2022.11.12 1361 The Testament of a Woman Embracing the Star

The Testament of a Woman Embracing the Star: The Prophecy of Huh Kyung-young’s Era

What is the core message of Huh Kyung-young’s lecture? “Hongik Ingan Jaese I-hwa” (benefiting humanity and governing with reason) is the highest ideology, surpassing all other political and religious philosophies.

The Highest Ideology: Hongik Ingan Jaese I-hwa
the Korean national ideology of “Hongik Ingan Jaese I-hwa” is superior to all other political and religious philosophies because it focuses on benefiting humanity and governing with natural principles.

1.1. Limitations of Existing Political Ideologies

Traditional religious teachings and invisible scriptures are no longer effective in the 21st century, as young people dislike blind obedience.
Throughout history, various political ideologies have been proposed:
Confucius advocated for rule by virtue (덕치주의), where leaders govern through moral example.
Han Fei proposed rule by law (법치주의), emphasizing strict adherence to legal codes.
Rule by propriety (예치주의) suggests governing through etiquette and social norms.
These ideologies, including democracy, socialism, and communism, are all encompassed within these frameworks.

1.2. The Superiority of “Hongik Ingan Jaese I-hwa”

The Korean people, through Dangun, advocated for rule by natural principles (이치주의).
This ideology is known as Hongik Ingan Jaese I-hwa (홍익인간 제세이화).
Hongik Ingan means “to broadly benefit humanity,” which is considered the highest good or “선” (seon).
Jaese I-hwa means “to govern the world with natural principles” or “to transform the world with reason”.
This involves applying the natural order to governance, similar to how a farmer understands the principles of planting and growth.
It aims to bring peace and comfort to people, encompassing both material and spiritual well-being.
In contrast, other political philosophies, such as those from Confucius, Laozi, and Han Fei, ultimately led to systems like the Chinese Communist Party, which have inherent problems.
For example, Confucianism emphasizes strict social roles (군군신신 부부자자), where rulers, subjects, fathers, and children must act according to their designated positions.
This focus on rigid roles and propriety (예) is seen as a precursor to the current Chinese political system, which is still governed by Confucian and Mencian thought under Xi Jinping.
The founding philosophy of Dangun is considered the best in the world, as no other political theory can match its depth.
Korean History and Culture: A Legacy of Benevolence and Propriety
Korean history and culture are uniquely characterized by benevolence, filial piety, and a deep respect for natural principles, contrasting it with the violent and self-serving origins of other nations.

2.1. Contrasting Korean and Other National Origins

Unlike other nations, the Korean people have a history of not invading or plundering others to establish their country.
For instance, the Israelites are depicted as conquering cities like Jericho, killing inhabitants, and taking their possessions, which is seen as a fundamental sin.
Their history is characterized by constant warfare and taking from others.
The Korean nation’s founding, celebrated as Gaecheonjeol (개천절), signifies a divine origin where the heavens opened to create the nation, rather than through conquest.
The Korean people are unique in their commitment to “Hongik Ingan,” which means broadly benefiting humanity, making them a peaceful nation.
Korean history is meticulously recorded, even documenting the private lives of kings, which demonstrates a strong adherence to principles of law and propriety.
This contrasts with other cultures, where rulers could act arbitrarily without accountability.

2.2. The Importance of Filial Piety and Tradition

The Korean people are known as the “Eastern Country of Courtesy” (동방 예의지국) due to their profound respect for elders and ancestors.
This is reflected in their unique tradition of “Simyo-sari” (시묘살이), where children would live by their parents’ graves for three years, even in dangerous conditions, to show extreme filial piety.
This deep respect for ancestors is also evident in the existence of family registries (Jokbo), which meticulously record family lineage for over a thousand years, a practice unique to Korea.
This strong tradition of filial piety and respect for elders is a source of great pride for Koreans.

2.3. The Principle of Three (정반합) and Stability

The number three is crucial for stability and revolution, as seen in various aspects of life.
A tripod (like a camera stand or a traditional Korean plow, 쇠스랑) needs three legs to stand firmly.
A family becomes stable with the addition of a child, making it three members (father, mother, child).
This concept is reflected in the “Jeong-Ban-Hap” (정반합) principle, meaning thesis, antithesis, and synthesis, which is essential for truth and healthy societal function.
Just as the human body needs both beneficial and harmful bacteria, and blood needs both red and white blood cells, a society needs both supporters and opponents to be healthy.
This balance prevents a single entity from gaining absolute power, which can lead to tyranny.
Therefore, even in a spiritual community, having a certain percentage of “anti” members is natural and even beneficial for growth and balance.
This understanding of the principle of three is deeply embedded in Korean philosophy, such as Cheonbugyeong (천부경) and Samil Singo (삼일신고), which emphasize the number three.
The Importance of “Small Heavens” and Education
the creation of “small heavens” through acts of kindness and the critical role of proper education, especially regarding sensitive topics, to prevent societal problems.

