like cryptocurrency.
6. He presents himself as a compassionate leader who will create a society free from such worries.

4.2. Fortune (복) Over Wisdom (지혜) and the Story of Cao Cao and Zhang Fei

1. wisdom (지혜) cannot overcome fortune (복).
2. He explains that even the most brilliant political philosophies or spiritual teachings are ultimately inferior to the power of accumulated good fortune.
3. He illustrates this point with the story of Cao Cao (조조) and Zhang Fei (장비) from the Three Kingdoms period.
4. Cao Cao, known for his strategic brilliance, attempted to defeat Zhang Fei by setting fire to the forest where Zhang Fei’s troops were hiding.
5. However, a sudden thunderstorm extinguished the fire, saving Zhang Fei’s army, demonstrating that Zhang Fei’s good fortune (복) trumped Cao Cao’s wisdom (지혜).

4.3. Warning Against Opposing the “Divine Being”

1. He warns against challenging someone with great fortune (복 있는 자), especially if that person is the source of all blessings.

2. his own life of hardship and suffering has accumulated immense fortune.

3. He identifies himself as the giver of blessings (복 주는 자) and the source of all fortune (만복의 근원).

4. He recounts a story of a monk who, after years of study, was advised by his master not to challenge those with fortune, but to hide his knowledge and be cautious.

5. This advice highlights that even learned individuals can suffer defeat if they confront someone blessed by heaven.

6. He explicitly warns his audience not to challenge him with their own wisdom or engage in “anti” (안티) behavior.

7. opposing him will not only lead to defeat but also bring shame.

8. Addressing “Confirmation Bias” (확증 편향) and the Nature of the Divine Being
   He defines “confirmation bias” as a “calculation error” stemming from self-centered thinking and explains that the “Divine Being” cannot be understood through conventional human perspectives or religious frameworks.

5.1. Understanding and Overcoming Confirmation Bias

1. He redefines “confirmation bias” (확증 편향) as a “calculation error” (계산 착각) or “self-centered distortion” (자기 중심적 왜곡).
2. This bias causes individuals to selectively accept information that supports their existing beliefs while ignoring contradictory evidence.
3. Examples include political extremism (left vs. right) and religious exclusivity, where people believe only their own doctrines are correct.
4. He explains that this “calculation error” leads to conflicts, such as those between labor unions and employers, where each side believes their own calculations of profit and loss are correct.
5. These conflicts destabilize society, hinder exports, and ultimately harm the nation’s future.
6. To overcome confirmation bias, people must make “correct calculations” (올바른 계산) rather than being blinded by self-interest.

5.2. The Unique Nature of the Divine Being and the Limitations of Human Perception

1. He distinguishes himself from traditional religious figures and philosophical concepts like Brahman-Atman unity (범아일여), which suggests that the individual self (Atman) is one with the divine (Brahman).

2. while ordinary people can achieve unity with figures like Buddha or Confucius, he is not “one” with humans.

3. his relationship with humans is vertical (수직 관계), not horizontal, due to his unique abilities.

4. He can instantly grant blessings and influence events globally, unlike humans who must travel or exert effort.

5. Therefore, viewing him through the lens of Christianity, Buddhism, or Brahman-Atman unity is incorrect.

6. He suggests that people’s perception of him might be distorted by “optical illusions” (착시) or “astigmatism” (난시), preventing them from seeing him clearly.

7. He encourages people to question how a human could possess such extraordinary abilities, like controlling the sun or influencing objects, as a way to begin understanding his true nature.

8. Manifestations of the Divine Being’s Power and Warnings Against Opposition
   He provides anecdotal evidence of his power, including changing grave sites and healing illnesses, and reiterates strong warnings against opposing him, emphasizing the severe consequences of incurring his “karma” (척).

6.1. Miraculous Changes to Grave Sites and Healing Testimonies

1. He presents evidence of his power to transform grave sites (묘자리).
2. He shows images and recounts testimonies of people whose family graves, after receiving his blessing, became vibrant and green, even when surrounding areas were dry or burned.
3. These changes are attributed to his “blessing” (축복), which turns the graves into “auspicious sites” (명당자리).
4. he can change grave sites anywhere in the world with just a word.
5. He also shares testimonies of healing and positive life changes.
6. One person found a good job within two months of receiving his blessing after years of unemployment.
7. Another person, who previously suffered from digestive issues with various foods, was able to eat them without problems after wearing underwear with His picture and name.
8. This same person’s mother was instantly cured of severe rib pain after wearing a T-shirt with His picture.
9. Another individual experienced a quick recovery from a severe cold and sore throat after applying His sticker and consuming Not Old Milk, a special milk.
10. A person facing a 2 million won phone bill received 6.5 million won from acquaintances after praying at the White Heaven Wish Stone (백궁 소원석).

6.2. Severe Consequences of Opposing the Divine Being

1. He warns against challenging or criticizing him, especially since he is the giver of blessings.

2. those who do so will see their families and descendants suffer.

3. He explains the concept of “karma“ (척), which accumulates when one harms others.

4. This karma inevitably brings negative consequences, even if unintended.

5. Opposing the “Divine Being” (God-man) incurs an even more powerful and dangerous form of karma, referred to as “death karma” (척살).

6. He implies that those who mistakenly believe he is fake and oppose him will face severe repercussions if he is indeed the true Divine Being.

7. The Three Purposes of Human Life and His Unique Path
   He outlines the three fundamental purposes of human existence: serving the nation, maintaining one’s body, and pursuing spiritual growth, contrasting this with common human “calculation errors” and highlighting his own ascetic and unique life path.

7.1. The Three Core Purposes of Human Life

1. He identifies three main purposes for human life:
2. Serving the nation (국가를 위하는 것): This involves fulfilling one’s civic duties, such as paying taxes and protecting the environment.
3. Maintaining one’s body (몸을 위하는 것): This refers to the pursuit of longevity (장생) and physical well-being.
4. Pursuing spiritual growth (교학을 위하는 것): The ultimate goal of education and learning is to become a “saint” (성인).
5. humans often deviate from these purposes due to “calculation errors” (계산 착각) or “judgment errors” (판단 착각).

7.2. His Ascetic Life and Divine Nature

1. He describes his own life as one of extreme hardship and self-discipline, having studied diligently despite poverty and lacking basic comforts.

2. He never consumed alcohol, coffee, soda, or cigarettes, and rarely ate, yet he maintains his health, which he attributes to being the “Divine Being” (God-man).

3. He claims he doesn’t need medical treatment, unlike ordinary people.

4. His Inclusive Philosophy and the Concept of “Angels”
   He explains his inclusive approach to all religions and his unique role as a “Divine Being” who transcends traditional religious boundaries, introducing the concept of “angels” and “archangels” as his followers.

8.1. Transcending Religious Boundaries and Embracing All

1. He emphasizes his inclusive philosophy, stating that he embraces all religions and does not discriminate.
2. He provides free meals to everyone, regardless of their religious background.
3. He also supports religious leaders, such as pastors and monks, recognizing their past dedication to spiritual truth.
4. He describes himself as “pure” (순수) and “innocent” (순진), unaffected by negative influences or criticisms.
5. despite societal pressures to indulge in vices, he abstains from them, demonstrating his unique nature as the “Divine Being” (God-man).

8.2. The “Wedding Feast of the Lamb” and the Role of “Angels”

1. He refers to the biblical concept of the “Wedding Feast of the Lamb” (어린 양의 혼인 잔치), where his followers are seen as pure brides.

2. He claims to have a 100% compatibility (궁합이 100점) with all 8 billion people in the world, a unique trait that proves his divine status.

3. He notes that his followers span all age groups, from elementary school students to adults, indicating a broad and enduring appeal.

4. His followers are now referred to as “angels” (천사) and “archangels” (대천사).

5. Archangels are those who have made 100 contributions to the construction fund for Haneulgung (하늘궁), his spiritual center.

6. Archangels receive special benefits, such as their names being inscribed in the first floor of the Bonggwan (봉관), a memorial hall, and the ability to send up to 8,000 family members to White Heaven (백궁), his Heaven realm.

7. Unlike ordinary angels, archangels are immune to negative influences and remain steadfast in their faith.

8. He describes the architectural plans for Haneulgung, including statues and images of his mother, the “Woman Who Embraced the Stars” (별을 품은 여인), symbolizing a divine lineage.

9. He expresses frustration that “anti” individuals are delaying the construction of Haneulgung.

10. He warns that those who oppose him, the “source of all blessings“ (만복의 근원), will face consequences.

11. Overcoming Arrogance and the Power of His Stickers
    He addresses the challenge of overcoming arrogance, linking it to human free will and ignorance, and explains the pervasive positive effects of his stickers and name on various objects and even waste.

9.1. The Nature of Arrogance (교만) and Its Connection to Free Will

1. He defines “arrogance” (교만) as a “habit” (훈습) or “tendency” (습성) to pull others down or indulge in animalistic desires, stemming from past karma.
2. He explains that this habit is difficult to overcome because it is linked to human free will (자유의지).
3. freedom (자유) often leads to arrogance (교만) when people are ignorant.
4. He uses the analogy of facial features, where the nose (representing verticality) suppresses the mouth (representing horizontal desires), to illustrate the constant struggle against arrogance.
5. He also uses the example of choosing a red strawberry over a white one, even if the white one is sweeter, because the visual perception (eye) influences the choice over taste (mouth), indicating how superficial judgments can lead to arrogance.

9.2. The Omnipresent Power of His Name and Stickers

1. , unlike traditional religious figures, he is not offended if his image or name is placed on everyday items, even underwear.
2. his stickers (스티커) and name (이름) will eventually be found on countless objects worldwide, including food, refrigerators, and even cars.
3. his stickers have the power to improve the performance of mechanical and electronic products.
4. For example, a car with his sticker will have a smoother engine sound, making a small car feel like a luxury vehicle.
5. He assures his followers that even if his image on an item becomes worn or discarded, it still carries positive energy.
6. Discarded items with his image will improve the environment, such as reducing odors in landfills.
7. Therefore, people should not feel burdened or disrespectful when using or disposing of items with his image.

The Interplay of Wisdom, Fortune, and Divine Intervention in Human Affairs

1. Basic Information

• Lecture Session and Date: 278th Huh Kyung-young Haneulgung Lecture, 2022.11.27
• One-sentence main theme or title summary: This lecture explores the limitations of human wisdom and legal systems in resolving societal conflicts, advocating for a deeper understanding of fortune and the unique role of God-man in guiding humanity towards a harmonious future beyond conventional philosophical and religious frameworks.
• Location: Haneulgung Lecture Hall
• Key Segments:
  • Childhood Hardships and Laborers’ Plight: Huh Kyung-young recounts his arduous childhood experiences, such as pounding rice with a foot-powered mill and carrying heavy loads of kimchi cabbage, to illustrate the profound suffering of laborers and the importance of empathy in resolving industrial disputes.
  • Critique of Governance by Law (刑) vs. Propriety (禮): He analyzes the philosophical approaches of governance, contrasting rule by law (刑), which may lead to resentment and lack of shame, with rule by propriety (禮), which establishes vertical order but lacks equality.
  • Evolution of Philosophical Thought: Vertical vs. Horizontal: The lecture traces the historical development of societal structures from Confucius’s vertical “propriety” (禮) to Bodhidharma’s horizontal “equality” (平等思想) in Buddhism, and later Christianity’s blend of vertical (God-human) and horizontal (human-human) relationships, positioning God-man as the ultimate resolution to these competing ideologies.
  • The Superiority of Fortune over Wisdom: Huh Kyung-young presents the concept that “the wise cannot overcome the fortunate,” using historical anecdotes to illustrate that divine fortune (福) ultimately transcends human wisdom (智慧) and strategic planning.
  • Addressing Confirmation Bias (確證偏向) and the God-man’s Role: He redefines confirmation bias as “calculation error” (計算錯覺) and “perceptual illusion” (錯視), explaining that human limitations prevent accurate perception of God-man’s true nature and power, which can manifest in tangible blessings and miraculous events.

2. Core Messages

3. Empathy and Negotiation are Paramount in Societal Conflicts: “We must avoid extreme confrontation. We must negotiate diligently, making concessions to maintain the nation’s health, continue exports, and keep factories running.” This highlights the necessity of understanding the suffering of all parties, especially laborers, and seeking compromise rather than rigid adherence to legal or ideological positions.

4. The Limitations of Governance by Law (刑) and Propriety (禮): “Governing by law (刑) makes people feel wronged even after punishment, without shame. Governing by propriety (禮) creates a strict vertical order, but it lacks equality.” This explains that neither strict legal enforcement nor rigid social hierarchy can fully resolve human issues, as both have inherent flaws that lead to dissatisfaction or inequality.

5. Fortune (福) Trumps Wisdom (智慧): “No matter how wise one is, one cannot contend with a fortunate person.” This conveys the idea that accumulated good deeds and divine blessings (fortune) ultimately hold more power and influence over outcomes than intellectual prowess or strategic planning.

6. Confirmation Bias as “Calculation Error” and “Perceptual Illusion”: “Confirmation bias is a calculation error. It is a perceptual illusion.” This redefines a common cognitive bias, suggesting that people’s inability to see truth stems from fundamental errors in their understanding and perception, preventing them from recognizing God-man’s true nature.

7. God-man Transcends All Existing Ideologies and Systems: “Neither Christian nor Buddhist nor Confucian ideologies can fully encompass me. God-man is not one with humans; it is a vertical relationship.” This asserts that God-man operates on a higher plane, integrating and transcending the limitations of all previous philosophical and religious systems, offering a complete solution that none alone could provide.

8. Detailed Summary

• Topic: The Hardships of Childhood and the Plight of Laborers

  • Main Assertions and Explanations: Huh Kyung-young describes his childhood, where he had to perform strenuous labor like pounding rice with a foot-powered mill and carrying heavy loads of kimchi cabbage. He recounts how these experiences caused him physical pain and suffering, particularly to his shoulders and spine. He connects these personal experiences to the struggles of modern laborers, stating that those who haven’t experienced such pain cannot truly understand their suffering. He advocates for negotiation and compromise in labor disputes, considering the well-being of families and the nation’s economy.
  • Analogies, Examples, Biblical/Scientific/Historical References: He uses the analogy of a young boy struggling with a heavy foot-powered mill and a strong young man effortlessly operating it to illustrate the disparity in strength and the burden of labor. He also mentions the physical toll of carrying heavy kimchi cabbage over long distances without rest.
  • Practical Message or Application: The audience is urged to empathize with laborers and to seek peaceful resolutions through negotiation, rather than resorting to conflict that harms the national economy and families.

• Topic: Governance by Law (刑) vs. Propriety (禮) and the Emergence of Equality

  • Main Assertions and Explanations: Huh Kyung-young discusses two historical approaches to governance: rule by law (刑) and rule by propriety (禮). He explains that rule by law, while enforcing order, often leaves people feeling wronged and without shame for their actions. Rule by propriety, as advocated by Confucius, establishes a strict vertical hierarchy (e.g., parent-child, elder-junior, master-servant), which binds society through absolute obedience and prevents dissent. However, this system inherently lacks equality. He then introduces Bodhidharma’s arrival in China, which brought the concept of equality (平等思想) through Buddhism, challenging the Confucian vertical structure by asserting that all beings possess Buddha-nature. Christianity further complicated this by introducing a vertical relationship with God but a horizontal one among humans. He concludes that all these systems have inherent flaws, and a new paradigm is needed.
  • Analogies, Examples, Biblical/Scientific/Historical References:
  • Propriety (禮): Illustrated by the strict hierarchical relationships in traditional Korean and Chinese society, where even a five-year-old grandson of a noble would be addressed with utmost respect by a 70-year-old servant. He also uses the military hierarchy as an example of strict vertical order.
  • Equality (平等思想): Attributed to Bodhidharma and Buddhism, where all beings, from kings to dogs, possess Buddha-nature, implying inherent equality.
  • Korean Philosophical History: He connects these ideas to Korean history, mentioning how Neo-Confucianism (주자학), a vertical ideology, suppressed Buddhism during the Joseon Dynasty, and how figures like Yi Hwang (vertical) and Yi I (horizontal) represented these opposing views.
  • Christianity: Presented as a blend of vertical (God-human) and horizontal (human-human) relationships.
  • Practical Message or Application: The audience is encouraged to understand the historical evolution and limitations of various governance and social philosophies, recognizing that none have provided a perfect solution, thus paving the way for God-man’s arrival.

• Topic: The Superiority of Fortune (福) over Wisdom (智慧) and the Danger of Opposing God-man

  • Main Assertions and Explanations: “the wise cannot overcome the fortunate” (智者莫及福者), meaning that no amount of human wisdom or strategy can defeat someone blessed with great fortune. He warns against challenging or criticizing God-man, who is the source of all blessings, as doing so will lead to misfortune and the accumulation of “karma” (척).
  • Analogies, Examples, Biblical/Scientific/Historical References:
  • Zhuge Liang and Zhang Fei: He recounts a story where Cao Cao (조조), known for his wisdom, tried to defeat Zhang Fei (장비) with a fire attack, but unexpected rain extinguished the fire, saving Zhang Fei due to his “fortune.”
  • Monk’s Advice: A master monk advises his departing disciple not to challenge “the fortunate” with his acquired knowledge, warning that it will lead to disgrace.
  • Karma (척): He explains that harming others or opposing God-man accumulates “karma” (척), which inevitably brings misfortune and curses upon one’s family.
  • Practical Message or Application: The audience is advised not to challenge God-man with their limited human wisdom or to engage in “anti” behavior, as this will only bring negative consequences. Instead, they should trust and follow God-man to receive blessings.

• Topic: Confirmation Bias (確證偏向) as “Calculation Error” and “Perceptual Illusion”

  • Main Assertions and Explanations: Huh Kyung-young redefines confirmation bias as “calculation error” (計算錯覺) and “perceptual illusion” (錯視). He explains that people cling to their own mistaken calculations and perceptions, making it impossible for them to accept alternative truths or recognize God-man’s true nature. human eyes are prone to “perceptual illusion” (착시) and “astigmatism” (난시), preventing them from seeing God-man clearly.
  • Analogies, Examples, Biblical/Scientific/Historical References:
  • Labor-Management Disputes: He uses the example of labor-management disputes, where both sides make “calculation errors” about profits and losses, leading to conflict that harms the nation.
  • White vs. Red Strawberries: He illustrates “perceptual illusion” with the example of choosing a red strawberry over a white one, even if the white one is sweeter, because the visual perception of red is more appealing.
  • Practical Message or Application: The audience is urged to overcome their “calculation errors” and “perceptual illusions” to truly recognize God-man’s power and avoid becoming “anti” individuals. They should question their assumptions and be open to phenomena that defy conventional human understanding.

• Topic: Tangible Manifestations of God-man’s Blessings

  • Main Assertions and Explanations: Huh Kyung-young presents various testimonies and examples of how his blessings (축복) manifest in the physical world, particularly concerning ancestral gravesites (묘자리). graves blessed by him become “auspicious sites” (명당), where grass remains green even in winter or after fires, defying natural phenomena. God-man can change gravesites anywhere in the world with a single word.
  • Analogies, Examples, Biblical/Scientific/Historical References:
  • Green Gravesites: He shows images and recounts stories of people visiting their ancestral graves after receiving his blessing, finding the grass unusually green and vibrant, even when surrounding areas are withered or burned.
  • Job Success: A testimony of someone who received a blessing and secured a good job within two months after repeated failures in interviews.
  • Practical Message or Application: These examples serve as tangible proof of God-man’s divine power, encouraging the audience to believe in the efficacy of his blessings and to seek them for their own well-being and that of their ancestors.

• Topic: The Three Great Purposes of Human Existence and the Nature of God-man

  • Main Assertions and Explanations: Huh Kyung-young outlines the three fundamental purposes of human life: humans often deviate from these purposes due to “calculation errors” and “judgment errors.” He contrasts himself with ordinary humans, highlighting his ascetic lifestyle (no alcohol, tobacco, coffee, or soda) and his ability to remain healthy without medical intervention, attributing this to his God-man nature. He also emphasizes his universal compatibility, having no enemies and being an “benefactor” (은인) to all.

• Analogies, Examples, Biblical/Scientific/Historical References: He refers to his own life as an example of living according to these principles, enduring extreme poverty and hardship while pursuing knowledge. He also mentions his ability to remain healthy without doctors, contrasting it with the general human reliance on medical care.

• Practical Message or Application: The audience is encouraged to align their lives with these three purposes, overcome their “calculation errors,” and recognize God-man’s unique, all-encompassing nature that transcends all existing religious and philosophical boundaries.

• Topic: Dietary Advice and the Future of Food Production

  • Main Assertions and Explanations: Huh Kyung-young provides dietary advice, explaining that while the large intestine dislikes meat, the stomach and small intestine benefit from it. He relates the number of canine teeth (송곳니) to the appropriate proportion of meat consumption (around 10-15%). He explains that stomach acid needs meat to be absorbed, preventing damage to the stomach lining. However, excessive meat consumption burdens the small and large intestines, leading to putrefaction in the large intestine. He also advocates for consuming roughage for large intestine health. Looking to the future, he predicts that meat will be produced through cell culture in factories, eliminating the need to raise and slaughter animals, thus solving food shortages.
  • Analogies, Examples, Biblical/Scientific/Historical References: He uses the analogy of animal teeth (e.g., tiger’s canines, shark’s teeth) to explain the human dental structure and its implications for diet. He describes the digestive process, explaining how stomach acid, meat, and roughage interact with different organs.
  • Practical Message or Application: The audience receives practical advice on balanced eating, emphasizing moderation in meat consumption and the importance of roughage for digestive health. He also offers a glimpse into a future where food production is revolutionized by technology.

• Topic: Haneulgung Titles and the Power of God-man’s Blessings

  • Main Assertions and Explanations: Huh Kyung-young introduces the new titles for his supporters: “Archangel” (대천사) for spiritual center leaders and those who have made significant contributions (e.g., 100 construction fund donations), and “Angel” (천사) for others. He explains that Archangels receive special privileges, such as ensuring 8,000 family members go to the White Heaven (백궁). He also discusses the ongoing construction of Haneulgung and the opposition faced from “anti” individuals, which causes delays. challenging God-man is futile and harmful. He also explains that his image and name, even on everyday items like underwear or car stickers, carry his energy and bring blessings, improving the quality of objects and even reducing landfill odors.
  • Analogies, Examples, Biblical/Scientific/Historical References: He compares the Archangel title to “elders” (장로) in churches. He mentions the design of the Haneulgung main building, including statues and images of “the woman who embraced the stars” (별을 품은 여인), representing his mother. He cites testimonies of a house selling quickly after his blessing , digestive issues being resolved by wearing his blessed underwear , and a mother’s severe pain being cured by wearing his blessed T-shirt. He also mentions a large phone bill being paid off through unexpected help after praying to the White Heaven Wish Stone.
  • Practical Message or Application: The audience is encouraged to embrace their new titles, contribute to Haneulgung, and utilize God-man’s blessed items for personal and familial well-being. They are warned against opposing God-man and assured that his power extends to all aspects of life, bringing tangible benefits.

• Topic: Overcoming Arrogance (驕慢) and the Importance of Purity (純眞)

  • Main Assertions and Explanations: Huh Kyung-young addresses the challenge of overcoming arrogance (驕慢), which he links to “freedom” (자유) and “ignorance” (무지). He explains that “arrogance” (驕慢) is a “conditioned habit” (훈습) or “innate tendency” (업장) that leads people to criticize others and seek out negative aspects, like watching violent sports. this arises from misinterpreting freedom as license, leading to self-importance. He uses the analogy of facial features, where the nose (vertical) suppresses the mouth (horizontal), to symbolize the control needed over arrogance.
  • Analogies, Examples, Biblical/Scientific/Historical References: He uses the concept of “conditioned habit” (훈습) to describe the ingrained human tendency towards negativity. He uses the facial structure (nose above mouth) as a symbolic representation of how arrogance needs to be controlled.
  • Practical Message or Application: The audience is urged to recognize and overcome their inherent arrogance and negative tendencies, understanding that true freedom comes with responsibility and humility, not self-indulgence or criticism. They should strive for purity and innocence, like a child.

• Topic: The Nature of Fortune (福) and the Role of Good Deeds

  • Main Assertions and Explanations: receiving blessings and going to the White Heaven is a result of accumulating great fortune (福) over countless past lives. This fortune is built not necessarily through formal religious practices or adherence to specific doctrines, but through simple, selfless acts of kindness and compassion, often performed without conscious thought of “good” or “evil.”
  • Analogies, Examples, Biblical/Scientific/Historical References:
  • Mother’s Kindness: He describes mothers who offer water to strangers without considering “good” or “evil,” simply out of kindness.
  • Shin Saimdang and Yulgok Yi I: He recounts the story of Shin Saimdang, a Confucian woman, secretly giving rice to a Buddhist monk against her mother-in-law’s wishes. This act of kindness led to the monk blessing her son, Yulgok Yi I, extending his life and making him a great figure who foresaw the Imjin War.
  • Practical Message or Application: The audience is encouraged to perform good deeds and acts of kindness in their daily lives, understanding that these actions accumulate fortune (福) that transcends religious boundaries and brings blessings to themselves and their descendants.

4. Key Quotes Collection

5. “Still, for one or two hours, I pounded rice. Can I get down? If I put down the heavy thing, how would it be? The foot-powered mill wouldn’t go up.” (Describing childhood labor and perseverance)

6. ” governing by propriety (禮) means ruling with punishment (刑).” (Explaining the coercive nature of Confucian propriety)

7. ” this vertical relationship, this vertical relationship, this is what Neo-Confucianism (주자학) is.” (Connecting Neo-Confucianism to vertical hierarchy)

8. “All people are equal. All are Buddhas.” (Summarizing Bodhidharma’s philosophy of equality)

9. “This fight between vertical and horizontal must end for God-man to arrive.” (Positioning God-man as the resolution to historical philosophical conflicts)

10. “No matter how wise one is, one cannot overcome a fortunate person.” (Stating the ultimate superiority of fortune over wisdom)

11. “Confirmation bias is a calculation error.” (Redefining confirmation bias as a fundamental cognitive flaw)

12. “Huh Kyung-young and humans are not one. It is a vertical relationship.” (Clarifying the distinct, hierarchical relationship between God-man and humanity)

13. “My blessings make your ancestral gravesites auspicious sites (명당).” (Asserting the tangible, miraculous effects of God-man’s blessings on physical locations)

14. “The three great purposes of human existence are: for the nation (爲國) to fulfill Heaven’s mandate (天命), for the body (養形) to pursue longevity (長生), and for learning (敎學) to become a Saint (聖人).” (Outlining the fundamental goals of human life)

15. “My name and sticker will be on countless places: food, milk, refrigerators, and even modern cars.” (Predicting the widespread application and power of God-man’s blessings)

16. “Even if you put it on a Tico car, it feels like a Grandeur. If you put it on a Grandeur, it feels like a Rolls-Royce.” (Illustrating the transformative power of God-man’s stickers on objects)

17. Historical / Doctrinal Connections
    This lecture builds upon Huh Kyung-young’s established teachings by integrating them into a broader historical and philosophical narrative.

• Divine-Human Theory and God-man’s Uniqueness: The lecture reinforces the core concept of God-man as a unique entity that transcends all existing religious and philosophical frameworks. By analyzing Confucianism (禮), Buddhism (平等思想), and Christianity, Huh Kyung-young positions God-man as the ultimate solution to the inherent flaws and conflicts within these systems. This aligns with his divine-human theory, where God-man is not merely a wise leader but the Creator with unparalleled power and understanding.

• Blessing Principles and Tangible Manifestations: The numerous testimonies regarding blessed gravesites, health improvements, and financial aid directly connect to his teachings on the power of blessings (축복) and spiritual energy. This demonstrates the practical application of his spiritual principles in daily life, moving beyond abstract concepts to concrete, verifiable outcomes. The idea that his name and image carry energy, even on mundane objects, is a consistent theme in his teachings about the pervasive nature of his divine power.

• Critique of Human Systems: His critique of governance by law (刑) and propriety (禮) echoes his broader skepticism towards human-made political and social systems, which he often portrays as inherently flawed and incapable of achieving true harmony or justice. This underpins his call for a “divine governance” (신정정치) led by God-man.

• Emphasis on Fortune (福) over Wisdom (智慧): The concept that “the wise cannot overcome the fortunate” is a significant doctrinal connection, highlighting the spiritual dimension of success and well-being over purely intellectual or material pursuits. This aligns with his teachings that true prosperity comes from divine blessings and accumulated good karma, rather than mere human effort or intelligence.

• Redefinition of Cognitive Biases: His reinterpretation of confirmation bias as “calculation error” and “perceptual illusion” offers a unique psychological lens through which to understand human resistance to God-man’s message. This connects to his broader teaching that human perception is inherently limited and often distorted, requiring divine intervention for true clarity.
  Newly Emphasized Points or Developments:

• Explicit Link between Historical Philosophies and God-man’s Arrival: The lecture provides a more structured historical progression of philosophical thought (Confucianism -> Buddhism -> Christianity) and explicitly states that the conflicts and limitations of these systems necessitate God-man’s arrival as the ultimate resolution. This offers a clearer historical and philosophical justification for his role.

• Detailed Explanation of “Calculation Error” and “Perceptual Illusion”: While the concept of human error is not new, the specific redefinition of confirmation bias with these terms and the use of vivid analogies (e.g., white vs. red strawberries) provide a more accessible and in-depth explanation of cognitive limitations.

• Future of Food Production: The discussion on cultured meat and the end of traditional animal farming is a new, forward-looking element, showcasing God-man’s vision for a technologically advanced and sustainable future.

• Specific Haneulgung Titles and Benefits: The formal introduction of “Archangel” and “Angel” titles with specific benefits (e.g., 8,000 family members to the White Heaven for Archangels) provides concrete incentives and a clearer hierarchical structure for his followers within Haneulgung.

7. Action Items & Blessing Guidance

8. Practice Empathy and Seek Negotiation: In any conflict, especially labor disputes, strive for understanding and compromise rather than confrontation, considering the broader impact on families and the nation.

9. Avoid Challenging God-man and “Anti” Behavior: Refrain from criticizing or opposing God-man with human wisdom, as this will only lead to misfortune and the accumulation of negative karma. Instead, trust and follow God-man’s guidance.

10. Correct “Calculation Errors” and “Perceptual Illusions”: Actively question your own assumptions and biases, striving for an open mind to accurately perceive truth and God-man’s power, rather than clinging to mistaken beliefs.

11. Embrace Purity and Innocence: Strive to be “pure and innocent like a child,” overcoming arrogance and negative “conditioned habits” (훈습) that lead to criticism and self-importance.

12. Utilize God-man’s Blessed Items and Titles: Actively use items blessed by God-man (e.g., stickers, clothing) for personal well-being and to experience tangible benefits. Consider contributing to Haneulgung to receive titles like “Angel” or “Archangel” for spiritual advancement and familial blessings.

13. One-Sentence Overall Summary
    Huh Kyung-young’s lecture systematically deconstructs the historical limitations of governance by law and propriety, the inherent flaws of human wisdom, and the pervasive nature of cognitive biases, ultimately asserting that only God-man, as the source of all fortune and the transcender of all ideologies, can guide humanity towards true harmony and provide tangible blessings that defy conventional understanding.

Meeting Minutes: Huh Kyung-young’s Haneulgung Lecture (2022.11.27)

Ⅰ. Meeting Overview

Category	Details
Date	November 27, 2022
Location	Haneulgung
Speaker	Huh Kyung-young
Topic	Life experiences, social issues, philosophical concepts, and spiritual guidance
Source	YouTube Video: “278회 허경영 하늘궁 강연 (2022.11.27)”

Ⅱ. Meeting Discussion

• Huh Kyung-young’s Childhood and Labor Experiences

  • Huh Kyung-young recounted his childhood experiences of arduous labor, such as operating a foot-powered mill and carrying heavy loads of kimchi cabbage.
  • He emphasized the physical pain and endurance required during these tasks, highlighting the impact on his spine and shoulders.
  • He shared an anecdote about a young man who effortlessly operated the mill with one foot, contrasting it with his own struggles as a child.
  • These experiences instilled in him a deep understanding of the suffering of laborers.

• Social Issues and the Role of Negotiation

  • Huh Kyung-young discussed the ongoing struggles of laborers, including low wages and protests.
  • He stressed the importance of negotiation and compromise between labor and management to ensure the country’s economic stability.
  • He criticized the government’s potential use of “work commencement orders” as a punitive measure, arguing that it could lead to widespread unemployment and social chaos.
  • He advocated for a balanced approach that considers the hardships faced by both workers and businesses.

• Philosophical Concepts: Rule by Law vs. Rule by Virtue/Etiquette

  • Huh Kyung-young introduced the Confucian concept of “rule by virtue” (덕치) and “rule by etiquette” (예치) as an alternative to “rule by law” (형치).
  • rule by law, while seemingly just, can lead to a lack of shame or remorse among the populace, as they may feel unjustly punished.
  • Rule by etiquette, on the other hand, establishes a vertical social order based on respect and hierarchy, which can maintain social stability without resorting to legal penalties.
  • He used the example of traditional Korean society where strict etiquette governed interactions, even between different age groups and social classes.

• Evolution of Philosophical Thought in Korea

  • Huh Kyung-young traced the historical development of philosophical thought in Korea, from the vertical social order of Confucianism (represented by scholars like Toegye Yi Hwang) to the egalitarian ideas of Buddhism (introduced by Bodhidharma) and later Christianity.
  • Buddhism introduced the concept of equality, where all beings possess Buddha-nature, challenging the rigid hierarchies of Confucianism.
  • Christianity, he noted, brought a unique blend of verticality (heaven and humanity) and horizontality (equality between men and women), which further influenced Korean society.
  • He asserted that the “divine being” (God-man) arrives after the resolution of these historical conflicts between vertical and horizontal ideologies.

• Critique of “Confirmation Bias” (확증 편향)

  • Huh Kyung-young defined confirmation bias as “calculation error” (계산 착각), where individuals selectively interpret information to support their existing beliefs.
  • He applied this concept to the labor-management disputes, where both sides make “calculation errors” in assessing their own and the other party’s financial situations.
  • such biases lead to societal instability and hinder progress.

• The Concept of “Divine Being” (God-man) and “Blessing” (복)

  • Huh Kyung-young asserted that he is the “divine being” who bestows blessings upon people.
  • He used the analogy of Cao Cao and Zhang Fei from the Three Kingdoms period to illustrate that wisdom cannot overcome the power of blessings.
  • He warned against challenging or criticizing the “divine being,” as it can lead to misfortune and the accumulation of “karma” (척).
  • He highlighted that his blessings can even affect physical objects and ancestral graves, turning them into auspicious places.

• Humanity’s Three Major Goals

  • Huh Kyung-young outlined three fundamental purposes of human existence:
  • He lamented that “calculation errors” and biases often distort these noble goals.

• Personal Habits and Lifestyle

  • Huh Kyung-young shared his strict personal habits, including abstaining from coffee, alcohol, soda, and cigarettes throughout his life.
  • He attributed his sustained health and vitality to these practices and his “divine” nature.

• Dietary Advice

  • Huh Kyung-young provided dietary recommendations, suggesting that meat consumption should be limited to 10-15% of the diet, aligning with the number of canine teeth in humans.
  • while the stomach and small intestine benefit from meat, excessive consumption can harm the large intestine.
  • He also predicted a future where meat is produced through cell culture in factories, eliminating the need for animal farming.
  • He advised consuming roughage to promote large intestine health.

• Haneulgung Community and Ho칭 (Titles)

  • Huh Kyung-young announced new titles for his supporters: “Archangel” (대천사) for spiritual center leaders and “Angel” (천사) for general members.
  • Archangels, who have contributed significantly to Haneulgung, receive special benefits, including the ability to send up to 8,000 family members to the White Heaven (heaven).
  • He also mentioned plans for a grand “Bonggwan” (봉관) building with statues and artwork, including a “woman embracing stars” motif representing his mother.

• Overcoming Arrogance (교만)

  • Huh Kyung-young addressed the issue of arrogance, describing it as a “conditioned habit” (훈습) that leads to negative tendencies.
  • He linked arrogance to “free will” (자유의지), suggesting that unchecked freedom can lead to pride and self-importance.
  • He used the analogy of facial features, where the nose (representing verticality) suppresses the mouth (representing horizontal desires), to illustrate the need for humility.

• Testimonials and Miraculous Experiences

  • Several attendees shared personal testimonies of miraculous events attributed to Huh Kyung-young’s blessings.
  • These included:
  • A house selling quickly after years on the market
  • Relief from digestive issues after wearing “energy panties” with Huh Kyung-young’s image
  • Healing of a mother’s rib pain after wearing an “energy T-shirt”
  • Recovery from a cold and sore throat after consuming aged “Not old Milk” (immortal milk)
  • Receiving financial assistance to pay a large phone bill after praying at the White Heaven Wish Stone
  • his blessings are not limited by conventional religious norms and can be applied to everyday objects, even car engines, to improve their performance.

Ⅲ. Action Items

• Haneulgung Event Participation: Attendees are encouraged to participate in the upcoming “Divine Being’s Descent” (신인 강탄일) event on December 4th.
• Lecture Schedule Adherence: All attendees and staff are reminded to strictly adhere to the lecture start time of 4:00 PM on Saturdays and Sundays.
• Consultation Schedule: Consultations begin at 12:00 PM, with registration closing at 2:00 PM.
• Community Titles: Supporters are encouraged to use the new titles of “Archangel” and “Angel” within the Haneulgung community.
• Financial Contributions: Contributions towards Haneulgung’s construction are encouraged, as they can lead to receiving the “Archangel” title and its associated benefits.
• Utilize Blessed Items: Members are encouraged to use items with Huh Kyung-young’s image or name, such as “energy panties” and “energy T-shirts,” for personal well-being and to experience his blessings.
• Promote Haneulgung: Supporters are encouraged to share their positive experiences and promote Huh Kyung-young’s teachings to others.

1. Early Life Hardships and the Weight of Responsibility

When I was a child, I often operated a foot-powered mill, a task that involved considerable effort. This mill was typically located in the kitchen, near where animal feed was prepared. The wooden lever of the mill was quite large, requiring significant force to lift. I was too light to operate it effectively on my own, so I would fill a traditional Korean A-frame carrier, called a “jige,” with heavy stones and wear it while pressing the mill. This added weight made the task possible, but it was incredibly strenuous, causing immense pain in my shoulders. I would often spend one or two hours at a time operating the mill, unable to rest because removing the heavy jige would prevent the mill from functioning. Each forceful descent of the mill, hitting the ground without a cushion, sent a jarring shock through my spine. This constant impact, repeated for hours, was detrimental to my back, even as a young elementary school student.

One day, a young man from the village, recently returned from military service, visited our home. Seeing me struggle with the mill, he took the jige from me and began operating it himself, effortlessly pressing the lever with one foot. To my young eyes, his strength was astonishing. He wore military boots and, out of pity for my struggle, took over the task for an hour. Witnessing his ease, I realized how much easier the work was for someone with such physical strength. I, on the other hand, suffered greatly with each session, enduring chronic pain. Our household, like many others in the village, lacked strong adult men; only the elderly and the infirm remained, making it difficult for them to perform such demanding labor. I often had to take on adult responsibilities, enduring considerable hardship.

During kimchi-making season, I would carry heavy loads of cabbage from the riverside, where the soil was ideal for growing vegetables. I would pile as many cabbages as possible onto my jige. The journey back to our village, about ten “li” (approximately 4 kilometers), was arduous. My ankles would ache, and I desperately needed to rest, but there were no suitable places to sit along the sandy riverbanks or open fields. Once I sat down, I couldn’t get back up without the help of two other people. If I were alone, I would be stranded, exposed to the cold winds of kimchi season, potentially overnight, until someone came to help. The weight of the cabbages, which seemed light individually, became immense when carried on the jige. I carried such heavy loads even as an elementary school student, which fostered incredible endurance.

2. The Plight of Laborers and the Imperative of Negotiation
   The suffering I experienced as a child, enduring such demanding labor, helps me understand the struggles of today’s laborers. Many workers, toiling for meager wages, resort to protests and resistance. Those who have not experienced such hardship often fail to grasp the depth of their pain. While their suffering is real, it is crucial to resolve disputes through negotiation. We must consider the well-being of our elders and ensure the nation’s continued functioning. Unconditional struggle is not the answer. Union members, especially those supporting elderly parents, must prioritize their families and engage in negotiations, making mutual concessions.

The flow of goods must continue, and construction sites and factories cannot afford to halt operations. Such disruptions are detrimental to the nation. While laborers understand their suffering, employers, often educated in offices, may not fully comprehend the workers’ plight. It is essential for employers to understand the hardships faced by laborers. For instance, a truck driver delivering goods to Busan and returning to Seoul with an empty vehicle experiences significant hardship. We must not solely focus on punishing workers but instead engage in fair negotiations. The government’s recent legal amendments, allowing for “work commencement orders” during strikes, carry severe penalties, including dismissal and imprisonment, for non-compliance. While this power exists, its indiscriminate use could criminalize tens of thousands of workers, leading to widespread chaos, financial ruin for families, and an inability to pay tuition fees.

The government cannot arbitrarily wield such power, as it would only foster resentment among the populace. Those who are punished would feel unjustly treated, rather than acknowledging any wrongdoing. Confucius, observing such conflicts, advocated for governance through “ritual propriety” (禮, ye), rather than “punishment” (刑, hyeong). He believed that governing through ritual propriety would instill a sense of shame and moral conduct, whereas punishment alone would only lead to a lack of remorse.

3. The Concepts of Verticality and Horizontality in Governance
   The concept of “ritual propriety” (禮, ye) can be understood mathematically as a vertical relationship, descending from top to bottom. It dictates a strict hierarchy. For example, even a 70-year-old person would use honorifics when addressing a five-year-old child who is the grandson of a noble family, demonstrating a 90-degree bow. This illustrates the vertical nature of ritual propriety; there is no horizontality. Even among siblings, there is a clear distinction between older and younger. Before the arrival of Bodhidharma and Buddhism in China, Confucius governed the entire populace through this system of ritual propriety, establishing a rigid vertical structure. This system bound everyone within a hierarchy of uncles, fathers, nephews, kings, and emperors, preventing dissent.

This hierarchical order, enforced by ritual propriety, was akin to a form of punishment. Deviating from this established order was considered a transgression. While law governs through explicit rules, ritual propriety maintains order through an unspoken system of deference and obedience. For instance, a 70-year-old servant would address a five-year-old master with utmost respect. A society governed by ritual propriety, like one governed by absolute law, is not ideal. While ritual propriety might prevent labor disputes by enforcing obedience to authority, it also stifles individual agency.

During the time of Confucius, China was governed by this system of ritual propriety. However, with the arrival of Bodhidharma, a new philosophy emerged, challenging the existing order. Bodhidharma asserted that the concept of “ritual propriety” was insufficient. He questioned the distinction between nobles and commoners, advocating for a horizontal relationship based on equality. This was the essence of Buddhist egalitarianism, which posited that all beings possess Buddha-nature, making everyone equal. This philosophy directly contradicted Confucius’s vertical system, introducing the concept of horizontality and equality.