3.1. Creating “Small Heavens” Through Kindness

“Hongik Ingan” means doing good by greatly benefiting others, while causing harm is considered evil.
People should strive to create “small heavens” for others through acts of kindness.
An example is a high school girl who used her lunch money to pay for a taxi for an elderly woman who was lost and had no money, bringing her comfort and creating a “heaven” for the woman.
Such acts of kindness lead to positive outcomes for the giver.

3.2. The Need for Comprehensive Education

Lack of proper education, particularly sex education, can lead to unfortunate situations.
An example is a middle school girl who became pregnant and had to give up her baby, writing a heartbreaking letter expressing her love but inability to raise the child.
Such children are often unaware of pregnancy and childbirth, highlighting a failure in parental and school education.
Existing political systems like rule by law, virtue, or propriety are insufficient to address these complex social issues.
Rule by natural principles (I-hwa), however, would involve meticulous education and prevention to avoid such misfortunes for children.
Effective governance is crucial for creating a society where people are not harmed.
The Limitations of Current Governance and the Rise of Divine Politics
Huh Kyung-young critiques current governance systems for failing to instill a sense of shame for wrongdoing, advocating for a new era of “divine politics” that fosters moral responsibility and benefits all.

4.1. Shortcomings of Current Governance Systems

Current political systems often rely on rule by law (법치주의) because rule by ethics (윤리) or virtue (덕치주의) is insufficient to ensure compliance.
When people do not follow ethical guidelines (e.g., not paying taxes, violating traffic laws), legal penalties are imposed.
However, rule by law has a significant flaw: people often do not feel shame or remorse after serving their punishment.
They may attribute their legal troubles to bad luck or inadequate legal representation rather than acknowledging their wrongdoing.
This leads to a society where people are “shameless after punishment” (민면이무치), undermining the moral fabric.

4.2. The Necessity of “Jaese I-hwa” and Divine Politics

The ideology of “Hongik Ingan Jaese I-hwa” is essential because it aims to make people feel shame for their wrongdoings.
This approach, championed by Dangun, goes beyond mere legal or ethical governance by fostering a sense of moral responsibility.
Huh Kyung-young proposes a new form of governance called “divine politics” (신정정치), which is a “theocratic democracy” (신정주의적 민주주의).
This system would combine divine principles with democratic processes, allowing for public participation while being guided by higher truths.
He believes that when this “perfect divine politics” (컴플리트 시크라이) is established on Earth, it will lead to global unification.
Huh Kyung-young’s Divine Mission and Miraculous Powers
Huh Kyung-young claims to be the Creator with miraculous powers, sent to Earth to fulfill a prophecy and bring about a new era of spiritual understanding, evidenced by his ability to heal and imbue objects with special properties.

5.1. Huh Kyung-young’s Divine Origin and Mother’s Prophecy

Huh Kyung-young’s birth and his mother’s death are linked to a divine mission.
His mother, facing legal repercussions as a “thought criminal” (사상범) and wanting to protect her infant son, left him and passed away a week later.
Her dying wish, or “testament,” was that her son was not an ordinary child but one sent from above, a prophecy now symbolized in the U.S. Capitol building.
This event is presented as more painful than the virgin birth in the Bible, emphasizing his unique and suffering-filled origin.
He claims to have performed countless miracles and healings since childhood, with numerous documented proofs.

5.2. Demonstrations of Miraculous Powers

Huh Kyung-young asserts his ability to perform extraordinary feats, such as:
Instantly empowering or disempowering people with “archangels” and “blessings”.
Making refrigerators function without electricity.
Enabling blessed individuals to emit light and heal the dying.
A key demonstration of his power is the preservation of milk.
Milk, which normally spoils quickly, remains fresh indefinitely when his name is written on the container.
This phenomenon is presented as a scientific impossibility that proves his divine nature.
He dismisses claims by “anti” individuals who say their names also preserve milk as lies, challenging people to test it themselves.
He also claims to have healed a person’s hearing loss after touching their ear, with medical records confirming the prior condition.
His “blessing” (축복) encompasses all 12 virtues of Christianity (prayer, salvation, blessing, Holy Spirit, grace, resurrection, eternal life, heaven, grace, love, spirituality, faith), instantly imbuing them into a person.
Conversely, removing his blessing eliminates all these virtues.
He contrasts this with Buddhist terms (e.g., nirvana, enlightenment), which he claims have no connection to his blessing and are “empty philosophies”.
he is the Messiah (메시아) prophesied to return as a “cow” or “ox” (소띠).
This symbolizes his role as a sacrificial offering, similar to Jesus, who died as a sacrifice.
His return as an “ox” signifies a rebirth of that sacrifice.