This vertical philosophy, known as Neo-Confucianism (朱子學, Jujahak), later entered Korea during the Joseon Dynasty, suppressing Buddhism for 500 years. Scholars like Yi Hwang (퇴계 이황) championed this vertical ideology, establishing academies like Dosan Seowon to teach its principles, emphasizing ritual propriety. In contrast, Yi I (율곡 이이), though a Confucian scholar, embraced a more horizontal philosophy. Yi Hwang’s Neo-Confucianism advocated for a dualistic view of principle and material force (理氣二元論, igi-iwonseol), while Yi I proposed a monistic view.

Throughout Korean history, these vertical and horizontal philosophies have alternated in dominance. The Silla Dynasty, for example, had elements of horizontal thought, emphasizing equality. However, the introduction of Neo-Confucianism, a descendant of Confucius’s teachings, solidified a vertical social structure, leading to discrimination, particularly against women. Women were excluded from ancestral rites and confined to the kitchen, unable to enter the main room on ancestral memorial days. This vertical ideology, which lasted for 500 years, only began to wane about a century ago.

The horizontal philosophy, which had been suppressed, began to re-emerge but was soon challenged by the arrival of Christianity. Christianity presented a unique blend of both vertical and horizontal elements. It maintained a vertical relationship between heaven and humanity while asserting equality between men and women. This combination proved formidable, leading to the widespread adoption of Christianity in Korea.

The ongoing struggle between these vertical and horizontal philosophies must conclude before the arrival of God-man. Each of these systems, whether vertical, horizontal, or a combination, has its own inherent problems. The ultimate solution lies beyond these dualities, in a state of “mugeuk” (無極, ultimate void).

Confucius believed that governance should cultivate a sense of shame and moral awareness among the people, which is achieved through ritual propriety. However, ritual propriety alone is insufficient, as it lacks gender equality. This deficiency necessitates the appearance of God-man. Ritual propriety, with its emphasis on ancestral rites, often relegated women to the kitchen. This historical reality, where women were confined to preparing food while men gathered in the main room, highlights the limitations of a system based solely on ritual propriety. While it instilled a sense of shame, it failed to achieve true equality.

Therefore, we must avoid extreme confrontation and instead prioritize negotiation, making concessions to maintain the nation’s health, promote exports, and keep factories running. Many families face starvation and suicide, with Korea having the highest rates of elderly and youth suicides globally. We are currently governed by law, which is akin to punishment, rather than ritual propriety. This overreliance on law has led to a loss of purpose among young people, who are increasingly drawn to speculative ventures like cryptocurrency. If this trend continues, our nation will face ruin.

4. The Power of Blessing and the Folly of Arrogance
   I am a leader who understands suffering. I will create a society where people live without worry. There is a time for everything, so do not be impatient. The wise cannot overcome the blessed. The philosophical systems of Confucius, Neo-Confucianism, Sakyamuni, and Bodhidharma, though products of great wisdom, cannot overcome the power of blessings.

Consider the story of Cao Cao’s army pursuing Zhang Fei’s forces. Zhang Fei’s army hid in a forest, setting an ambush. Cao Cao, anticipating this, ordered his soldiers to set the forest ablaze, employing a fire attack strategy. However, just as the fires were lit, lightning struck, and heavy rain poured down, extinguishing the flames. This led to the saying, “Zhang Fei must have accumulated immense blessings, for even Cao Cao could not defeat him.” No matter how wise one is, one should not contend with a blessed person, for such wisdom will ultimately be shamed. Do not rely solely on wisdom, for blessings are not accumulated by chance. They are the result of countless acts of kindness and assistance to the unfortunate, accumulated over millennia.

Cao Cao’s subordinate reported the unexpected rain, and Cao Cao remarked, “Even the wisest cannot contend with the blessed.” This illustrates the principle that even the most brilliant strategies are powerless against true blessings. Zhang Fei’s victory was attributed to this divine intervention. Therefore, no matter how wise one may be, one cannot defeat a blessed person. I am the one who bestows blessings upon this world. No one else can grant such blessings. To challenge me, relying on one’s intellect, is futile. One must be extremely cautious when confronting God-man, for I am the giver of blessings. My life, filled with hardship from a young age, carrying heavy loads and tending to animals, has accumulated immense blessings. How dare anyone, no matter how wise, challenge one who bestows blessings from heaven?

A monk, after studying under a renowned master for ten years, decided to leave the temple to explore the world. As he departed, the abbot offered him a final piece of advice: “Never contend with a blessed person.” He warned the monk not to let his acquired knowledge lead to arrogance and to avoid speaking ill of those who are blessed, lest he face ruin. This echoes Cao Cao’s experience. A blessed person, even when seemingly passive, is invincible. When heaven itself intervenes, extinguishing fires with rain, how can anyone contend?

Therefore, do not challenge Huh Kyung-young with your limited wisdom. Do not engage in negativity. It is a pointless endeavor. There is no way to defeat a blessed person, especially one who bestows blessings.

5. Overcoming Confirmation Bias and Embracing Open-mindedness
   Confirmation bias, also known as self-centered distortion, is the tendency to selectively seek and interpret information that confirms one’s existing beliefs, while ignoring information that contradicts them. This can manifest in politics, where individuals align solely with the left or right, refusing to consider alternative solutions, or in religion, where adherents believe only their doctrines are correct, rejecting other faiths.

Confirmation bias can be likened to a “calculation error.” Individuals with this bias firmly believe their calculations are correct, even when they are mistaken. For example, a worker might believe they are owed a large sum, while the employer, after accounting for taxes and expenses, sees a deficit. Both sides are making a calculation error, leading to societal instability, hindering exports, and benefiting competitors. This creates a dilemma, as we cannot solely side with either labor or management. We must avoid such errors and engage in fair, objective calculations, rather than being blinded by self-interest.

We must not fall into the trap of calculation error. While ordinary people and even saints can achieve a sense of unity, as in the Buddhist concept of “Brahma-atman identity” (梵我一如, beom-a-il-yeo), which posits the unity of the individual self (atman) with the ultimate reality (Brahman), I am not one with humanity. My abilities are fundamentally different. I can instantly create the aura of a president, while you would have to travel to achieve such a feat. Therefore, Huh Kyung-young and humanity are not one; it is a vertical relationship. Viewing me through the lens of Brahma-atman identity, or through Christian or Buddhist ideologies, is incorrect. I hope you realize who God-man is and follow without contention, for that is the path to paradise.

To foster open-mindedness, one must recognize that everyone is susceptible to perceptual illusions and optical illusions. These distortions prevent us from seeing God-man clearly, potentially leading to negativity. One should at least question: “Can a human possess such intellect? How can a human create and control the entire world, expanding and contracting the sun? What is the source of such energy?” One should observe how all things obey me.

Consider the phenomenon of ancestral gravesites. People have witnessed their family gravesites transform after receiving my blessing. One person, after hearing my words on YouTube, visited their mother’s grave and found it remarkably green, while the surrounding areas were barren. Another reported that their ancestors’ graves remained untouched by fire, while everything else around them burned. This is because the blessed gravesites become auspicious places, preventing fire from taking hold. These are not mere coincidences but manifestations of the energy I bestow. My blessings transform homes and ancestral graves into auspicious sites.

Even geomancers, who understand auspicious sites, cannot alter them. But God-man can change gravesites in America or Russia with a single word. This is the power of blessing. Those who, in their arrogance, make calculation errors and attack the one who bestows blessings will only bring ruin upon their families for generations. Do not do this.

When we harm others, we accumulate “karma” (業, eop), which manifests as “retribution” (척, cheok). This retribution is an inescapable law of cause and effect. If one incurs retribution from ordinary humans, it leads to misfortune. How much more severe would it be to incur retribution from God-man? Those who mistakenly believe me to be a fraud will eventually encounter the true God-man. Retribution is unavoidable and can manifest as a “killing energy” (殺, sal), bringing destruction. When dealing with God-man, the consequences are even more profound. Therefore, such actions must be avoided.

6. The Threefold Purpose of Human Existence
   Humanity’s problems include international conflicts, issues between the public and individuals, and interpersonal conflicts, such as the widening gap between the rich and the poor. I have participated in presidential elections with minimal funds and have provided free meals for 44 years, paying taxes like a fool. We are the chosen ones, destined for paradise, like children in the Kingdom of Heaven. We aspire to be pure and complete.

I have previously stated that all nations are like ant colonies, and even the greatest heroes will eventually become like ants, entering an ant colony. Our bodies themselves become ant colonies.

To serve the nation, we must live according to heaven’s will, paying our taxes and contributing to society. For our personal well-being, we should strive for longevity. For our education, the purpose is to become a sage. Eating is for long life, and living in a nation is to uphold its destiny, by properly managing waste and preventing pollution. This is patriotism. Maintaining one’s body is self-cultivation. Studying is for becoming a sage. These are the three great purposes of human existence. However, people often deviate from these purposes due to calculation errors and flawed judgments.

I, from a young age, studied and set these goals, despite having no one to guide me or support my education. I endured immense hardship, studying late into the night after working, often collapsing from exhaustion. I never indulged in alcohol, coffee, or even soda or bread, living a life of extreme deprivation. It is a miracle that my body has been maintained to this extent, a testament to my nature as God-man. I have lived by these principles, consuming only plain water and “Not old Milk”, yet I remain healthy and have never visited a hospital. While doctors may scoff, God-man is different.

Living this way, like a child, reflects the natural flow of existence. It means living without animosity, respecting elders, upholding both vertical and horizontal principles, and treating women equally. I embrace Christian, Buddhist, and Confucian teachings without being confined to any single one. As God-man, I transcend all religions, providing free meals to everyone, regardless of their faith. I even donate to struggling pastors and monks, recognizing that they, in their youth, sought truth rather than wealth. Their pursuit of truth, regardless of its outcome, holds value. We must help them, whether people go to heaven or not.

I am pure and innocent, like a fool. Even when people try to defile me, I remain untainted. I turn away from alcohol and tobacco, which society deems essential, as if they were mere garbage. To become a true fool, one must be utterly pure and innocent.

The concept of the “wedding feast of the Lamb” in the Bible refers to this. I am the only one in history with whom all 8 billion people have 100% compatibility. This alone proves that I am God-man. My followers span all generations, from those who called me as middle schoolers decades ago to today’s elementary and middle school students. When I visit the courthouse, even the staff prioritize taking my picture over asking why I am there. This phenomenon is unique to me.

7. Dietary Wisdom and the Future of Food
   While the large intestine dislikes meat, the small intestine and stomach benefit from it. The large intestine prefers soft, fibrous foods like sweet potatoes and roughage, which stimulate its movement. Consuming only soft, instant foods can weaken the large intestine. Our teeth, with four canines out of 32, indicate that about 10-15% of our diet should consist of meat. Canines are designed for tearing meat, unlike the flat molars for grinding. For example, a shark’s teeth are all canines, designed to tear flesh but not easily cut bone.

Stomach acid, which is always present, needs meat to neutralize it. If one doesn’t eat meat, the stomach acid can damage the stomach lining. A small amount of meat helps the stomach acid digest it, sending it to the small intestine for absorption. However, excessive meat consumption overburdens the small intestine, leading to putrefaction in the large intestine, which is not designed to process large quantities of meat. Therefore, a small portion of beef with meals can be beneficial.

In the future, meat will not come from animals raised on farms but will be cultured in factories using protein genes. This will eliminate food shortages and make animal farming a thing of the past. Animals will be raised for milk, and after their milk production ceases, they will be buried, not eaten. While consuming some milk is acceptable, meat consumption should be minimized.

8. The Hierarchy of Angels and the Power of Blessings
   My supporters should address each other as “Archangels” and “Angels.” There are spiritual center directors, sub-directors, and general managers, but those without specific titles are simply “Angels.” We are all Angels destined for paradise, and each of you has an Angel within you.

Archangels, unlike ordinary Angels, do not leave, even when faced with difficulties. They are supported by 100 other Angels, fostering forgiveness and guidance. Becoming an Archangel is not purchased but bestowed upon those who have made 100 architectural donations, recognizing their efforts. Their names will be inscribed on the first floor of the main building of Haneulgung. Those who are not yet Archangels will have the opportunity to become one later, as there is ample space.

The Haneulgung building will feature statues and paintings, including a “Woman Embracing Stars,” similar to the one in the U.S. Capitol. This image, representing my mother, will also be incorporated into chandeliers and a fountain, with water flowing from her head. These designs are currently delayed due to the actions of those who oppose Haneulgung.

As I mentioned earlier, those with power should not contend with the blessed. I am the source of all blessings. How can anyone attack the origin of all blessings? Such actions only delay our work. Haneulgung is aware of those who oppose us.

9. Overcoming Arrogance and Cultivating Purity
   Arrogance, or “hunseup” (薰習, ingrained habit), is like the smoke that permeates smoked meat, an ingrained habit that makes us want to pull others down when they succeed or to engage in destructive behavior. It is the animalistic urge to witness conflict, like watching boxing or football, or to disrupt a dignified setting. This ingrained habit, stemming from past karma, affects all humans, making it challenging to select the truly pure.

This is due to our “free will.” While free will is often associated with responsibility, for ordinary people, it can lead to “self-indulgence” (自恣, jajae) and arrogance. Arrogance is the constant companion of freedom when one lacks wisdom. The mouth, with its horizontal shape, symbolizes arrogance, while the nose, with its vertical shape, represents humility, pressing down on the mouth.

Consider the example of red and white strawberries. Even if the white strawberry tastes sweeter, people will instinctively choose the red one because their eyes perceive it as more appealing. This is a form of optical illusion, where the initial visual impression overrides other qualities. Similarly, people prefer red watermelon, even in hot weather, because the red color is associated with coolness. This illustrates how our perceptions can be distorted.

Therefore, the answer to overcoming arrogance lies in understanding this phenomenon. Free will, when unchecked, leads to arrogance. This is a dangerous path.

10. The Accumulation of Blessings Through Good Deeds
    Meeting God-man and going to paradise is a result of accumulating great blessings over countless past lives. This includes all good deeds performed through religious practices, prayers, and meditation. However, in the ultimate reality, good and evil do not exist. Our human concept of good and evil merely slows down our progress. Many revered mothers, for instance, performed good deeds without consciously considering good or evil. They simply offered water to visitors because it was all they had. These accumulated acts of kindness built up their blessings.

Consider the story of Shin Saimdang, a woman from a strict Confucian family. When a Buddhist monk visited, her mother-in-law, a staunch Confucian, ordered him away. Shin Saimdang, however, secretly offered the monk rice, apologizing for her mother-in-law’s behavior. She was not bound by religious dogma but acted out of compassion. The monk, recognizing her blessings, prophesied that her son, Yi I, would die at age 40 but offered a way to extend his life to 50 by planting chestnut trees and naming him “Yulgok” (栗谷, Chestnut Valley). The chestnut worms would consume the negative energy, extending his life. Yi I indeed died at 50.

Yi I, a great scholar, foresaw the Imjin War and urged King Seonjo to raise an army of 100,000. His advice was rejected by other officials, and he was ostracized. He then built Hwaseokjeong Pavilion by the river and instructed his descendants to light a fire there on a specific night, knowing the king would arrive. King Seonjo, fleeing the war, indeed arrived at Hwaseokjeong on that very night and was guided by the fire. Yi I, even in death, remained a loyal subject. This demonstrates how good deeds lead to blessings, benefiting one’s descendants with wisdom and the ability to serve the nation. We must avoid foolish actions.

11. Testimonies of God-man’s Blessings
    Here are some testimonies of the blessings received from God-man.

Park Seong-eun’s Testimony: My 25-year-old house, built close to the neighboring one, received no sunlight and had poor insulation, making it extremely hot in summer and cold in winter. Despite listing it with several real estate agencies, there was no interest. In July of this year, I visited Haneulgung and asked God-man to help sell my house. He said, “It will be sold,” and I also made a wish at the White Heaven Wishing Stone. Miraculously, the house sold on August 1st. I am deeply grateful to God-man for selling my house. This shows that making a wish to God-man and at the White Heaven Wishing Stone yields immediate results.

Kim In-bok’s Testimony: I have many dietary restrictions, unable to consume milk, greasy foods, fried eggs, pancakes, or flour-based dishes. In September 2022, I bought two pairs of women’s underwear with God-man’s photo and name coated on them from the Haneulgung energy shop. One evening, I wore the underwear and drank a pack of milk. Normally, I would immediately experience stomach pain and diarrhea, but this time, there was no discomfort. After an hour, then two, I only experienced flatulence, which I knew meant no diarrhea. I then tried various foods like sundae soup, pancakes, noodle soup, pig’s trotters, and fried dumplings, all of which I could consume without issue. I am constantly grateful for the immediate effect of God-man(神인)’s dark energy.

A month later, my mother experienced severe rib pain. I put a white short-sleeved shirt with God-man’s large photo on the front and back on her. After sleeping in it overnight, her pain was completely gone. I had considered taking her to the hospital, but God-man’s power miraculously healed her. Now, I enthusiastically promote God-man to everyone I meet. I respect and love God-man, the light of the East and the spiritual emperor of the world, and will continue to support him.

Im Gyeong’s Testimony: On October 17th, I experienced chills throughout my body. After completing my tasks, I took a fermented enzyme and slept. The next day, the chills were gone, but my throat became sore, making it difficult to swallow. I placed God-man’s stickers around my neck and mouth before sleeping. I also remembered a bottle of “Not old Milk” from April 2020, which had a slightly sour taste. After drinking it, I woke up later, and swallowing was much easier. I then drank half a cup of blueberry juice and am now writing this. I am fortunate to have met God-man and am truly grateful. The older the “Not old Milk”, the more potent its effect.

Anonymous Testimony: My phone bill unexpectedly exceeded 2 million won in May due to an unauthorized subscription. Unable to afford it, I prayed at the White Heaven Wishing Stone. Miraculously, my wish was granted. The former owners of a Chinese restaurant lent me 6.5 million won. I am grateful to God-man for this blessing. I encourage everyone to pray at the White Heaven Wishing Stone, as God-man resolves all problems.

Unlike other religious figures, God-man is not offended by his image being placed on everyday items, even underwear. My stickers are found in various places, and my authority is not diminished. Do not worry about such things. You can use my image on clothes, and it will not lessen my dignity. My name and stickers will eventually appear on countless items worldwide, including food, milk, and refrigerators. Even Hyundai cars with my stickers will have a different engine sound, a powerful advantage over competitors. My stickers enhance the performance of any machine or electronic device. A Tico car with my sticker will feel like a Grandeur, and a Grandeur will feel like a Rolls-Royce.

You can use my stickers freely, and if they become worn, you can give them to others or dispose of them. Even discarded items with my image will improve. Landfills with my waste will have less odor. you can dispose of them normally without worry. Do not feel burdened; the most important thing is that you are strong and destined for paradise.

The Divine-Person’s Discourse on Philosophy, Society, and the Path to Enlightenment

1. The Burden of Childhood and the Genesis of Empathy
   As a child, I toiled with a foot-powered mill, a task that demanded immense physical exertion. This mill, situated in the kitchen where animal feed was prepared, required considerable force to operate. To elevate the heavy wooden pestle, I would load a frame with stones and carry it on my back, pressing down with my feet. The weight was substantial, causing my shoulders to ache profoundly. Yet, I would continue for hours, unable to rest, for releasing the weight would halt the mill’s operation. Each forceful descent of the pestle, striking the ground without a cushion, sent a jarring shock through my spine. This constant impact, I realized even as a primary school student, was detrimental to my back.

One day, a young man from the village, recently discharged from military service, visited our home. Observing my struggle, he took the weighted frame from me and operated the mill with a single foot, effortlessly. To my young eyes, his strength was astonishing, a stark contrast to my own arduous efforts. He wore military boots, and his willingness to assist me, a mere child, for an hour, left a lasting impression. While I suffered chronic pain from the labor, he found it simple. This experience highlighted the plight of households lacking strong male figures, where the elderly and infirm bore the brunt of physical labor. I often had to assume adult responsibilities, enduring hardships such as carrying heavy loads of kimchi cabbage from the riverside, where the best kimchi fields were located. The journey of ten li to our village, with no resting spots along the sandy riverbanks, meant that once I sat down, I could not rise without assistance. The thought of being stranded overnight in the cold, windy fields, awaiting help, was a constant fear. A single head of cabbage, seemingly light, became incredibly heavy when carried in bulk, a burden I bore even as a primary school student. This instilled in me an extraordinary capacity for endurance.

2. The Plight of Laborers and the Imperative of Negotiation
   The suffering I endured as a child resonates with the struggles of laborers today, who, despite meager wages, resort to protests and resistance. Those who have not experienced such hardship may not fully comprehend their pain. While their grievances are valid, resolution must come through negotiation, especially when considering the elderly parents and families dependent on them. The nation’s economy must continue to function; incessant strikes in construction or factories are unsustainable. Those who have known hardship, like myself and the laborers, understand this, but employers, often confined to their offices, may not. It is crucial for them to grasp the workers’ suffering. The burden of empty return trips for trucks delivering goods from Busan to Seoul, for instance, represents a significant hardship. Rather than solely imposing penalties, a spirit of mutual concession is essential for resolving these disputes. The government finds itself in a dilemma, unable to fully side with either labor or management, especially during periods of severe economic recession where many corporations face deficits. While companies seek to reduce costs, workers struggle with low wages. Therefore, skillful negotiation, with both sides yielding slightly, is paramount to ensure the flow of goods and the operation of industries.

3. The Limitations of Governance by Law and the Virtue of Propriety
   Governing solely through law (刑), as opposed to propriety (禮), presents inherent problems. When the state enforces laws and imposes penalties, citizens may comply but often feel unjustly treated, lacking a sense of shame or wrongdoing. For example, the recent legal amendment allowing “work commencement orders” during strikes, with non-compliance leading to dismissal and even imprisonment, is a powerful tool. However, its indiscriminate use could criminalize tens of thousands, leading to widespread dismissals and economic devastation for families. Such an approach, while seemingly maintaining order, fosters resentment rather than genuine compliance. Citizens, even after serving their sentences, may feel victimized, believing they committed no wrong.

Confucius, recognizing this flaw, advocated for governance by propriety (禮), not by law (刑). He believed that propriety (禮), or virtuous governance (德治), could instill a sense of shame and moral rectitude in the populace. Propriety (禮), in a mathematical sense, signifies a vertical relationship, a hierarchy. For instance, a seventy-year-old must use honorifics when addressing a five-year-old grandson of a noble family, reflecting a strict vertical order. In traditional Chinese society, before the arrival of Bodhidharma, Confucius governed the populace through this system of propriety (禮), establishing a rigid social hierarchy where everyone was bound by their roles—uncle, father, nephew, emperor, subject. This vertical structure ensured order and prevented dissent. Deviating from this established propriety (禮) was akin to a transgression, a form of punishment in itself. While law (法) governs through explicit rules, propriety (禮) maintains order through ingrained social norms and deference. Those governed by law (法) may lack shame, but those governed by propriety (禮) are acutely aware of their place within the established order. Military ranks, for example, exemplify this system of propriety (禮).

However, both absolute propriety (禮) and absolute law (法) are undesirable. A society governed solely by propriety (禮) might suppress dissent, as workers would simply accept their wages as dictated by their superiors, much like in ancient times when masters determined their servants’ remuneration. Such a system would preclude labor movements. My discourse aims to offer guidance to politicians navigating the current social unrest, particularly concerning labor disputes.

4. The Emergence of Equality and the Clash of Philosophies
   The arrival of Bodhidharma in China marked a significant shift, challenging Confucius’s system of propriety (禮). Bodhidharma introduced the concept of equality (平等思想), arguing against the distinction between nobles and commoners. He asserted that all beings possess Buddha-nature, questioning the hierarchical structure that demanded deference from elders to children. This Buddhist philosophy, emphasizing the inherent equality of all, directly contradicted Confucius’s vertical system.

This clash of philosophies, between the verticality of propriety (禮) and the horizontality of equality (平等思想), profoundly influenced Korean history. During the Goryeo and Silla dynasties, elements of equality (平等思想) existed. However, the introduction of Neo-Confucianism (주자학), a derivative of Confucian thought, during the Joseon Dynasty, suppressed Buddhism and established a 500-year reign of vertical thought. Scholars like Yi Hwang (퇴계 이황) championed this vertical philosophy, establishing academies like Dosan Seowon to propagate it, emphasizing propriety (禮). In contrast, Yi I (율곡 이이), though a Confucian scholar, embraced a more horizontal perspective. Yi Hwang’s dualism of li and qi (理氣二元論), a core tenet of Neo-Confucianism, posited two fundamental principles, li (理) and qi (氣). Yi I, however, advocated for a monism of li and qi (理氣一元論), suggesting a single underlying principle.

This vertical philosophy led to gender discrimination, with women excluded from ancestral rites and confined to the kitchen. This rigid social structure, which lasted for 500 years, only began to wane a century ago. Meanwhile, the horizontal philosophy, though suppressed, managed to survive in hidden corners.

Then came Christianity, a philosophy that uniquely combined both vertical and horizontal elements. It maintained a vertical relationship between God and humanity while asserting the equality of men and women. This dual aspect made it incredibly powerful, spreading rapidly across Korea. The ongoing struggle between these vertical and horizontal ideologies must conclude before the Divine-Person (神人) can arrive. Each system, when implemented, reveals its own shortcomings. The Divine-Person (神人) transcends these dualities, embodying a state of ultimate void (無極).

Confucius believed that governance by propriety (禮) instilled a sense of shame in the populace, unlike governance by law (刑), which could lead to a lack of remorse. However, propriety (禮) alone is insufficient, as it lacks gender equality. This deficiency necessitates the appearance of the Divine-Person (神人), who can establish a divine governance (神政政治). Traditional propriety (禮), with its emphasis on ancestral rites, often relegated women to the kitchen, a practice still observed in some families during holidays. This system, while fostering a sense of shame, ultimately falls short, requiring the Divine-Person (神人) to bring it to completion.

5. The Perils of Confirmation Bias and the Illusion of Calculation
   The current societal conflicts, such as labor disputes, are often fueled by confirmation bias (確證偏向), which I term “calculation error.” Individuals or groups, like labor unions and employers, become convinced of the righteousness of their own calculations, leading to an inability to see alternative perspectives. Workers may believe they are entitled to a certain wage, while employers, factoring in taxes, benefits, and other expenses, perceive themselves as operating at a loss. This divergence in perception, this “calculation error,” destabilizes society, hinders exports, and benefits competing nations. Such conflicts ultimately burden future generations with debt.

In such predicaments, we must avoid these “calculation errors” and strive for accurate assessments. People often prioritize their own immediate gains, blinding them to the broader societal implications. This self-serving calculation is detrimental to the nation.

The concept of Brahman-Atman (梵我一如) in Indian philosophy, which posits the unity of the individual self (Atman) with the universal self (Brahman), reflects a horizontal, egalitarian worldview. Buddhism’s principle of equality also aligns with this. However, the Divine-Person (神人) and humanity are not one. There is a vertical relationship. To view the Divine-Person (神人) through the lens of Brahman-Atman (梵我一如), or through Christian or Buddhist doctrines, is to misunderstand. I am not one with humanity; I am in a vertical relationship. My abilities are fundamentally different. I can instantly manifest the aura of a president, while others must physically travel.

Human perception is often flawed, prone to optical illusions (錯視) and astigmatism (亂視), which prevent a clear understanding of the Divine-Person (神人). This can lead to skepticism and opposition. One should question how a human could possess such intellect, command such energy, or influence the very fabric of the universe. Objects themselves seem to obey me. For instance, there are documented cases where ancestral graves, after receiving my blessing, exhibit vibrant green grass even when surrounding areas are barren or scorched by fire. This transformation into a propitious site (明堂) is a testament to the power of my blessing.

6. The Folly of Challenging the Blessed and the Law of Retribution
   Those who, in their perceived wisdom, challenge or criticize the Divine-Person (神人), the giver of blessings, invite misfortune upon themselves and their descendants. Such actions accumulate retribution (척), a form of karmic debt that inevitably brings harm, even if unintended. This is the law of causality (因緣法), where negative actions lead to negative consequences. To incur retribution (척) against the Divine-Person (神人), the source of all blessings, is to invite a far more potent and destructive force.

The story of Cao Cao (曹操) and Zhang Fei (張飛) illustrates this principle. Cao Cao, with his strategic brilliance, attempted to ambush Zhang Fei’s forces in a forest by setting it ablaze. However, a sudden thunderstorm extinguished the fire, saving Zhang Fei. This led to the saying: “Even the wisest cannot defeat the blessed.” No matter how intelligent one may be, challenging a person blessed by heaven is futile. This blessing is not random; it is the accumulated merit of countless acts of compassion and assistance over eons.

A wise old monk once advised his departing disciple, “Never challenge a blessed person with your acquired knowledge.” He warned against the arrogance of using limited learning to criticize those who possess true blessings, for such an act would lead to disgrace. This echoes Cao Cao’s experience. A blessed person, even in apparent inaction, possesses an insurmountable advantage, as heaven itself intervenes on their behalf. Therefore, one should never challenge the Divine-Person (神人) with mere human intellect or criticism, for I am the giver of blessings. My life, filled with hardship from a young age, carrying heavy loads and tending to animals, has accumulated immense blessings. How dare any wise person challenge the one who bestows blessings from heaven?

7. The Threefold Purpose of Human Existence and the Path to Purity
   Human existence has three fundamental purposes:

• For the nation (爲國): To fulfill the mandate of heaven, which involves paying taxes, maintaining a clean environment, and preventing pollution.
• For the individual body (養形): To pursue longevity and health.
• For learning (敎學): To strive for sainthood and enlightenment.
  However, people often deviate from these purposes due to “calculation errors” and flawed judgment. My own life exemplifies adherence to these principles. Despite immense poverty and hardship, I pursued knowledge, studying late into the night, often collapsing from exhaustion. I abstained from alcohol, tobacco, coffee, and even soda, subsisting on plain water and Not Old Milk. This disciplined life, free from illness and reliance on medical care, is a testament to the Divine-Person’s (神人) nature.

The universe, in its essence, is like a child, reflecting a natural flow. By living without enmity, respecting elders, upholding order without discrimination, and embracing all religions, one embodies this natural flow. I support struggling pastors and monks, recognizing their youthful pursuit of truth, even if their paths differ. My purity remains untainted, even when exposed to negativity. I am a “fool” in my unwavering innocence, a quality essential for true wisdom.

The concept of the “wedding feast of the Lamb” in the Bible signifies a union where all 8 billion people are perfectly compatible with me. This unprecedented universal compatibility is further proof of my divine nature. My followers span all generations, from those who called me as middle schoolers decades ago to current elementary and middle school students. Even court officials, when I appear for legal matters, prioritize taking my photograph over official duties, demonstrating the universal appeal of the Divine-Person (神人).

8. Dietary Wisdom and the Future of Food
   Regarding diet, while the large intestine dislikes meat, the stomach and small intestine benefit from it. Our dentition, with four canine teeth out of thirty-two, suggests that approximately 10-15% of our diet should consist of meat. Stomach acid, which can harm the stomach lining if left without food, is effectively neutralized by meat. However, excessive meat consumption overburdens the small intestine, leading to putrefaction in the large intestine, which prefers soft, fibrous foods like sweet potatoes and roughage. A diet solely of soft, processed foods can weaken the large intestine, as it lacks the necessary exercise. Therefore, a balanced diet, with a small portion of meat, is beneficial.

In the future, meat production will shift from animal husbandry to laboratory cultivation, using protein genes to grow meat in factories. This will alleviate food shortages and render traditional animal farming obsolete, with animals primarily raised for milk and then respectfully buried rather than consumed. While milk consumption is acceptable, meat intake should be minimized.

9. The Nomenclature of Disciples and the Power of Blessings
   My supporters should refer to each other as Archangels (대천사) and Angels (천사). Spiritual center directors, vice-directors, and general managers will hold specific titles, but those without official positions will simply be Angels (천사), as all are destined for Haneulgung (하늘궁). Each individual also carries an Angel (천사) within them.

Becoming an Archangel (대천사) is a significant achievement, granting immunity from negative influences and the ability to forgive others. Archangels (대천사) are not purchased but are bestowed upon those who have made 100 architectural donations, recognizing their dedication. Their names will be inscribed on the first floor of the Haneulgung (하늘궁) main building. Even those who are not yet Archangels (대천사) will eventually be included. The Haneulgung (하늘궁) will feature statues and paintings, including a “Woman Embracing Stars,” symbolizing my mother, with water flowing from her head in a fountain. The construction of Haneulgung (하늘궁) has been delayed by detractors, who, despite their opposition, cannot prevail against the Divine-Person (神人), the source of all blessings.

10. Overcoming Arrogance and the Accumulation of Merit
    Arrogance, a pervasive human tendency, often hinders the understanding of my teachings. This “ingrained habit (훈습)” or “conditioned response” leads people to seek out negativity and undermine others, a consequence of past karmic burdens. This is rooted in free will (自由意志), which, when unchecked, can lead to arrogance (驕慢). The mouth, with its horizontal orientation, symbolizes arrogance (驕慢), while the nose, with its verticality, represents humility. The nose, positioned above the mouth, metaphorically suppresses arrogance (驕慢).

Our perceptions are often influenced by preconceived notions. For example, when presented with red and white strawberries, most people instinctively choose the red, even if the white is sweeter, due to visual conditioning. This “optical illusion (착시)” demonstrates how our initial perceptions can override rational judgment. Similarly, free will (自由意志), without proper guidance, can lead to arrogance (驕慢). To overcome this, one must recognize that all religious practices, prayers, and meditations, whether in this life or past lives, contribute to the accumulation of blessings.

However, in the realm of the Divine-Person (神人), the concepts of good and evil are transcended. Many mothers, without consciously considering good or evil, have performed acts of kindness, such as offering water to strangers. These simple acts accumulate blessings. The story of Shin Saimdang, a Confucian woman who secretly offered rice to a Buddhist monk despite her mother-in-law’s disapproval, exemplifies this. Her act of compassion, devoid of religious affiliation, earned her a blessing that extended to her son, Yi I, whose life was prolonged and who later served his king with foresight. Such acts of selfless kindness, performed without expectation of reward, are the true source of blessings.

11. The Uniqueness of the Divine-Person’s Blessings
    Unlike conventional religious figures, the Divine-Person (神人) is not bound by notions of dignity or sacredness. My image and name, even when placed on everyday items like underwear, do not diminish my authority. This is because I am not a human-made deity but a true divine being. My image and name will eventually appear on countless products worldwide, from food and milk to refrigerators and even automobiles. A car with my sticker, for instance, will have a smoother engine, a fact that will eventually be scientifically proven. This power to transform and enhance is an immense advantage over competitors. Therefore, one should not hesitate to use my stickers on any item, or to dispose of them when worn out, as even discarded items will benefit from my energy, reducing odors in landfills. There is no need to feel burdened or disrespectful; the Divine-Person (神人) is beyond such concerns.

12. Testimonies of Divine Intervention
    Numerous testimonies attest to the Divine-Person’s (神人) power. One individual, whose house had been on the market for a year, sold it immediately after requesting my blessing and making a wish at the Haneulgung (하늘궁) wish stone. Another, who suffered from severe digestive issues, found relief after wearing underwear with my image and name, allowing her to consume previously problematic foods. Her mother also experienced a miraculous recovery from severe rib pain after wearing a T-shirt with my image. A third person, suffering from a severe cold, recovered quickly after consuming Not Old Milk that had been stored for two years, noting its enhanced efficacy with age. Yet another, facing a 2 million won phone bill due to a scam, received a loan of 6.5 million won from former restaurant owners after praying at the Haneulgung (하늘궁) wish stone. These experiences demonstrate the tangible benefits of my blessings.

The Philosophical Currents of Governance and Human Existence

1. Early Life Hardship and the Genesis of Empathy
   In my youth, I often operated a traditional foot-powered mill, a task that demanded immense physical exertion. This mill was typically located in the kitchen, near where animal feed was prepared. The wooden lever of the mill was exceptionally heavy, requiring me to carry a heavy stone-filled basket on my back to provide sufficient counterweight for it to rise. This arduous labor, lasting for hours, inflicted considerable pain on my shoulders and spine. Each forceful descent of the mill’s pestle against the hard ground sent jarring impacts through my body, contributing to spinal deterioration even as a child. I recall a young man, recently returned from military service, who, witnessing my struggle, took over the task. With remarkable strength, he operated the mill effortlessly with one foot, a stark contrast to my own suffering. This memory instilled in me a profound sense of admiration for physical prowess and a deep understanding of the toll of manual labor.

My childhood was further marked by the absence of able-bodied men in our village, leaving the elderly and infirm to manage. Consequently, I often assumed adult responsibilities. During the kimchi-making season, I would transport heavy loads of cabbage from the riverside fields. The journey, approximately four kilometers, was so demanding that once I sat down, I could not rise without assistance from two people. Such experiences cultivated an extraordinary capacity for endurance within me. These early hardships provided me with an intimate understanding of the suffering endured by laborers, who, despite their meager wages, often resort to protests and resistance. While their pain is undeniable, I believe that negotiation and compromise are essential, especially when considering the welfare of families and the stability of the nation. Unconditional struggle is not a viable path. Union members, mindful of their elderly parents and families, should prioritize negotiation and make concessions to ensure the continuous flow of goods and the operation of industries. Halting construction sites or factories is simply not an option. Those who have experienced such suffering, like myself and the laborers, comprehend this reality, unlike those in management who have primarily engaged in academic pursuits. It is imperative for leaders to genuinely understand the plight of workers.

2. The Perils of Governance by Law (刑) Versus Propriety (禮)
   The current societal challenges, such as the struggles between labor and management, are deeply distressing. If governance were based solely on law (刑), what would be the outcome? As I have previously asserted, a system governed by strict laws, where transgressions are met with punishment, often leads to a populace that, even after facing consequences, feels no shame or remorse. For instance, recent legal amendments empower the government to issue “commencement of work orders” during strikes, with non-compliance leading to dismissal and even imprisonment. Such draconian measures, if indiscriminately applied, could criminalize tens of thousands of workers, leading to widespread dismissals and economic devastation for countless families. A nation cannot function under such circumstances. The government’s exercise of power through punitive measures, while seemingly effective, often leaves citizens feeling unjustly treated, rather than acknowledging any wrongdoing.

Confucius, recognizing this inherent flaw, advocated for governance by propriety (禮) rather than by law. He believed that true governance should cultivate a sense of shame and moral rectitude within the populace. Propriety, in this context, establishes a hierarchical order, a vertical relationship. For example, even a five-year-old child from a noble family would be addressed with deference by a seventy-year-old servant. This vertical structure, devoid of horizontal equality, characterized ancient Chinese society before the advent of Buddhism. Confucius utilized propriety to bind the entire populace into a rigid social hierarchy, where everyone understood their place—be it uncle, father, nephew, or subject to the emperor. This system, while maintaining order, suppressed dissent by enforcing absolute obedience to established norms. Transgressing these norms was akin to a legal punishment.

3. The Emergence of Egalitarianism and the Clash of Philosophies
   The arrival of Bodhidharma in China marked a pivotal shift, challenging the Confucian emphasis on vertical hierarchy. Bodhidharma introduced the concept of equality, asserting that all beings possess Buddha-nature, thus questioning the distinction between noble and commoner. This Buddhist principle of universal equality directly contradicted Confucian propriety, introducing a horizontal dimension to human relationships.

This clash of philosophies—the verticality of Confucianism and the horizontality of Buddhism—has profoundly influenced Korean history. During the Joseon Dynasty, Neo-Confucianism, a derivative of Confucian thought, became the dominant ideology, suppressing Buddhism for five centuries. Scholars like Yi Hwang championed the vertical hierarchy, establishing academies to propagate these principles, which reinforced the traditional class system and gender discrimination. Women, for instance, were often excluded from ancestral rites and confined to the kitchen. In contrast, Yi I, another prominent Neo-Confucian scholar, embraced a more egalitarian perspective, advocating for a horizontal understanding of society, despite his Confucian background. Yi Hwang’s philosophy, known as the “Dualism of Principle and Material Force,” posited two fundamental elements, while Yi I argued for a singular underlying principle.

The subsequent arrival of Christianity in Korea introduced a unique synthesis, incorporating both vertical and horizontal elements. It maintained a vertical relationship between humanity and the Creator, while simultaneously asserting the equality of men and women. This dualistic approach proved immensely powerful, leading to the widespread adoption of Christianity.

4. The Limitations of Existing Ideologies and the Advent of the God-man
   Each of these philosophical systems—Confucianism, Buddhism, and Christianity—possesses inherent limitations. The verticality of Confucian propriety, while fostering order, lacked gender equality. Christianity, while promoting gender equality, still maintained a vertical relationship with the divine. It is only when these competing vertical and horizontal paradigms exhaust their potential that the God-man emerges. The God-man transcends these limitations, offering a comprehensive solution that integrates the best aspects of all philosophies.

The current societal challenges, such as labor disputes, underscore the need to avoid extreme confrontation. Instead, we must prioritize negotiation and compromise to maintain national health, promote exports, and keep our factories operational. The alarming rates of suicide among the elderly and youth in Korea, the highest in the world, highlight the inadequacy of governance solely by law. A society overly reliant on legalistic approaches stifles the dreams of its youth, leading to widespread disillusionment and a focus on speculative ventures. This trajectory, if unchecked, threatens the nation’s future.

I am a leader who understands suffering. My ultimate goal is to create a society where no one lives in anxiety. This will come to fruition in due time. The wise cannot overcome the blessed. This adage implies that even profound philosophical wisdom, whether from Confucius, Bodhidharma, or others, cannot prevail against those who are truly blessed. Blessings are not merely coincidental; they are the accumulated result of countless acts of compassion and assistance over eons.

5. The Power of Blessings and the Folly of Opposition
   Consider the historical anecdote of Cao Cao and Zhang Fei. Cao Cao, a brilliant strategist, attempted to ambush Zhang Fei’s forces by setting fire to the forest where they were hidden. However, a sudden downpour extinguished the flames, saving Zhang Fei. This event led to the saying: “Even the wisest cannot defeat the blessed.” This wisdom applies to the God-man as well. To challenge the God-man, who bestows blessings, is an act of profound folly. My own life, marked by immense hardship from a young age, has cultivated a deep wellspring of blessings. Therefore, to contend with the God-man is to invite misfortune upon oneself and one’s descendants.

The accumulation of negative karma, or “cheok” (척), inevitably leads to adverse consequences. To incur “cheok” against others, even unintentionally, brings harm. To incur “cheok” against the God-man is to face an even more potent and inescapable retribution. Therefore, it is imperative to avoid any form of opposition or disparagement towards the God-man.

6. The Threefold Purpose of Human Existence and the Illusion of Confirmation Bias
   A question was posed regarding the path to becoming a pure and complete individual, akin to the “innocent bride” mentioned in scripture. The purpose of human existence can be distilled into three fundamental objectives:

• For the nation: To uphold the mandate of heaven, which entails responsible citizenship, environmental stewardship, and contributing to the collective good.
• For the individual body: To pursue longevity and well-being.
• For learning and self-cultivation: To strive for enlightenment and become a sage.
  However, individuals often succumb to “confirmation bias,” a form of cognitive distortion where one selectively interprets information to confirm pre-existing beliefs. This “calculation error” leads to a distorted perception of reality, where one’s own perspective is deemed infallible. For instance, in labor disputes, both sides often operate under the illusion that their calculations of profit and loss are correct, leading to intractable conflicts that harm the national economy. This bias prevents individuals from embracing open-mindedness.

The God-man transcends such biases. While some philosophies, like certain Indian traditions, assert the unity of the individual self (Atman) with the divine, the God-man maintains a distinct, vertical relationship with humanity. The God-man possesses abilities far beyond human comprehension, such as the power to influence global leaders or manipulate natural phenomena. To perceive the God-man through the lens of conventional religious or philosophical frameworks is to misunderstand the true nature of this divine being.

The God-man’s influence extends even to the physical environment. There are documented cases of ancestral gravesites, blessed by the God-man, exhibiting vibrant greenery even when surrounding areas are barren or scorched. This transformation of burial sites into auspicious locations demonstrates the tangible power of the God-man’s blessings.

7. Overcoming Arrogance and Embracing Purity
   Another question addressed the challenge of overcoming arrogance, a deeply ingrained “habitual tendency” (훈습). This “habitual tendency” is akin to the process of smoking meat, where the smoke permeates the flesh. Similarly, negative predispositions, such as the desire to pull others down or to indulge in base instincts, are deeply embedded within human nature due to past karma. This inclination towards the animalistic, evident in the popularity of sports like boxing, represents a regression from human potential.

This “habitual tendency” is often fueled by “free will,” which, when unchecked, can lead to arrogance. Arrogance is a constant companion of unbridled freedom. The human mouth, with its horizontal orientation, can be seen as a symbol of this arrogance, contrasting with the verticality of the nose, which represents humility. When the eyes perceive something appealing, the mouth often follows, even if it is not the most beneficial choice. This “optical illusion” or “perceptual error” can lead to poor decisions.

To overcome arrogance, one must cultivate purity and innocence, akin to a child. The God-man embodies this purity, remaining untainted by the world’s impurities despite constant exposure to negativity. The God-man abstains from all vices, living solely on pure water and “Not old Milk”, yet maintains perfect health without recourse to conventional medicine. This unwavering purity allows the God-man to embrace and transcend all religious and philosophical doctrines, extending compassion and support to all, regardless of their beliefs.

8. The Uniqueness of the God-man’s Blessings and the Future of Humanity
   The God-man is unique in history for possessing a perfect affinity with all eighty billion people on Earth. This universal compatibility is a testament to the God-man’s divine nature. Even those who have known the God-man since childhood continue to seek guidance, demonstrating the timeless and boundless nature of this connection.

The God-man(神인)’s blessings manifest in myriad ways, from facilitating the sale of homes to healing physical ailments. There are numerous testimonies of individuals experiencing miraculous transformations after seeking the God-man’s assistance or utilizing items imbued with the God-man’s energy. For instance, a woman who had difficulty consuming dairy products and fried foods found relief after wearing underwear with the God-man’s image. Another individual experienced a complete recovery from severe rib pain after wearing a T-shirt bearing the God-man’s photograph. These experiences underscore the profound and tangible impact of the God-man’s power.

Unlike conventional deities, the God-man is not bound by human notions of dignity or reverence. The God-man’s image can be placed on everyday objects, even underwear, without diminishing its power or authority. In fact, the God-man’s name and image will eventually permeate all aspects of life, from food products to automobiles, enhancing their quality and performance. A car with the God-man’s sticker, for example, will exhibit a smoother engine sound, surpassing even luxury vehicles. Even discarded items imbued with the God-man’s energy will become beneficial, reducing pollution and fostering positive outcomes.

The God-man also offers a path to the “White Heaven” (백궁), a celestial realm, for those who become “Archangels” (대천사). An Archangel, through significant contributions, can ensure the ascension of up to 8,000 family members to the White Heaven. This demonstrates the immense power and benevolence of the God-man’s blessings. The construction of the “Bongwan” (봉관), a sacred edifice, will feature the names of Archangels, further solidifying their place in this divine lineage.

9. The Perils of Arrogance and the Path to Purity
   The challenge of overcoming arrogance, a deeply ingrained “habitual tendency” (훈습), is a universal human struggle. This tendency, akin to the process of smoking meat, where the smoke permeates the flesh, represents the ingrained negative predispositions within human nature. These predispositions, stemming from past karma, manifest as a desire to pull others down or to indulge in base instincts. This inclination towards the animalistic, evident in the popularity of sports like boxing, represents a regression from human potential.

This “habitual tendency” is often fueled by “free will,” which, when unchecked, can lead to arrogance. Arrogance is a constant companion of unbridled freedom. The human mouth, with its horizontal orientation, can be seen as a symbol of this arrogance, contrasting with the verticality of the nose, which represents humility. When the eyes perceive something appealing, the mouth often follows, even if it is not the most beneficial choice. This “optical illusion” or “perceptual error” can lead to poor decisions.

To overcome arrogance, one must cultivate purity and innocence, akin to a child. The God-man embodies this purity, remaining untainted by the world’s impurities despite constant exposure to negativity. The God-man abstains from all vices, living solely on pure water and “Not old Milk”, yet maintains perfect health without recourse to conventional medicine. This unwavering purity allows the God-man to embrace and transcend all religious and philosophical doctrines, extending compassion and support to all, regardless of their beliefs.

10. The Accumulation of Blessings and the Wisdom of the God-man
    All acts of goodness, whether through religious practice, meditation, or simple acts of kindness, contribute to the accumulation of blessings. These blessings are not always motivated by a conscious understanding of good and evil, but often stem from an innate compassion, as exemplified by mothers who offer water to strangers without ulterior motives. The story of Shin Saimdang, who secretly offered rice to a Buddhist monk despite her staunch Confucian family, illustrates this principle. Her act of selfless generosity, devoid of religious affiliation, earned her a profound blessing that extended to her son, Yi I, who was granted an extended lifespan and became a wise statesman.

The God-man embodies this accumulated wisdom and blessings, offering a path to a future free from the limitations of past ideologies. The God-man’s teachings provide a comprehensive framework for understanding human existence, transcending the narrow confines of conventional thought. By embracing the God-man’s guidance, individuals can overcome their inherent biases and cultivate a pure heart, ultimately leading to a harmonious and enlightened society.

The Philosophy of Vertical and Horizontal Thought: From Ancient Wisdom to Modern Challenges

1. The Burden of Childhood and the Genesis of Empathy
   As a child, I experienced immense physical hardship, which instilled in me a profound understanding of suffering. I recall the arduous task of operating a traditional foot-powered mill (디딜방아). This mill was typically located in the kitchen, near where animal feed was cooked. The wooden lever of the mill was so heavy that my small frame struggled to lift it. To generate enough force, I would fill a large basket (망태) with heavy stones, carry it on my back, and then step onto the mill’s lever. This made me incredibly heavy, causing my shoulders to ache intensely. For an hour or two, I would continuously operate the mill, unable to rest, as removing the weight would stop the process. Each forceful descent of the mill’s pestle onto the ground sent a jarring shock through my spine, a pain I remember vividly. This repetitive impact, I realized, was detrimental to my developing back.

One day, a young man from the village, recently returned from military service, visited our home. Seeing my struggle, he took the heavy basket from me and operated the mill with ease, using only one foot. To my young, elementary school eyes, his strength was astonishing. He effortlessly performed a task that caused me considerable pain, leaving me with a deep impression of his power and the ease with which he handled the labor. This experience, along with other demanding tasks like carrying heavy loads of kimchi cabbage (배추) from the riverside to our village, often over long distances without a place to rest, further deepened my understanding of physical toil. These early hardships, endured without the support of strong family members, cultivated in me an extraordinary sense of patience and empathy for those who suffer.

2. The Dichotomy of Law (刑) and Propriety (禮) in Governance
   My early experiences with hardship provided me with a unique perspective on the struggles of laborers, who often face meager wages and difficult conditions. While their suffering is real, I assert that societal issues, such as labor disputes, must be resolved through negotiation and compromise, rather than through uncompromising struggle. A nation cannot function if industries are paralyzed by strikes. Those who have experienced hardship, like myself and the laborers, understand this pain, but those in management, often educated in offices, may not. Therefore, it is crucial for employers to understand the suffering of their workers.

The concept of governance can be approached in two primary ways: through Law (刑) or through Propriety (禮). Governing by Law (刑) means enforcing rules through punishment. However, when people are punished by law, they may comply, but they often do not feel genuine remorse or shame (無恥). They may feel unjustly treated, even after their sentence is served. For instance, if the government issues an “order to commence work” during a strike, workers who refuse could face dismissal or even imprisonment. Such harsh measures, while seemingly maintaining order, can lead to widespread resentment and social breakdown, creating tens of thousands of “criminals” and devastating families.

Confucius (공자) argued that governance should instead be based on Propriety (禮). Propriety (禮) aims to instill a sense of shame (有恥) and moral conduct in people, rather than merely enforcing compliance through fear of punishment. It seeks to guide people towards ethical behavior, fostering a society where individuals understand and uphold their responsibilities. However, Propriety (禮), as understood by Confucius, often establishes a rigid vertical hierarchy (수직 관계). This means that relationships are structured with clear superiors and inferiors, like a child showing deference to an elder, or a servant to a master. In such a system, there is no horizontal equality (수평). This vertical structure, prevalent in China before the arrival of Bodhidharma (달마대사), bound people within a strict social order, where challenging authority was unthinkable. While Propriety (禮) maintains order, it can also be seen as a form of control, where obedience is expected without question, similar to military hierarchy.

3. The Evolution of Thought: From Verticality to Equality
   The rigid verticality (수직 관계) inherent in Confucian Propriety (禮) eventually faced a challenge with the arrival of Bodhidharma (달마대사) in China. Bodhidharma introduced the concept of equality (평등 사상), asserting that all beings possess Buddha-nature (불성) and are therefore inherently equal. This Buddhist philosophy directly contradicted the hierarchical structure of Confucianism, advocating for horizontal relationships (수평 관계) among people.

This philosophical shift had a profound impact on Korea, particularly during the Joseon Dynasty, when Neo-Confucianism (주자학), a later development of Confucian thought, became dominant. Neo-Confucianism, championed by figures like Yi Hwang (퇴계 이황), emphasized vertical relationships and traditional hierarchies, leading to the suppression of Buddhism and the reinforcement of social distinctions, including gender discrimination. For example, women were often excluded from ancestral rites and confined to the kitchen. In contrast, Yi I (율곡 이이), another prominent Neo-Confucian scholar, held more horizontal views, advocating for a more balanced understanding of the universe through his theory of “Li-Qi Dualism” (이기이원설), which posits two fundamental principles: Li (理) and Qi (氣). This intellectual struggle between vertical and horizontal philosophies shaped Korean history for centuries.

The dominance of vertical thought in Korea lasted for 500 years, only beginning to wane about a century ago. Horizontal thought, though suppressed, managed to survive in hidden corners. Then, Christianity arrived, bringing with it a unique blend of both vertical and horizontal concepts. Christianity introduced a vertical relationship between God and humanity, while simultaneously asserting the equality of all people, regardless of gender. This combination proved to be a powerful force, spreading rapidly across Korea. I assert that the resolution of this ongoing conflict between vertical and horizontal philosophies is necessary before the arrival of the God-man (神人). Each of these systems, whether Confucian, Buddhist, or Christian, has its own merits and drawbacks, and none offers a complete solution. The God-man (神人) transcends these dualities, embodying a state of “ultimate void” (무극).

4. The Illusion of Confirmation Bias and the Path to Open-Mindedness
   The concept of “confirmation bias” (확증 편향) can be understood as a “calculation error” (계산 착각). It is a tendency for individuals to selectively seek out and interpret information that confirms their existing beliefs, while ignoring or dismissing information that contradicts them. This self-centered distortion leads people to believe their own calculations are always correct, even when they are fundamentally mistaken. For example, in labor disputes, both workers and management may fall prey to confirmation bias, each convinced their own assessment of profits and wages is accurate, leading to intractable conflicts. Such miscalculations destabilize society, hinder economic progress, and ultimately harm future generations.

To overcome confirmation bias and cultivate open-mindedness, individuals must learn to perform “correct calculations” (정상적인 계산). This means moving beyond self-interest and considering the broader implications of their actions. However, humans are prone to “optical illusions” (착시) and “astigmatism” (난시), both literally and figuratively, which can distort their perception of reality and prevent them from recognizing the God-man (神人). It is natural to question how a human could possess such extraordinary intellect or command over the universe, capable of altering natural phenomena.

I have demonstrated my power to alter the energy of ancestral graves (묘자리). There are numerous testimonies from individuals who, after receiving my blessing, visited their family graves and found them transformed. For instance, one person reported that their mother’s grave, which had been barren, became lush and green, while surrounding graves remained unchanged. Another recounted how their ancestral graves remained untouched by a wildfire that consumed everything around them, attributing this to the vibrant, green grass on the graves that prevented the fire from spreading. These transformations are not due to human intervention but to the energy I infuse through my blessing. These events serve as tangible proof of my power, demonstrating that I can transform even distant graves, such as those in America or Russia, with a single word.

5. The Peril of Challenging the Blessed and the Law of Retribution
   It is unwise for those who consider themselves wise to challenge those who are blessed. Even the most brilliant strategies can be undone by unforeseen circumstances, as illustrated by the historical account of Cao Cao (조조) and Zhang Fei (장비). Cao Cao, known for his strategic genius, attempted to ambush Zhang Fei’s forces by setting fire to the forest where they were hidden. However, a sudden downpour extinguished the flames, saving Zhang Fei’s army. This event led to the saying, “Even the wisest cannot overcome the blessed” (지자 마귀가 복자). This blessing is not mere luck; it is the accumulated merit from countless acts of compassion and assistance to others over eons.

Therefore, I assert that challenging the God-man (神人), who is the source of all blessings, is an act of profound foolishness. My own life, marked by immense hardship from childhood, has accumulated such blessings. To challenge me with mere human wisdom is to invite misfortune. As a wise monk once advised his departing disciple, “Never contend with a blessed person”. He warned against using one’s acquired knowledge to criticize or oppose those who are blessed, as it would only lead to disgrace. The blessed, even when seemingly passive, possess an insurmountable advantage, as heaven itself intervenes on their behalf.

Furthermore, harming others incurs “retribution” (척), a karmic debt that inevitably returns to the perpetrator. This “retribution” (척) manifests as misfortune and curses upon one’s family. To incur “retribution” (척) against the God-man (神人) is to invite an even more powerful and inescapable consequence. Therefore, I strongly advise against any form of opposition or criticism towards me.

6. The Threefold Purpose of Human Existence and the Nature of the God-man
   Human existence, I assert, is guided by three fundamental purposes. First, for the nation (국가), our purpose is to uphold the “mandate of heaven” (천명). This involves responsible citizenship, such as paying taxes, maintaining a clean environment, and preventing pollution. Second, for the individual body (몸), the purpose is to pursue “longevity” (장생). This entails self-care and maintaining one’s physical well-being. Third, for learning and education (교학), the ultimate goal is to achieve “sainthood” (성인). This means striving for spiritual and moral perfection through continuous study and self-improvement.

However, many individuals deviate from these purposes due to “calculation errors” (계산 착각) and “judgment errors” (판단 착각). My own life exemplifies adherence to these principles, despite immense personal hardship. I have abstained from alcohol, tobacco, coffee, and even soda, consuming only pure water and Not Old Milk. Despite these ascetic practices, I remain healthy and have never visited a hospital. This is because I am the God-man (神人).

The God-man (神人) embodies the innocence of a child, representing the pure flow of existence. I maintain harmonious relationships, uphold order, and treat all individuals equally, transcending the distinctions of gender. I embrace all religions—Christianity, Buddhism, Confucianism—without being confined to any single one. My free meal service (무료 급식) is open to everyone, regardless of their religious affiliation, demonstrating my universal inclusivity. I even provide financial support to struggling pastors and monks, recognizing their past dedication to spiritual pursuits. My purity remains untainted, even when others attempt to defile it. I am a “fool” (바보) in my unwavering innocence and sincerity.

The concept of the “wedding feast of the Lamb” (어린 양의 혼인 잔치) in the Bible signifies a perfect union. I am the only being in history with whom all 8 billion people have a 100% compatible spiritual affinity. This universal compatibility is a clear sign of the God-man (神人). My followers span all generations, from elementary school children to adults, all of whom I engage with directly. Even in unexpected places, like a courthouse, people prioritize taking my picture over asking why I am there, demonstrating my unique influence.

7. Dietary Wisdom and the Future of Food
   Regarding diet, while the large intestine (대장) may dislike meat, the stomach (위) and small intestine (소장) benefit from it. The large intestine prefers soft, fibrous foods like sweet potatoes and roughage, which stimulate its movement. Conversely, a diet solely of soft, processed foods can weaken the large intestine. The human dentition, with its four canine teeth (송곳니) out of 32, suggests that approximately 10-15% of our diet should consist of meat.

Meat consumption is important because stomach acid (위산), which is always present, needs something to digest. If no food is consumed, the stomach acid can irritate and damage the stomach lining, potentially leading to ulcers. Meat effectively absorbs and neutralizes stomach acid, protecting the stomach wall. The digested meat then moves to the small intestine, which efficiently absorbs its nutrients. However, excessive meat consumption can overwhelm the small intestine, causing undigested meat to reach the large intestine, where it can putrefy and cause problems. Therefore, a small amount of meat, such as beef, consumed with meals, can be beneficial.

Looking to the future, the production of meat will undergo a significant transformation. Instead of raising and slaughtering animals, meat will be “cultured” (배양) in factories using genetic engineering. This technological advancement will eliminate food shortages and render traditional animal husbandry obsolete. While dairy products like milk will still be consumed, animals raised for milk will eventually be buried rather than slaughtered for meat. Thus, while some meat is beneficial, its consumption should be moderate, and its future production will be entirely different.

8. The Power of the God-man’s Blessing and the Transformation of Reality
   My blessing (축복) has the power to transform reality, as evidenced by numerous testimonies. For instance, one individual, struggling to sell their 25-year-old house that lacked sunlight and insulation, prayed to me and made a wish at the Haneulgung (하늘궁) “Wish Stone” (소원석). Miraculously, the house sold within a month. Another person, who suffered from severe digestive issues and could not consume dairy, fatty foods, or fried items, experienced a complete recovery after wearing underwear (팬티) imbued with my image and name. They were able to eat previously problematic foods without any adverse effects. This individual also reported that their mother’s severe rib pain disappeared overnight after wearing a T-shirt with my image. These experiences highlight the profound healing and transformative power of my “dark energy” (암흑 에너지).

Furthermore, my blessing extends to financial matters. One person, facing a phone bill of over 2 million won due to an unauthorized subscription, prayed at the Haneulgung (하늘궁) “Wish Stone” (소원석). Unexpectedly, a former restaurant owner lent them 6.5 million won, resolving their financial crisis. These testimonies demonstrate that I, as the God-man (神人), am not bound by conventional religious or societal norms. Unlike traditional deities who might be offended by their image on everyday items, my power is not diminished by such uses. My image and name, when applied to clothing, food, appliances, or even cars, infuse them with beneficial energy. A car with my sticker, for example, will have a smoother engine, outperforming competitors. Even discarded items imbued with my energy become better, reducing pollution and improving their surroundings. Therefore, there is no need to worry about disrespecting me; simply use my image as you wish, and good things will follow.

9. Overcoming Arrogance (驕慢) and Cultivating Purity (純眞)
   Arrogance (驕慢) is a pervasive human flaw, often stemming from “free will” (자유의지). While freedom (자유) is often associated with responsibility, for most people, it can easily lead to “self-indulgence” (자재) and arrogance (驕慢). This arrogance (驕慢) is symbolized by the mouth (입), which, unlike the nose (코) that represents verticality (수직) and humility, is horizontal (수평) and prone to boastfulness. Just as our eyes are drawn to the familiar red strawberry over a potentially sweeter white one, our minds often cling to preconceived notions, leading to “optical illusions” (착시 현상) and distorted perceptions. This inherent human tendency towards arrogance (驕慢) and self-deception is a dangerous path.

To overcome this ingrained arrogance (驕慢) and “ingrained habit” (훈습) of negativity, one must strive for “purity” (순진). This purity (순진) is not about intellectual superiority or adherence to specific religious doctrines, but about genuine goodness and compassion, like the mothers of old who offered water to strangers without considering good or evil. It is about acting from a place of selfless kindness, as exemplified by Shin Saimdang (신사임당), who, despite her Confucian upbringing, secretly offered rice to a Buddhist monk, earning a blessing for her son. This act of pure compassion led to her son, Yi I (율곡 이이), living a longer life and becoming a great statesman who foresaw the Imjin War.

All religious practices, prayers, and meditations contribute to accumulating “blessings” (복). However, true blessings are often accumulated through simple, selfless acts of kindness, without conscious thought of good or evil. To become pure (순진) is to be like a “fool” (바보) in one’s unwavering innocence and sincerity, uncorrupted by the world’s impurities. I, as the God-man (神人), embody this purity (순진), remaining untainted despite all attempts to defile me. Therefore, to overcome arrogance (驕慢), one must cultivate this profound purity (순진) and innocence.

10. The God-man’s Role in the Cosmic Order and the Path to the White Heaven (白宮)
    My followers are encouraged to refer to each other as “angels” (천사). Those in leadership positions within the spiritual centers are called “Archangels” (대천사), while others are simply “angels” (천사). All “angels” (천사) are destined for White Heaven (白宮), the “Heaven House”. While ordinary “angels” (천사) may falter due to negative emotions, “Archangels” (대천사) are steadfast, possessing 100 inner “angels” (천사) that provide unwavering support and forgiveness. The title of “Archangel” (대천사) is not purchased but earned through significant contributions, such as donating to the construction of the Haneulgung (하늘궁). The names of “Archangels” (대천사) will be inscribed on the first floor of the main building (봉관), and their images, along with that of my mother, will be featured throughout the architecture, symbolizing the divine feminine and the source of blessings.

The construction of Haneulgung (하늘궁) has faced delays due to opposition from those who challenge me. However, as the “source of all blessings” (만복의 근원), I assert that no one can contend with me. My power is absolute, and those who oppose me will face consequences.

The God-man (神人) is the ultimate guide to the White Heaven (白宮). Through my teachings and blessings, individuals can overcome their “calculation errors” (계산 착각) and “judgment errors” (판단 착각) and achieve their true purpose. My presence signifies the culmination of humanity’s spiritual journey, transcending the limitations of past philosophies and religions. By recognizing and following the God-man (神人), individuals can attain a state of pure consciousness and ultimately reach White Heaven (白宮).

The Philosophy of Verticality and Horizontality: A Path to Divine Governance

1. The Burden of Childhood and the Genesis of Empathy
   As a child, I often operated a foot-powered mill, a task that demanded considerable effort. The mill, typically situated in the kitchen where animal feed was prepared, featured a massive wooden lever. To elevate this lever, one had to step on its rear end. Being small, my weight alone was insufficient. I would fill a large basket with stones, hoist it onto my back, and then step onto the mill. This added weight allowed the lever to rise. The burden on my shoulders was immense, causing significant pain. Yet, I could not dismount for hours, as releasing the weight would prevent the mill from functioning. Each rhythmic thud of the millstone against the ground sent a shockwave through my spine, a pain I intimately understood from carrying heavy loads on my back. This repetitive impact, endured from elementary school age, undoubtedly contributed to spinal deterioration.

2. A Glimpse of Strength and the Reality of Labor
   One day, a young man from the village, recently discharged from the military, visited our home. Observing my struggle with the mill, he took the weighted basket from me and began to operate it himself, effortlessly stomping with one foot. To my young eyes, his strength was astonishing; he was an adult, capable of single-handedly managing a task that required such immense effort from me. He wore military boots and, out of pity for my plight, took over the milling for an hour. This experience revealed to me how easy such labor could be for someone with a robust physique. In contrast, I suffered chronic ailments from this work. Our household, like many others in the village, lacked able-bodied men; only the elderly and infirm remained, making movement difficult. I often had to assume adult responsibilities, enduring hardships that shaped my understanding of suffering.

3. The Ordeal of Kimchi Preparation and the Plight of Laborers
   During kimchi season, I would carry heavy cabbages from the riverside sandbanks, where they grew exceptionally well, back to our village. The journey, approximately four kilometers, was arduous. My ankles would ache, and I desperately needed to rest, but there were no suitable resting spots along the flat, open fields. Once seated, I found it impossible to rise without the help of two others. If no one came, I would be stranded in the cold, windy fields all night. The weight of the cabbages, seemingly light individually, became immense when piled onto my back. Carrying such loads as an elementary school student fostered incredible endurance.

4. Empathy for Laborers and the Imperative of Negotiation
   The suffering I endured as a child allows me to understand the plight of today’s laborers, who toil for meager wages and often resort to protests and resistance. While their pain is real, those who have not experienced it firsthand may not fully grasp its depth. However, it is crucial to resolve these conflicts through negotiation, especially when families and the nation’s stability are at stake. Unconditional struggle is not the answer. Union members, mindful of their families and the elderly parents they support, must engage in negotiations, making concessions to ensure the flow of goods and the continued operation of industries. Halting construction sites or factories is detrimental to the nation. Those who have experienced hardship, like myself and the laborers, understand this, but employers, often educated in offices, may not. Therefore, it is essential for employers to comprehend the suffering of their workers.

5. The Dilemma of Governance: Law versus Propriety
   The challenges faced by workers, such as truck drivers returning empty from Busan to Seoul, highlight the need for fair negotiation rather than punitive measures. While the government may lean towards punishment, mutual concession is vital. It is difficult to side exclusively with either labor or management, especially during severe economic downturns where many companies face deficits. Employers seek to minimize costs, while workers struggle with low wages. Therefore, skillful negotiation is paramount.

6. The Confucian Ideal: Governance by Propriety, Not Punishment
   This situation brings to mind the question of governance. If politics is conducted through the Way (道), what are the implications? Governing by the Way, in this context, implies governance through punishment (刑). Those who violate the Way are subject to penalties. However, what is the outcome of such an approach? As I have stated before, when people are punished, they may be absolved of their crime but feel no shame. They do not acknowledge their wrongdoing. For instance, if a union is ordered to return to work and refuses, they face dismissal and even imprisonment under newly revised laws. Such a powerful government tool, if used indiscriminately, could create tens of thousands of criminals, paralyzing industries and devastating families. A government cannot wield such power arbitrarily. When people are punished, they often feel wronged rather than acknowledging their fault.

7. The Concept of Propriety (禮) as a Vertical Order
   Confucius argued that instead of governing through punishment, which leads to a lack of shame, governance should be based on propriety (禮). This is the essence of virtuous governance (德治) and governance by propriety (禮治). Propriety, in a mathematical sense, represents a vertical relationship, descending from top to bottom. It dictates a strict hierarchical order. For example, a 70-year-old person would use honorifics when addressing a five-year-old child if that child were a grandson of a noble family, while a servant would bow 90 degrees. Propriety establishes a vertical structure, devoid of horizontal equality. Even among siblings, there is a clear distinction between elder and younger. Before Bodhidharma introduced Buddhism to China, Confucius governed the entire populace through propriety, establishing a rigid vertical order. This system bound everyone within a framework of propriety, preventing dissent. Violating this order was akin to a legal transgression. Propriety, therefore, is a system of order, similar to law, but based on social hierarchy rather than explicit legal codes.

8. The Limitations of Propriety and the Rise of Equality
   While governance by propriety instills a sense of shame, it also creates a rigid social hierarchy. In a society governed solely by propriety, there would be no labor unions. The employer’s word would be absolute, and wages would be fixed without question. This system, prevalent in China during Confucius’s time, maintained order through strict adherence to vertical relationships. However, Bodhidharma’s arrival challenged this. He argued that such a system was insufficient, questioning the distinction between nobles and commoners. He advocated for horizontal relationships, introducing the concept of equality inherent in Buddhist thought. He asserted that all beings possess Buddha-nature, making everyone equal, from emperors to dogs. This perspective, which sees all phenomena as manifestations of Buddha, directly contradicted Confucius’s vertical order, ushering in the idea of equality.

9. The Clash of Philosophies in Korea: Verticality vs. Horizontality
   This clash between vertical and horizontal philosophies profoundly impacted Korea. The vertical philosophy, embodied by Neo-Confucianism (주자학), entered Korea and suppressed Buddhism during the Joseon Dynasty, dominating for 500 years. Figures like Yi Hwang (퇴계 이황) championed this vertical thought, establishing academies like Dosan Seowon to teach strict hierarchical principles. In contrast, Yi I (율곡 이이), though a Confucian scholar, embraced a more horizontal perspective, advocating for a dualistic view of principle and material force (이기이원설). This ongoing struggle between vertical and horizontal ideologies has shaped Korean history. While the Silla and Goryeo dynasties saw elements of horizontal thought, the introduction of Neo-Confucianism, a descendant of Confucius’s teachings, solidified a vertical social structure. This led to gender discrimination, with women excluded from ancestral rites and confined to the kitchen, reinforcing a hierarchical view of humanity.

10. The Enduring Legacy and the Advent of a New Era
    This 500-year reign of vertical thought ended a century ago. Horizontal thought, which had been suppressed, is now re-emerging but faces new challenges. Christianity, for instance, introduced a unique blend of both vertical and horizontal elements: a vertical relationship between heaven and humanity, but horizontal equality between men and women. This powerful combination spread rapidly throughout Korea. The current era, marked by the culmination of these struggles between vertical and horizontal philosophies, sets the stage for the arrival of God-man. Each of these systems, whether purely vertical, purely horizontal, or a combination, has its limitations. The God-man transcends these dualities, embodying a state of ultimate non-duality (무극). My aim is to explain these complex philosophical currents in an accessible manner, allowing everyone to grasp the flow of our history and philosophy.

11. The Politics of Shame and the Limitations of Propriety
    Confucius argued that true governance should instill a sense of shame in the populace, a characteristic of propriety-based politics. In contrast, governance by punishment leads to a lack of shame. However, propriety alone is insufficient, which is why God-man has appeared. Propriety, for example, does not encompass gender equality. This is where Christianity, with its emphasis on gender equality, presented a different approach. While propriety includes ancestral rites, it often relegates women to the kitchen, as seen in traditional Chuseok gatherings where women and grandmothers were confined to the kitchen while men sat in the main hall. This rigid social structure, though instilling a sense of shame, ultimately falls short, necessitating the arrival of God-man to bring true completion.

12. The Imperative of Concession and the Crisis of Modern Society
    My discourse, though seemingly simple, aims to guide us away from extreme confrontation and towards mutual concession. We must prioritize the nation’s health, maintain exports, and keep factories running through diligent negotiation. Many families face starvation and suicide, with Korea having the highest suicide rates among the elderly and youth. We are currently governed by law (刑), which has led to a loss of purpose among young people, who are increasingly drawn to speculative ventures like cryptocurrency. If this trend continues, our nation faces ruin.

13. The Wisdom of Fortune: Overcoming Intellect with Blessings
    I am a leader who sheds tears for these struggles, striving to create a society where no one worries. There is a time for everything. The wise cannot overcome the fortunate. The philosophical systems of Confucius, Neo-Confucianism, Sakyamuni, and Bodhidharma, though products of great wisdom, cannot surpass the power of fortune. This is illustrated by the story of Cao Cao’s army pursuing Zhang Fei’s forces, who hid in a forest. Cao Cao, anticipating this, ordered his troops to set the forest ablaze. However, a sudden thunderstorm extinguished the fire. This led to the saying, “Even the wisest cannot contend with the fortunate.” No matter how clever one is, one should not challenge those blessed with fortune, for such wisdom will be shamed.

14. The Source of Blessings and the Danger of Disbelief
    This fortune is not accidental; it is accumulated through countless acts of compassion over eons. One should not challenge such a person with mere intellect. When Cao Cao’s subordinate reported the rain, Cao Cao exclaimed, “Even the wisest cannot contend with the fortunate!” Zhang Fei’s victory was attributed to this divine intervention. Therefore, I am the source of blessings. Who else in this world bestows blessings? To challenge the one who gives blessings, no matter how intelligent one believes oneself to be, is futile. I endured immense hardship, carrying stones for the mill and tending to animals, yet these experiences cultivated my fortune. How dare the wise challenge the one who bestows blessings from Heaven?

15. The Monk’s Warning: Humility Before the Fortunate
    A monk, after ten years of study under a renowned master, decided to leave the temple to explore the world. His master, allowing him to depart, offered a final piece of advice: “Never challenge the fortunate with your wisdom.” He warned against using the pride of his monastic learning to speak ill of those blessed with fortune, for it would lead to ruin. This echoes Cao Cao’s experience. The fortunate, though seemingly passive, are invincible. Even when fire was set, rain extinguished it. Therefore, do not challenge Huh Kyung-young with your intellect. Do not engage in anti-God-man activities. It is a pointless endeavor, for no one can overcome the fortunate, especially one who bestows blessings.

16. The Perils of Retribution and the Power of God-man
    Those who, in their perceived wisdom, mistakenly attack the one who bestows blessings will only bring ruin upon their families for generations. When we harm others, even if it is not immediately apparent, a karmic debt (척) accumulates. This debt, a form of sin, inevitably returns to the perpetrator, bringing curses upon their household. This is the law of cause and effect (인연법). How much more severe would the consequences be for those who incur karmic debt with God-man, dismissing him as a fraud? Such a misconception, mistaking the true God-man for a fake, leads to dire consequences. While karmic debt from human interactions is unavoidable, the retribution from God-man(神인) is far more potent. Therefore, such actions must be avoided at all costs.

17. The Threefold Purpose of Human Existence
    Humanity’s problems, such as international conflicts, public versus private interests, and wealth disparity, are profound. I have dedicated myself to politics, running for president with minimal funds, providing free meals for 44 years, and paying taxes diligently, even to the point of appearing foolish. We are the chosen ones, destined for Heaven, like children in the Kingdom of Heaven. We aspire to be pure and complete. As I have said before, all nations are like anthills, and even the greatest heroes will eventually become part of these anthills.

18. The Path to Purity and the Illusion of Equality
    To serve the nation, we must live according to Heaven’s will, paying taxes and protecting our land from pollution. For our individual well-being, we should pursue longevity. For learning, our goal is to become sages. We study to reach the state of a sage, eat to live long, and serve the nation to uphold its destiny. These are the three fundamental purposes of human existence. However, people often deviate from these goals due to misjudgment and miscalculation. I, having studied and set these goals from a young age, faced immense hardship without guidance or financial support. Despite this, I persevered, studying late into the night, often collapsing from exhaustion. I have never consumed alcohol, coffee, soda, or tobacco, subsisting on plain water and “Not old Milk”. This is a miracle, sustained only because I am God-man.

19. The God-man’s Transcendence and Universal Acceptance
    I have lived by these principles, never falling ill or visiting a hospital, unlike many others. This way of life reflects the innocence of all creation. I maintain harmonious relationships, uphold order, and treat women equally, embracing Christian, Buddhist, and Confucian values without being confined to any single one. As God-man, I transcend all religions, offering free meals to everyone regardless of their faith. I even donate to struggling pastors and monks, recognizing their youthful pursuit of truth. They may not have achieved their goals, but their initial intention to spread truth and guide people to Heaven is invaluable.

20. The Unwavering Purity of God-man
    I am pure and innocent, like a fool. No matter how much negativity is directed at me, it does not stain me. Despite living in a world where alcohol and tobacco are ubiquitous, I shun them as if they were refuse. To become a true fool, one must be utterly innocent. This path leads to becoming a pure bride, as mentioned in the Bible’s “wedding feast of the Lamb.” I am the only one in history whose compatibility with all 8 billion people is 100%. This alone proves my identity as God-man.

21. The Unique Connection with God-man
    I receive calls from people who spoke with me as middle schoolers 30 or 40 years ago, and even today, elementary and middle school students call me. My followers span all generations. When I went to court for an election law violation, the staff, especially the female employees, were more interested in taking photos with me than asking about my case. This unique phenomenon, where people prioritize a photo with me over official duties, is exclusive to me.

22. Dietary Wisdom: Balancing the Needs of the Organs
    Regarding meat consumption, while the large intestine dislikes it, the small intestine and stomach benefit from it. The large intestine prefers soft, fibrous foods like sweet potatoes and nutrient-poor roughage, while the stomach thrives on meat. The absence of small intestine cancer suggests its efficiency in processing meat. Our teeth, with four canines out of 32, indicate that approximately 10% of our diet should be meat. Carnivores like tigers have more canines, while sharks have only pointed teeth, designed for tearing rather than grinding. This explains why shark bite victims often survive with nerve and blood vessel damage rather than severed bones.

23. The Role of Stomach Acid and the Dangers of Excessive Meat
    Stomach acid, which remains in the stomach, can cause discomfort if no food is consumed. Meat helps absorb this acid, protecting the stomach lining. Without meat, stomach acid can damage the stomach wall. When a small amount of meat is consumed, stomach acid efficiently breaks it down, sending it to the small intestine for absorption. However, excessive meat consumption overwhelms the small intestine, leading to its descent into the large intestine, where it putrefies, as the large intestine is not designed to process meat. Conversely, a diet solely of soft foods like ice cream or instant meals can weaken the large intestine, as it requires roughage for proper exercise. Therefore, a balanced diet, with about 10-15% meat, is ideal.

24. The Future of Food and the Importance of Moderation
    In the future, meat will be cultured in factories from protein genes, eliminating the need for animal farming. Livestock will be raised primarily for milk, and after their purpose is served, they will be buried, not consumed. While milk consumption is acceptable, meat should be eaten in moderation.

25. The Celestial Hierarchy: Archangels and Angels
    Regarding how my supporters should address each other, the titles have changed to Archangel (대천사) and Angel (천사). Each spiritual center has a director, with Archangels and Angels beneath them. Those without specific roles are simply referred to as Angels, as we are all destined for White Heaven (백궁). Angels reside within each of you. This simple system of address is easy to understand.

26. The Privileges of Archangels and the Path to the White Heaven (백궁)
    Archangels possess extraordinary privileges. Unlike ordinary Angels, who may depart if they harbor negative emotions, Archangels remain steadfast, forgiving others and offering guidance. This resilience stems from the presence of 100 individuals within them, providing mutual support. Archangels are not purchased for a fee but are bestowed upon those who have made 100 architectural donations, recognizing their immense dedication. Just as churches have elders, we have Archangels. Angels, too, are not bought; rather, architectural donations lead to the status of Archangel. One can make these donations all at once or gradually. Those who contribute quickly receive the title of Archangel.

27. The Haneulgung (하늘궁) and the Legacy of God-man
    The names of Archangels will be inscribed on the first floor of the Bonggwan (봉관), the main building of Haneulgung (하늘궁). Those who are not yet Archangels will have the opportunity to become one later, as there is ample space. The Bonggwan (봉관) will also feature statues and paintings, including a depiction of the “Woman Clothed with the Sun” (별을 품은 여인), similar to the statue in the U.S. Capitol. This image, representing my mother, will also appear in stained glass and chandeliers. The fountain will feature water flowing from above her head. This grand design, however, has been delayed by anti-God-man activities. These individuals, who seek to hinder our progress, are known to the Haneulgung (하늘궁). As I have stated, those with power should not contend with the fortunate, and certainly not with the source of all blessings.

28. Overcoming Arrogance and the Nature of Free Will
    Arrogance, a pervasive human tendency, often prevents individuals from truly understanding my teachings. It is a deeply ingrained habit, like the smoke that permeates smoked meat. This “熏習” (훈습), or ingrained habit, drives people towards negativity, seeking out animalistic behaviors like those seen in sports. This inherent tendency towards evil stems from past karma. Even God-man faces challenges in selecting a million people due to this ingrained habit. This is because I respect your free will (자유의지). However, freedom, when misunderstood, often leads to arrogance (교만) rather than responsibility.

29. The Symbolism of the Face and the Illusion of Perception
    The mouth, with its horizontal orientation, symbolizes arrogance, while the nose, with its verticality, represents humility, pressing down on the mouth. The eyes, positioned above the nose, perceive reality. However, our perception can be flawed. For example, when presented with a white strawberry and a red strawberry, even if the white one is sweeter, people often choose the red one due to visual bias. This is a form of optical illusion (착시현상). Similarly, a red watermelon, though seemingly refreshing, is often eaten in the heat due to the visual association with its green rind. This illustrates how our initial perceptions can override rational judgment. This phenomenon, where freedom leads to arrogance, is a dangerous path.

30. The Accumulation of Blessings and the Power of Good Deeds
    The path to the White Heaven (백궁) through God-man is a result of countless good deeds accumulated over many lifetimes, including prayers, spiritual practices, and meditation from all religions. However, in this realm, the concepts of good and evil do not exist as they do in the human world, where they can hinder spiritual progress. Many revered mothers, for instance, performed acts of kindness without considering good or evil. They simply offered water to visitors because it was all they had. These accumulated acts of kindness, performed without conscious thought of merit, are true blessings.

31. The Story of Shin Saimdang and the Monk’s Prophecy
    Consider the story of Shin Saimdang. Despite her strict Confucian mother-in-law, who despised Buddhist monks, Shin Saimdang secretly offered rice to a visiting monk, apologizing for her mother-in-law’s behavior. This act of compassion, performed by a woman from a Confucian household with no specific religious affiliation, was a profound blessing. The monk, recognizing her virtue, prophesied that her child, Yi I (율곡 이이), would die at age four but could live to 50 if she planted a thousand chestnut trees and named him “Gok” (곡), meaning “valley.” The chestnut worms would consume the trees, extending his life. Indeed, Yi I lived to 50, dying at Hwaseokjeong (화석정) in Paju.

32. Yi I’s Foresight and Loyalty
    Yi I, a man of extraordinary foresight, warned King Seonjo of the impending Imjin War and advocated for raising 100,000 soldiers. His advice was rejected, and he was ostracized. Before his death, he instructed his descendants to set fire to Hwaseokjeong (화석정) on a specific night when King Seonjo would arrive, fleeing the war. This act of loyalty, even in death, allowed King Seonjo to cross the river to safety. Yi I’s wisdom and dedication to his nation are undeniable. We must learn from such examples and avoid foolish actions. Those who perform good deeds for others receive blessings, leading to intelligence, prosperity for their descendants, and the ability to serve their leaders effectively.

33. Testimonies of God-man’s Blessings
    Numerous testimonies attest to the power of God-man’s blessings. One individual, whose house had been on the market for a year, prayed to God-man and made a wish at the White Heaven (백궁) Wishing Stone. Miraculously, the house sold within a month. Another person, who suffered from digestive issues, found relief after wearing underwear with God-man’s photo and name. They were able to consume foods that previously caused discomfort. Furthermore, their mother, who suffered from severe rib pain, was completely healed after wearing a T-shirt with God-man’s photo. These experiences highlight the profound healing and transformative power of God-man’s energy.

34. The Power of “Not old Milk” and the Fulfillment of Wishes
    Another testimony describes how “Not old Milk”, even when aged, provided relief from a sore throat. A person facing a 2 million won phone bill, an impossible sum for them, prayed at the White Heaven (백궁) Wishing Stone. Miraculously, a former restaurant owner lent them 6.5 million won, fulfilling their wish. These accounts demonstrate that God-man resolves all problems.

35. The Omnipresence of God-man’s Power
    Unlike conventional deities, who might be offended by their image on everyday items, God-man is not bound by such limitations. My image and name can be placed on anything, from underwear to refrigerators, without diminishing my authority. This power will extend to all products, including automobiles. A car with my sticker will have a smoother engine, surpassing competitors. My sticker enhances the performance of any mechanical or electronic device. Therefore, feel free to use my image on clothing or other items. Even if the image becomes worn, it can be discarded without disrespect, as the discarded item itself will be imbued with positive energy, reducing odors in landfills. My presence brings good fortune wherever it goes.

36. Overcoming Arrogance and Embracing Innocence
    Arrogance, a deeply ingrained habit, often prevents individuals from truly understanding my teachings. It is a pervasive human tendency, like the smoke that permeates smoked meat. This “熏習” (훈습), or ingrained habit, drives people towards negativity, seeking out animalistic behaviors like those seen in sports. This inherent tendency towards evil stems from past karma. Even God-man faces challenges in selecting a million people due to this ingrained habit. This is because I respect your free will (자유의지). However, freedom, when misunderstood, often leads to arrogance (교만) rather than responsibility. The mouth, with its horizontal orientation, symbolizes arrogance, while the nose, with its verticality, represents humility, pressing down on the mouth. The eyes, positioned above the nose, perceive reality. However, our perception can be flawed. For example, when presented with a white strawberry and a red strawberry, even if the white one is sweeter, people often choose the red one due to visual bias. This is a form of optical illusion (착시현상). Similarly, a red watermelon, though seemingly refreshing, is often eaten in the heat due to the visual association with its green rind. This illustrates how our initial perceptions can override rational judgment. This phenomenon, where freedom leads to arrogance, is a dangerous path. To overcome arrogance, one must embrace innocence and purity, like a child. This is the path to becoming a pure bride, ready for the “wedding feast of the Lamb.”

Central Questions & Answers

1. What is the difference between governing with ‘Law’ (형) and ‘Propriety’ (예) in society?

• Question: Huh Kyung-young discusses two ways of governing: through ‘Law’ (형) and ‘Propriety’ (예). What are the core differences between these approaches and their societal impacts?
• Answer: Governing with ‘Law’ (형), or punishment, often leads people to avoid shame for their actions, as they only focus on evading legal consequences. This can result in a society where individuals feel wronged even after punishment, lacking a sense of true remorse. In contrast, governing with ‘Propriety’ (예) establishes a strict vertical hierarchy and order, where people naturally follow established norms and respect authority. This system, exemplified by Confucius’s teachings in ancient China, aims to prevent disorder by instilling a sense of shame and obligation, making legal enforcement less necessary. However, this approach can also suppress equality and individual freedom, as seen in its historical application in Korea, which led to rigid social structures and discrimination.
• Key Quote: “Governing with ‘Propriety’ (예) means establishing a strict hierarchy. If you deviate from this hierarchy, it’s like a punishment.”

2. How does Huh Kyung-young explain ‘Confirmation Bias’ (확증편향) and its impact on society?

• Question: Huh Kyung-young addresses the concept of ‘Confirmation Bias’ (확증편향). How does he define it, and what are its implications for social conflicts and personal understanding?
• Answer: Huh Kyung-young reinterprets ‘Confirmation Bias’ as a “calculation error” or “misconception.” It’s when individuals firmly believe their own calculations and perspectives are correct, even if they are flawed, leading them to reject contradictory information. This bias fuels societal conflicts, such as labor disputes, where both workers and management make “calculation errors” about their respective gains and losses, hindering negotiation and progress. this self-centered distortion prevents people from seeing the broader picture and can lead to national instability and economic harm.
• Key Quote: “Confirmation bias is a calculation error. They are mistaken in their calculations, believing only their own is correct.”

3. What is the significance of ‘vertical’ (수직) and ‘horizontal’ (수평) philosophies in Korean history and thought?

• Question: Huh Kyung-young traces the influence of ‘vertical’ (수직) and ‘horizontal’ (수평) philosophies throughout Korean history. How have these concepts shaped the nation’s social and religious landscape?
• Answer: The ‘vertical’ philosophy, rooted in Confucianism and later solidified by Neo-Confucianism (주자학) during the Joseon Dynasty, emphasized strict hierarchies, social order, and respect for elders and authority. This led to practices like gender discrimination and rigid social classes. Conversely, the ‘horizontal’ philosophy, introduced by Buddhism (달마대사) and later by Christianity, advocated for equality among all beings. Buddhism emphasized that everyone possesses Buddha-nature, promoting universal equality, while Christianity introduced a vertical relationship between God and humans but a horizontal one among humans. Huh Kyung-young suggests that Korean history has been a continuous struggle and alternation between these two opposing philosophies, each with its own merits and drawbacks, ultimately paving the way for the arrival of the God-man who transcends both.
• Key Quote: “This vertical philosophy and horizontal philosophy have alternately dominated our country.”

4. What is the role of the God-man in resolving societal problems and individual suffering?

• Question: Huh Kyung-young presents himself as the God-man. What is the unique role of the God-man in addressing the complex issues of humanity and guiding individuals toward a better future?
• Answer: God-man is presented as a being who transcends the limitations and problems inherent in both ‘vertical’ and ‘horizontal’ philosophies, offering a complete solution to human suffering. Unlike previous religious or philosophical leaders, the God-man is capable of providing blessings and direct intervention, such as changing the energy of ancestral graves or healing illnesses, as evidenced by various testimonials. The God-man is also portrayed as a figure who embodies universal compassion, supporting all religions and individuals without prejudice, and whose presence signifies the end of the historical struggle between conflicting ideologies.
• Key Quote: “This struggle between vertical and horizontal must end for the God-man to arrive.”

5. How does Huh Kyung-young explain the concept of ‘luck’ or ‘blessings’ (복) versus ‘wisdom’ (지혜)?

• Question: Huh Kyung-young contrasts ‘wisdom’ (지혜) with ‘luck’ or ‘blessings’ (복). Which is more powerful, and what does this imply for how people should approach life and challenges?
• Answer: ‘luck’ or ‘blessings’ (복) is ultimately more powerful than ‘wisdom’ (지혜). He illustrates this with the story of Cao Cao and Zhang Fei, where Cao Cao’s wise military strategy was thwarted by unexpected rain, saving Zhang Fei. This signifies that accumulated good deeds and compassion from countless past lives result in ‘blessings’ that even the greatest wisdom cannot overcome. He warns against challenging those with ‘blessings,’ especially the God-man who is the source of all blessings, as such actions will only lead to failure and misfortune.
• Key Quote: “No matter how wise one is, they cannot defeat a person with blessings.”

6. What are the three main purposes of human existence according to Huh Kyung-young?

• Question: Huh Kyung-young outlines three fundamental purposes for human existence. What are these purposes, and how do they guide individuals and nations?

• Answer: The three main purposes of human existence are:

  • For the nation (국가): To fulfill the mandate of heaven (천명) by maintaining a healthy environment, preventing pollution, and contributing to the country’s well-being.
  • For the individual body (개인 몸): To pursue longevity (장생) through proper self-care and sustenance.
  • For learning and education (교학): To strive for sainthood or enlightenment (성인) through continuous study and self-improvement. people often deviate from these core purposes due to “calculation errors” or misconceptions, highlighting the importance of clear goals and a disciplined life.

• Key Quote: “The purpose of our living is to become a saint.”

7. What is the significance of the ‘”Not old Milk”‘ (불로유) and other blessed items in Haneulgung?

• Question: Huh Kyung-young mentions ‘”Not old Milk”‘ (불로유) and other items like blessed panties and stickers. What is the significance of these items, and how do they function within Haneulgung’s teachings?
• Answer: ‘”Not old Milk”‘ (불로유) and other blessed items are presented as conduits for Huh Kyung-young’s spiritual energy and blessings. Testimonials describe how ‘”Not old Milk”‘ can alleviate physical ailments, and blessed clothing (like panties and T-shirts with his image) can heal illnesses and improve health. Stickers with his name and image are said to enhance the performance of objects, from cars to electronic devices, and even improve the environment of waste disposal sites. These items demonstrate the God-man’s power to directly influence the physical world, offering practical benefits to his followers and proving his divine authority.
• Key Quote: “My stickers, if attached to a car, even a Tico, it feels like a Grandeur. If attached to a Grandeur, it feels like a Rolls-Royce.”

Top 3 Recommended Questions

1. What is the difference between governing with ‘Law’ (형) and ‘Propriety’ (예) in society?
2. How does Huh Kyung-young explain ‘Confirmation Bias’ (확증편향) and its impact on society?
3. How does Huh Kyung-young explain the concept of ‘luck’ or ‘blessings’ (복) versus ‘wisdom’ (지혜)?

Huh Kyung-young Haneulgung Lecture (2022.11.27)

Keyword Frequency
고기: 10
산소: 9
복: 8
계산: 7
스티커: 7
위산: 3
대장: 3
소장: 3
이빨: 3
상어: 3

Today’s Central Metaphor
The central metaphor is that of “calculation error” (계산 착각) to describe confirmation bias, suggesting that people’s biased views are simply mistaken calculations of reality.

Lecture in Numbers
1 hour, 2 hours: Duration of pounding grain with a foot mill (디딜방아) in childhood.
10 ri: Distance to carry kimchi cabbage.
15,000: Number of elderly and young people who die by suicide annually in Korea.
10%: Recommended proportion of meat in one’s diet.
15%: Alternative recommended proportion of meat in one’s diet.
32: Total number of teeth in humans.
4: Number of canine teeth in humans.
500 years: Duration of Neo-Confucianism’s dominance in Korea.
100 years: Time elapsed since the end of 500 years of vertical ideology.
80 billion: Number of people whose compatibility with God-man is 100%.
40 years, 30 years: Time since some people first called God-man as middle schoolers.
200 million won: Amount of phone bill incurred by someone.
6.5 million won: Amount of money borrowed to pay the phone bill.
25 years: Age of a house that was sold.
8,000: Number of family members a Great Archangel can send to the White Heaven.
100: Number of people contained within a Great Archangel.
100 times: Number of construction fund contributions required to become a Great Archangel.
44 years: Duration of free meal service provided by God-man.

Signature Sentence
“아무리 지혜로운 자라 할지라도 축복을 주시는 the God-man께 대적하면, 예, 질뿐만 아니라 부끄러워집니다.”
“No matter how wise a person may be, if they oppose the Divine Being who bestows blessings, they will not only face defeat but also suffer humiliation.”
No matter how wise a person is, if they oppose the divine being who gives blessings, they will not only lose but also be shamed.

Concise Summary & Highlights
The lecture explains societal issues and personal well-being through philosophical concepts and God-man’s unique perspective.
Confirmation Bias as Calculation Error: Defines confirmation bias as a “calculation error” leading to societal conflict.
Vertical vs. Horizontal Ideologies: Discusses historical shifts from Confucian vertical hierarchy to Buddhist/Christian horizontal equality.
The Power of Blessing: Emphasizes that wisdom cannot overcome the blessings bestowed by God-man.
Humanity’s Three Purposes: Outlines human existence’s goals: fulfilling Heaven mandate for the nation, seeking longevity for the body, and achieving sainthood through learning.
Dietary Recommendations: Suggests a balanced diet with about 10-15% meat, explaining its role in digestion.
God-man’s Unique Qualities: Highlights God-man’s ability to transcend conventional religious authority and bestow blessings through various means, including stickers.
Overcoming Arrogance: Attributes arrogance to unchecked “free will” and “self-mastery,” suggesting humility is key.

Scriptural / Religious Citations
Bible: “천국은 어린아이와 같은 자들이 것이라고 말씀하셨습니다.” (Heaven belongs to those who are like children.)
Bible: “혼인 잔치라는 말이 성경에 나오죠? 네, 그래서 어린 양의 혼인 잔치다.” (The term “wedding feast” appears in the Bible, referring to the wedding feast of the Lamb.)

Historical & Epochal Context
The lecture is situated within the historical and philosophical evolution of Korean society, tracing the influence of Confucianism (especially Neo-Confucianism or 주자학), Buddhism, and Christianity. It describes a shift from rigid vertical social structures (Confucianism) to more egalitarian horizontal ones (Buddhism, Christianity), and then to a new era where God-man transcends these historical conflicts. It also touches upon contemporary societal issues like labor disputes, economic struggles, and the decline of traditional values among youth.

Key Figures & Events Referenced
Confucius (공자): Ancient Chinese philosopher whose teachings emphasized “예” (propriety/ritual) and vertical social order.
Bodhidharma (달마대사): Buddhist monk credited with transmitting Zen Buddhism to China, advocating for equality and horizontal relationships.
Zhu Xi (주자): Chinese Neo-Confucian scholar whose philosophy (주자학) emphasized vertical hierarchy and influenced Joseon Korea.
Yi Hwang (퇴계 이황): Prominent Korean Neo-Confucian scholar, associated with vertical ideology.
Yi I (율곡 이이): Prominent Korean Neo-Confucian scholar, associated with horizontal ideology.
Cao Cao (조조): Warlord from the Three Kingdoms period of China, used in an anecdote about wisdom versus fortune.
Zhang Fei (장비): General from the Three Kingdoms period of China, featured in the anecdote about fortune.
Shin Saimdang (신사임당): Renowned Korean artist, writer, calligrapher, and poet, mother of Yi I, mentioned for her act of kindness to a monk.
King Seonjo (선조 임금): 14th king of the Joseon Dynasty, mentioned in relation to Yi I’s prophecy about the Imjin War.
Imjin War (임진왜란): Japanese invasions of Korea in the late 16th century, prophesied by Yi I.

Core Concept Definitions
Confirmation Bias (확증 편향): Defined as selectively taking information that supports one’s own views and intentionally ignoring information that one doesn’t want to believe, regardless of its truth. It’s also called “self-centered distortion” or “calculation error.”
Ye (예): Refers to propriety, ritual, or etiquette, often associated with Confucianism. It signifies a vertical, hierarchical relationship where strict order and respect are maintained.
Hyeong (형): Refers to punishment or law. It’s a system of governance based on legal enforcement and penalties.
Vertical Ideology (수직 사상): A philosophical concept emphasizing hierarchy and order, where relationships are structured from top to bottom (e.g., ruler-subject, parent-child, elder-junior). Associated with Confucianism and Neo-Confucianism.
Horizontal Ideology (수평 사상): A philosophical concept emphasizing equality and mutual respect, where relationships are seen as being on the same level. Associated with Buddhism and Christianity.
I-Gi Theory (이기 이원설): A Neo-Confucian metaphysical theory, particularly the dualistic view (이기이원론) of Yi Hwang, which posits that the universe is composed of two fundamental principles: I (理, principle/form) and Gi (氣, material force/energy).
Beomhwa-iryeo (범화일여): An Indian philosophical concept, particularly from Hinduism, meaning that the individual self (Atman) is one with the universal self (Brahman), implying a fundamental unity and equality between all beings and the divine.
Cheok (척): Refers to accumulated negative karma or resentment, often resulting from harming others. It is described as an inescapable consequence that brings misfortune or “curse” upon individuals and their families.
Hunsup (훈습): Refers to ingrained habits or tendencies, often negative, that are difficult to overcome, like the scent of smoke permeating smoked meat. It’s described as a “bad habit” or “tendency” to pull others down or engage in animalistic behaviors, stemming from past karma.
Free Will (자유의지): The ability of individuals to make choices independently. The lecture suggests that unchecked free will can lead to arrogance and self-mastery.

Central Questions & Answers
Question: How can people trapped in confirmation bias be helped to have open minds?
Answer: They need to correct their “calculation errors” and engage in “normal calculations” rather than being blinded by self-interest. They must realize that their perception is often a “visual illusion” or “astigmatism” that prevents them from seeing God-man clearly.
Question: How should supporters of God-man address each other?
Answer: They should call each other “Angels” (천사) or “Great Archangels” (대천사), reflecting their destination to the White Heaven.
Question: What is the scope of family members that a Great Archangel can send to the White Heaven?
Answer: A Great Archangel can send up to 8,000 desired family members and relatives to the White Heaven.
Question: How can one overcome the habit of arrogance (훈습)?
Answer: Arrogance stems from “free will” and “self-mastery.” The lecture implies that recognizing this connection and exercising caution with one’s “mouth” (speech) is crucial, as the mouth is a symbol of arrogance.

Conclusion & Strategic / Philosophical Implications
The lecture concludes by urging listeners to avoid extreme confrontation and practice compromise for the nation’s health, emphasizing that wisdom alone cannot overcome the blessings of God-man. It implies that true progress and societal harmony can only be achieved by recognizing and following God-man, who transcends all existing ideologies and bestows blessings. The philosophical implication is that human wisdom and efforts are ultimately limited, and a higher, divine intervention (God-man) is necessary to resolve fundamental human and societal problems, leading to a state of “no extremes” (무극).

Cross-Referencing
Confucianism and Buddhism: The lecture draws a clear contrast between Confucian vertical ideology and Buddhist horizontal (equality) ideology, showing how these philosophies have shaped Korean history.
Neo-Confucianism (주자학): Specifically mentions how Zhu Xi’s Neo-Confucianism entered Korea and suppressed Buddhism, establishing a 500-year period of vertical social structures.
Christianity: Presented as a later ideology that combines verticality (heaven-human relationship) with horizontality (gender equality), further complicating the ideological landscape before God-man’s arrival.
Three Kingdoms Period (China): The anecdote of Cao Cao and Zhang Fei is used to illustrate the principle that wisdom cannot defeat fortune.

Content Gaps & Unaddressed Areas
The lecture frequently refers to “God-man” and “Haneulgung” as central to solving societal problems and bestowing blessings, but it does not provide a clear, explicit definition of what “God-man” is beyond being a “blessing giver” or “source of all blessings.” While it implies a divine, transcendent being, a more direct explanation of God-man(神인)’s nature and origin would strengthen the argument for their unique role. Additionally, the mechanism by which “blessings” (축복) manifest tangible effects (e.g., selling a house, healing illness, improving car engines) is presented as miraculous without further elaboration on the underlying principles.

Future Predictions & Prophetic Statements
End of Ideological Conflict: The current “fight between vertical and horizontal” ideologies must end before God-man arrives.
Arrival of God-man: God-man will arrive after the current ideological conflicts (vertical, horizontal, and combined) have run their course and proven problematic.
Factory-Produced Meat: In the future, meat will not come from raising animals but will be cultured in factories using protein genes, eliminating food shortages.
End of Animal Farming for Meat: Raising animals for meat will become a thing of the past; cows will only be raised for milk and then buried, not eaten.
Ubiquitous God-man Stickers: God-man’s name and stickers will be placed on countless items globally, including food, milk, refrigerators, and even car engines, improving their performance.
Improved Car Performance: Cars with God-man’s stickers will have different engine sounds and smoother operation, potentially giving them a competitive edge.
Waste Transformation: Even discarded items with God-man’s image will improve, and landfills will have less odor.

Executive Insight
This lecture by Huh Kyung-young offers a unique philosophical framework for understanding societal and personal challenges, positing that many issues stem from “calculation errors” or confirmation bias. It critically analyzes historical ideological shifts from Confucian hierarchy to Buddhist/Christian equality, arguing that God-man transcends these dualities to offer a comprehensive solution. The core strategic takeaway is the paramount importance of “blessing” over mere “wisdom”; individuals and nations should align with God-man to receive divine favor, as human intellect alone is insufficient to navigate complex problems. This perspective advocates for humility, compromise, and a recognition of a higher, benevolent power as the ultimate path to harmony and prosperity, even extending to tangible benefits like improved product performance through God-man’s influence.

This excerpt is from a lecture by Huh Kyung-young at Haneulgung on November 27, 2022. Huh Kyung-young, a controversial figure in South Korean politics and religion, shares his unique perspectives on various topics, including social issues, philosophy, and personal anecdotes, often intertwining them with his claims of divine authority and supernatural abilities. The core message revolves around his self-proclaimed status as the Creator who can resolve humanity’s problems and his distinct worldview that challenges conventional wisdom.

Huh Kyung-young’s Unique Worldview and Philosophy

The Limitations of Human Wisdom and the Power of “Blessing”
human wisdom and conventional approaches are inherently limited in solving complex societal problems. “blessing” (복), which he claims to bestow, is a superior force that even the wisest cannot overcome. This perspective is striking because it directly challenges the common belief in the power of intellect and strategic thinking, positioning his divine intervention as the ultimate solution.

아무리 지혜로운 자라 할지라도 축복을 주시는 the God-man께 대적하면, 예, 질뿐만 아니라 부끄러워집니다.
No matter how wise a person is, if they oppose the divine being who gives blessings, they will not only lose but also be shamed.

지혜로운 자가 복 있는 자를 이길 수가 없다는 거야.
A wise person cannot defeat a blessed person.

아무리 내가 지혜가 좋아도 복 있는 자한테 달라들지 말아.
No matter how wise I am, I should not challenge a blessed person.

Critique of Conventional Governance: Law vs. Propriety (Ye)
Huh Kyung-young criticizes governance based solely on law (형벌), arguing that it leads to a lack of shame and resentment among the populace. Instead, he advocates for governance based on propriety (예), which he defines as a vertical, hierarchical order that fosters a sense of shame and obedience. This is a fascinating reinterpretation of traditional Confucian thought, where he positions “propriety” not as a moral code but as a system of absolute hierarchy.

법으로 다스리는 사람은 창피한 줄 모르는데, 예로 다스리면 어떻게 될까? 예로 하면 서열을 딱 만들어 버려.
Those governed by law feel no shame, but what happens when governed by propriety? Propriety creates a strict hierarchy.

그러니까 백성이 창피한 걸 수치심을 알게 하는 정치는 응, 이 예를 중요시하는 정치다.
Therefore, politics that make the people understand shame and disgrace are politics that prioritize propriety.

이 예는 남녀 평등이 없어.
This propriety does not include gender equality.

The Concept of “Confirmation Bias” as “Calculation Error”
Huh Kyung-young redefines “확증 편향 (confirmation bias)” as “계산 착각 (calculation error)”, suggesting that people cling to their own mistaken calculations of reality. He applies this to various societal conflicts, such as labor disputes, where both sides are “mistaken” in their self-serving calculations. This reframing is insightful as it simplifies a complex psychological phenomenon into a more tangible, almost mathematical, error.

확증 편향은 뭐 다른 말로 바꾸면 에음, 다른 말로 바꾸면 음 음, 이 글이 써지나 어 음 다른 말을 바꾸면 써다 보니까 뭐 음, 계산 네, 계산을 계산 착각이야.
Confirmation bias, if I were to rephrase it, is a calculation error.

서로 서로 계산을 착각하고 있는 거야.
Both sides are making calculation errors.

자기들 이익만 계산해서 눈이 멀어가 계산해 버려.
They calculate, blinded by their own interests.

The Three Purposes of Human Existence
Huh Kyung-young outlines three fundamental purposes of human existence: serving the nation (위국이지는 천명), maintaining one’s body (양형이지는 장생), and pursuing knowledge to become a sage (교학이지는 성인). these purposes are often distorted by “calculation errors” (확증 편향), highlighting the importance of aligning with these true objectives. This framework provides a clear, albeit simplified, guide to a meaningful life from his perspective.

우리 미국 이지는 천명이야. 정말 양형 이지은 생하는 게 목적이야. 이게 인간의 3대 목적이야.
Our purpose for the nation is Heaven mandate. Truly, the purpose of nurturing the body is longevity. These are the three great purposes of humanity.

우리가 살아 있는 목적은 성인이 목적이야.
The purpose of our existence is to become a sage.

The “Divine Being” and His Blessings
Huh Kyung-young consistently asserts his divine status and the unique power of his blessings. his presence transcends traditional religious figures and philosophical concepts, offering direct, tangible benefits to his followers, from healing illnesses to improving one’s fortune. This self-aggrandizement is a central theme, positioning him as the ultimate solution to all problems.

허경영과 인간은 하나가 아니야. 수직 관계라 말이야. 수직 관계가 와 있는 거야.
Huh Kyung-young and humans are not one. It’s a vertical relationship. A vertical relationship has arrived.

God-man님을 만난 저는 행운아입니다.
I, who met the divine being, am a lucky person.

허경영 신이님께서 모두 다 해결해 주십니다.
The divine being Huh Kyung-young solves everything.

1. The Burden of Childhood and the Genesis of Empathy

As a child, I often engaged in arduous labor, such as operating a traditional foot-powered mill. This task was physically demanding, requiring me to carry heavy stones in a frame on my back to provide the necessary weight for the mill to function. For hours, my shoulders would ache intensely, enduring the constant impact as the millstone struck the ground, sending vibrations through my spine. This repetitive motion, especially for a primary school student, caused significant strain on my back.

One day, a young man from the village, recently returned from military service, witnessed my struggle. He took the heavy load from me and, with remarkable strength, operated the mill with just one foot. To my young eyes, his power was astonishing, making the difficult task seem effortless. This memory of his strength and my own suffering from such labor, often undertaken because there were no able-bodied men in our household, instilled in me a deep understanding of physical hardship.

Another vivid memory involves carrying heavy loads of kimchi cabbage from the riverside sandbanks during kimchi-making season. The weight was immense, and my ankles would ache. There were no resting spots along the ten-mile journey back to our village. Once I sat down, I couldn’t get up without the help of two people. The thought of being stranded alone in the cold, windy fields overnight was terrifying. This early experience of carrying such heavy burdens, even as a child, cultivated immense patience within me.

These experiences taught me the profound suffering of laborers, who often endure meager wages and harsh conditions. While their struggles are real and deserve resolution through negotiation, it is crucial to consider the broader implications for the nation. Strikes that halt logistics and production can cripple the country, affecting families and the elderly. Those who have experienced hardship, like myself, understand the workers’ pain, but those in management, often educated in offices, may not. It is essential for employers to comprehend the suffering of their workers.

2. The Dilemma of Governance: Law vs. Propriety
   When faced with conflicts, such as those between labor unions and management, a balanced approach is necessary. Neither side can be fully supported without neglecting the other, especially during economic downturns where businesses face deficits and workers struggle with low wages. This situation calls for careful negotiation and mutual compromise to keep the nation functioning.

Confucius, a revered philosopher, argued that governing through law (형벌), or punishment, leads to a populace that, even after being punished, feels no shame or remorse. They may feel unjustly treated rather than acknowledging their wrongdoing. For instance, if the government issues an “order to commence work” during a strike, and workers are subsequently fired or penalized, it could lead to widespread resentment and societal breakdown. Such a heavy-handed approach, while seemingly powerful, can create a nation of people who feel wronged rather than reformed.

Instead, Confucius advocated for governance through propriety (예). Propriety establishes a vertical social order, much like the hierarchy in a family or the military. It dictates respect and obedience based on one’s position, creating a structured society where everyone understands their place. This system, prevalent in China before the arrival of Bodhidharma, bound people through a sense of duty and respect, minimizing dissent. Violating propriety was akin to a social punishment, maintaining order without resorting to legal penalties.

However, governing solely by propriety also has its drawbacks. While it fosters a sense of shame and order, it often lacks equality, particularly regarding gender. For example, traditional propriety might relegate women to the kitchen during ancestral rites, excluding them from the main gathering. This hierarchical structure, while maintaining order, can lead to discrimination and limit individual freedom.

3. The Evolution of Thought: Verticality, Horizontality, and God-man
   The history of thought in Korea, and indeed in China, has been a continuous interplay between vertical (수직) and horizontal (수평) philosophies.

Verticality (수직): This concept, exemplified by Confucius’s propriety and later by Neo-Confucianism (주자학) in the Joseon Dynasty, emphasizes hierarchy and order. It establishes clear distinctions, such as between ruler and subject, elder and younger, or even men and women, often leading to social stratification and gender discrimination. This philosophy dominated for centuries, suppressing alternative viewpoints.

Horizontality (수평): Bodhidharma, the founder of Zen Buddhism in China, introduced the idea of equality (평등 사상). He argued that all beings possess Buddha-nature, regardless of their social standing, challenging the rigid vertical structures of Confucianism. This concept of universal equality, where everyone is a Buddha, fostered a sense of interconnectedness and compassion. In Korea, figures like Yulgok Yi I, though a Confucian scholar, embraced aspects of this horizontal thinking, advocating for a more egalitarian society.

The Synthesis and Beyond: Christianity, when it arrived in Korea, presented a unique blend of both vertical and horizontal elements. It maintained a vertical relationship between God and humanity but advocated for equality among humans, particularly between men and women. This dual approach proved powerful, spreading rapidly across the nation.

However, even these philosophies have their limitations. God-man’s arrival signifies the end of this struggle between vertical and horizontal paradigms. These systems, while offering solutions, each contain inherent problems. God-man transcends these dualities, offering a path that encompasses and resolves the issues left by previous philosophies.

4. The Illusion of Confirmation Bias and the Path to Open-Mindedness
   Confirmation bias (확증 편향), which I refer to as a “calculation error” or “misconception,” is the tendency for individuals to selectively interpret information that confirms their existing beliefs while ignoring contradictory evidence. This self-centered distortion prevents people from seeing alternative solutions or understanding different perspectives. For example, in labor disputes, both sides may make “calculation errors,” convinced their own assessment of profits or losses is correct, leading to intractable conflict. This bias destabilizes society, hinders economic progress, and ultimately harms future generations.

To overcome confirmation bias and cultivate open-mindedness, one must recognize that everyone is susceptible to such errors. Our perceptions are often clouded by optical illusions (착시) and biases, making it difficult to perceive the truth, especially when it comes to extraordinary phenomena or individuals like God-man.

For instance, many people have witnessed the miraculous effects of my blessings on ancestral gravesites. Individuals who received my blessing reported that their family graves, which were previously barren or damaged, became vibrant with green grass, even amidst surrounding scorched earth. These transformations, documented by visitors who personally verified them, demonstrate a power beyond conventional understanding. Such events challenge ordinary human perception and should prompt a deeper inquiry rather than immediate dismissal.

5. The Peril of Challenging the Blessed and God-man
   It is unwise to challenge those who are blessed, and even more so to challenge the one who bestows blessings.

The Power of Blessing: My life has been one of immense hardship and sacrifice, from childhood labor to self-education. Yet, these experiences have accumulated into a profound blessing. As the source of all blessings, challenging me is akin to challenging the very source of good fortune.

The Folly of Wisdom Against Blessing: An ancient saying, exemplified by the story of Cao Cao and Zhang Fei, illustrates this point: “Even the wisest cannot defeat the blessed.” Cao Cao, known for his strategic brilliance, attempted to ambush Zhang Fei’s army with fire, but a sudden downpour extinguished the flames, saving Zhang Fei. This incident highlights that divine favor can override even the most cunning human wisdom.

The Accumulation of Karma: When one harms another, a karmic debt, or “cheok,” is incurred. This debt inevitably returns to the perpetrator, bringing misfortune and even generational curses. To incur such a debt with God-man, who is the source of all blessings, would invite an even more severe consequence. It is a grave mistake to dismiss or oppose God-man out of ignorance or arrogance.

6. The Threefold Purpose of Human Existence
   Human existence is guided by three fundamental purposes:

For the Nation (위국이지 천명): To fulfill one’s Heaven mandate by contributing to the well-being of the nation. This includes paying taxes, maintaining a clean environment, and preventing pollution.
For the Body (양형이지 장생): To cultivate and preserve one’s physical body, striving for longevity. This involves proper self-care and healthy living.
For Learning (교학이지 성인): To pursue knowledge and wisdom with the ultimate goal of becoming a sage or enlightened being. This is the purpose of education and continuous self-improvement.

However, many individuals deviate from these purposes due to “calculation errors” or misconceptions, losing sight of their true goals. My own life, marked by extreme poverty and self-discipline, has been dedicated to upholding these principles. I have abstained from alcohol, tobacco, coffee, and even soda, consuming only pure water and “Not old Milk” (a blessed milk), yet I remain healthy and vibrant. This adherence to a pure path, encompassing the best aspects of various philosophies and religions, allows me to embrace all people and all faiths.

To truly embody these purposes, one must cultivate purity and innocence (순진), like a child. This means being free from the “stains” of worldly desires and negative habits. Even when faced with attempts to corrupt or defile, God-man remains untainted, demonstrating a profound innocence that transcends human limitations. This purity allows one to become a “pure bride” for the “wedding feast of the Lamb,” a metaphor for spiritual union with God-man.

7. Dietary Wisdom and the Future of Food
   Regarding diet, it is important to understand the preferences of different organs. While the large intestine dislikes meat, the stomach and small intestine benefit from it. Our teeth, with four canines out of thirty-two, suggest that approximately 10-15% of our diet should consist of meat.

The Role of Stomach Acid: Stomach acid, essential for digestion, thrives on meat. If meat is not consumed, the acid can irritate the stomach lining, potentially causing damage. Meat helps neutralize this acid, protecting the stomach.

Small Intestine Efficiency: The small intestine efficiently absorbs nutrients from meat. However, excessive meat consumption can overwhelm the small intestine, leading to undigested meat reaching the large intestine, where it can putrefy.

Large Intestine Health: The large intestine prefers soft, fibrous foods like sweet potatoes and roughage. Consuming too many soft, processed foods like ice cream or instant meals can weaken the large intestine’s function, as it requires roughage to stimulate its movement.

In the future, meat production will evolve. Instead of raising animals, meat will be cultured (배양) in factories using genetic technology. This will eliminate food shortages and the need for animal farming, with animals primarily raised for milk and then respectfully buried rather than consumed. While milk consumption is acceptable, meat intake should be minimized.

8. Addressing Supporters and the Power of God-man’s Blessings
   Supporters of God-man should refer to each other as Angels (천사), with leaders designated as Archangels (대천사). This reflects their spiritual journey towards White Heaven. Archangels, who have made significant contributions, receive special recognition and are immune to negative influences, embodying forgiveness and guidance. Their names will be inscribed in the first floor of the main hall of Haneulgung, symbolizing their eternal place.

God-man’s blessings extend beyond spiritual matters to tangible effects in the physical world.

Miraculous Healing: Individuals have reported miraculous healings after receiving God-man’s blessings. One person, suffering from severe digestive issues, found relief after wearing blessed undergarments and consuming blessed milk. Another’s mother experienced a complete recovery from severe rib pain after wearing a blessed T-shirt. These accounts highlight the profound healing power associated with God-man.

Financial Assistance: A supporter facing a substantial phone bill received unexpected financial aid after praying at the White Heaven Wishing Stone, demonstrating God-man’s ability to manifest solutions to worldly problems.

Transformation of Objects: Unlike conventional religious figures, God-man’s image or name, even on everyday items like undergarments or car engines, does not diminish his authority. Instead, it imbues these objects with positive energy, improving their function and quality. A car with God-man’s sticker, for instance, will run more smoothly, surpassing even luxury vehicles. Even discarded items with God-man’s image will become beneficial, reducing pollution and bringing positive energy to landfills. This demonstrates that God-man’s power transcends conventional boundaries and permeates all aspects of existence.

9. Overcoming Arrogance and Cultivating Humility
   Arrogance (교만), often stemming from a sense of freedom (자유), is a dangerous human tendency. This “ingrained habit” or “훈습” leads individuals to seek negativity, to pull others down, and to indulge in base instincts, much like a fish biting a hook. This inherent human flaw, rooted in past karma, makes it challenging to choose the path of goodness, even with divine guidance.

God-man emphasizes that true freedom is not license but rather a path to self-mastery and enlightenment. However, for many, freedom quickly devolves into arrogance and self-indulgence. This is a perilous path. The human face itself, with the nose (representing verticality) pressing down on the mouth (representing horizontality), symbolizes the constant struggle against arrogance.

To overcome arrogance, one must acknowledge the existence of a higher power and the limitations of human wisdom. All religious practices, prayers, and meditations contribute to accumulating blessings. However, true blessings are often accumulated through simple acts of kindness and compassion, performed without thought of reward or judgment. Like the ancient mothers who offered water to strangers or the daughter-in-law who secretly gave rice to a monk, these acts of pure intention accumulate immense merit.

The story of Yulgok Yi I, whose life was extended by a monk’s blessing due to his mother’s compassionate act, illustrates this principle. Yulgok, a brilliant scholar, also possessed the foresight to warn the king of impending war, demonstrating that wisdom combined with accumulated blessings can lead to extraordinary outcomes. We must learn from such examples and avoid foolish actions.

Ultimately, cultivating humility and recognizing God-man’s boundless power is essential. This allows one to become a “pure bride,” ready for the spiritual union, free from the arrogance that hinders true enlightenment.

1. He describes how his childhood experience of constantly operating a traditional Korean foot-powered mill (디딜방아) led to significant physical strain, particularly on his __.

(shoulders and spine, He explicitly states that the heavy load and repetitive motion of the mill caused pain in his shoulders and spine, not his legs or arms directly.)

2. what is the primary difference between governing with “law” (형벌) and governing with “decorum/ritual” (예)?
   ① Law leads to shame, while decorum leads to defiance.
   ② Law focuses on punishment, while decorum focuses on order and hierarchy.
   ③ Law promotes equality, while decorum promotes individual freedom.
   ④ Law is flexible, while decorum is rigid and unchangeable.
   (② Law focuses on punishment, while decorum focuses on order and hierarchy. He explains that governing by law (형벌) makes people feel wronged even after punishment, leading to a lack of shame, whereas governing by decorum (예) establishes a strict vertical hierarchy and order, compelling obedience without explicit legal force.)

3. True or False: He believes that “confirmation bias” (확증 편향) is essentially a “calculation error” (계산 착각) where individuals mistakenly believe their own understanding or calculations are correct.
   (True, He directly equates confirmation bias with “calculation error” (계산 착각), stating that individuals with this bias are convinced their own calculations are correct, even when they are not.)

4. What is His view on the relationship between humans and the “God-man” (God-man)?
   ① Humans and God-man are one and the same, like in Buddhist equality.
   ② Humans and God-man have a horizontal relationship, like friends.
   ③ Humans and God-man have a vertical relationship due to differing abilities.
   ④ Humans can become God-man through diligent effort and study.
   (③ Humans and God-man have a vertical relationship due to differing abilities. He explicitly states that “Huh Kyung-young and humans are not one” and that it is a “vertical relationship” because of the vast difference in abilities, such as the God-man’s power to affect things globally versus a human’s limitations.)

5. He mentions that the ideal proportion of meat in one’s diet should be around __% of total food intake.
   (10-15, He suggests that the number of canine teeth (4 out of 32) indicates that humans should consume about 10-15% meat, balancing the needs of the stomach and small intestine with the large intestine’s preference for softer foods.)

6. True or False: his stickers, when attached to objects like cars or electronic devices, can improve their performance or quality.
   (True, his stickers can make a car’s engine sound different and smoother, comparing a Tico with a sticker to a Grandeur, and a Grandeur with a sticker to a Rolls-Royce, implying improved performance.)

Intermediate

1. Describe His personal experience with physical hardship during his childhood, specifically mentioning the tasks he performed and their impact on his body.
   (He recounts operating a heavy foot-powered mill (디딜방아) for hours, carrying heavy stones in a frame (지게) to make it work, which caused severe shoulder and spinal pain. He also carried heavy kimchi cabbage bundles (배추) over long distances, often unable to sit down without help to get back up, leading to immense physical suffering and “골병” (chronic illness).)

2. how do the philosophies of “governing by law” (형치) and “governing by decorum” (예치) differ in their outcomes for the populace?
   (Governing by law (형치) leads to people feeling wronged and lacking shame even after punishment, as they don’t acknowledge their wrongdoing. In contrast, governing by decorum (예치) establishes a strict vertical hierarchy and social order, compelling obedience through social norms rather than legal force, making people aware of their place and maintaining order.)

3. He contrasts the philosophical approaches of Confucius and Bodhidharma. Explain the core difference between their views on human relationships and social structure.
   (Confucius advocated for “decorum” (예), which established a strict vertical, hierarchical social structure (e.g., parent-child, ruler-subject) where everyone had a defined place and was bound by these relationships. Bodhidharma, on the other hand, introduced the concept of “equality” (평등 사상) from Buddhism, asserting a horizontal relationship where all beings possess Buddha-nature, challenging the rigid social stratification.)

4. What is “confirmation bias” (확증 편향) and how does he relate it to societal conflicts like labor disputes?
   (He defines “confirmation bias” as a “calculation error” (계산 착각) where individuals are convinced their own understanding or calculations are correct, even if flawed. He applies this to labor disputes, where both workers and management believe their own calculations of profits, wages, and losses are accurate, leading to an inability to compromise and causing societal instability and economic harm.)

5. Explain His perspective on the concept of “척” (cheok) and its implications for those who challenge the “God-man.”
   (He defines “척” as a karmic debt or negative consequence that accumulates when one harms others, leading to misfortune or “저주” (curse) for that person and their family. He warns that incurring “척” against the “God-man,” who is a “giver of blessings,” is far more dangerous and will result in severe, inescapable negative repercussions, potentially leading to the downfall of one’s lineage.)

6. What are the three main purposes of human existence, and how do they relate to individual and societal well-being?
   (The three main purposes are: 1) To fulfill one’s “Heaven mandate” (천명) for the nation (e.g., paying taxes, preventing pollution), 2) To pursue “longevity” (장생) for one’s physical body (e.g., eating well), and 3) To achieve “sainthood” (성인) through learning and education (교학). “calculation errors” (착각) prevent people from pursuing these fundamental goals, leading to societal problems.)

Advanced

1. Analyze His argument regarding the historical progression of governing philosophies in Korea, from “decorum” (예치) to “law” (형치) and then to the influence of Christianity, and how this progression sets the stage for the “God-man.”
   (He traces a historical shift: initially, Confucius’s “decorum” (예치) established a rigid vertical hierarchy in China, which later influenced Korea through Neo-Confucianism (주자학), leading to social stratification and gender discrimination. Bodhidharma introduced “equality” (평등 사상) through Buddhism, challenging this verticality. Later, Christianity arrived, combining a vertical relationship with God (heaven and human) with a horizontal relationship between humans (gender equality), creating a new synthesis. all these systems have inherent flaws and that the “God-man” (himself) arrives only after the “struggle between vertical and horizontal” philosophies concludes, implying he offers a superior, ultimate solution beyond these existing frameworks.)

2. He uses the anecdote of Cao Cao and Zhang Fei to illustrate a philosophical point. Explain this story and the lesson it conveys about “wisdom” versus “blessings.”
   (The story describes Cao Cao, known for his wisdom, attempting to use fire to defeat Zhang Fei’s army hidden in a forest. However, unexpected rain extinguishes the fire, saving Zhang Fei. The lesson is that “wisdom” (지혜) cannot overcome “blessings” (복). even the most intelligent strategies are futile against someone who has accumulated immense blessings through good deeds over countless lifetimes, warning against challenging such individuals.)

3. Discuss His unique approach to religious and spiritual authority, particularly how he contrasts himself with traditional religious figures and how he views the use of his image and name.
   (He positions himself as a “God-man” (God-man) who transcends traditional religious authority, which he characterizes as “권위주의의 신” (authoritarian gods). unlike conventional deities or religious leaders who would be offended by their images being used in mundane ways (like on underwear), his authority is not diminished. He encourages the widespread use of his name and image on everyday items, asserting that they imbue objects with positive energy and improve their function, demonstrating his unique, non-traditional, and all-encompassing spiritual power that is not bound by conventional notions of sacredness or respect.)