5.3. Prophecies and Global Impact

Huh Kyung-young claims to have accurately predicted the COVID-19 pandemic and its economic impact in 2019-2020.
those who listened to his warnings were able to avoid financial ruin and even prosper.
he is the “yellow emperor” (황정) from the Korean Peninsula, a land of “five elements” (오행), fulfilling prophecies of a leader coming from the East.
He contrasts this with previous divine figures from the Middle East, who represented “fire” (불성) and an era of law and grace, but not completion.
His arrival signifies the completion and unification of the world.
Unlike Jesus, who was recognized by only 12 disciples and faced persecution, Huh Kyung-young expects to be recognized by millions within 20 years due to religious freedom, leading to a global transformation.
The Importance of “Obedience” and Respect for Elders
“obedience” to divine principles and respect for elders are crucial for a harmonious society, contrasting it with the pursuit of fleeting pleasures and the rigid application of law.

6.1. Obedience vs. Pleasure

Obedience (순종) is presented as the “medicine” (약) for all ailments and hardships.
Those who are obedient will find solutions to their problems.
The opposite of obedience is not disobedience, but pleasure (쾌락).
Modern society increasingly prioritizes pleasure over obedience, leading to a decline in religious participation and moral values.
This pursuit of pleasure can lead to disasters, whereas obedience leads to safety.
He notes that only in Islam do people die in large numbers due to obedience (e.g., during pilgrimages), while in other cultures, deaths occur due to the pursuit of pleasure.
The decline of traditional religions, with many churches and temples facing financial difficulties, indicates the end of the “religious era”.
He cites an example of a pastor who intentionally split his large church into smaller ones to prevent excessive growth and promote community, which he considers a commendable act.

6.2. Respect for Elders and Social Order

Huh Kyung-young highlights the importance of respect for elders as a fundamental aspect of Korean culture, contrasting it with Western legalistic approaches.
He gives an example of a restaurant where an older waitress serves an elderly customer before younger customers who arrived earlier, explaining that age takes precedence over arrival order in Korean etiquette.
This demonstrates that “order” and “law” are not always the most important factors; sometimes, respect and tradition override them.
He applies this principle to his proposed National Dividend (국민 배당금) policy, where he would give more money to the elderly (65+) than to younger adults (18+).
This is justified by the idea that the elderly have suffered more and have less time left, so they deserve greater comfort.
Testimonial of Healing and Conclusion
A testimonial from a follower describes miraculous healing after consuming milk blessed with Huh Kyung-young’s name, reinforcing his claims of divine power.

7.1. Miraculous Healing Testimonial

A follower named Seong Chang-ok, 55, who has believed in Huh Kyung-young for three years, shared a miraculous healing experience.
After writing Huh Kyung-young’s name on a carton of milk, attaching his photo, and drinking half a cup daily for three days, she experienced significant health improvements.
Her chronic irritable bowel syndrome, which she had suffered from for over 30 years and treated with medication, completely disappeared.
Black spots on her face and hands faded, and new hair grew on her head.
She also reported improved sleep.
She expressed deep gratitude to Huh Kyung-young and a desire to serve him.

The Testament of the Woman Who Embraced the Star

The Evolution of Governance Philosophies: From Virtue to Principle
The discourse commences with an exploration of various political philosophies that have shaped human civilization. Historically, Confucius advocated for 덕치주의 (Deokchi-juui), or rule by virtue, emphasizing that governance should be guided by moral principles and benevolent leadership. In contrast, others championed 법치주의 (Beopchi-juui), or rule by law, asserting that a society’s order is best maintained through strict adherence to codified regulations. Above these, 예치주의 (Yechi-juui), or rule by propriety, was also posited, suggesting that governance through established customs, rituals, and etiquette fosters a harmonious society. These distinct approaches to governance, whether through virtue, law, or propriety, have been foundational to political thought across the globe, encompassing systems such as democracy, socialism, and communism.
The Korean Ethos: Ichi-juui and Hongik Ingan
The Korean people, however, have historically espoused a unique philosophy known as 이치주의 (Ichi-juui), or rule by natural principle. This philosophy, attributed to Dangun, the legendary founder of Gojoseon, is encapsulated in the foundational ideals of 홍익인간 (Hongik Ingan) and 제세이화 (Jese I-hwa). Hongik Ingan signifies “to broadly benefit humanity,” representing the highest form of 선 (seon), or goodness, by bestowing great advantage upon others. Conversely, actions that deprive others of benefit are deemed 악 (ak), or evil. This principle extends beyond mere material gain to encompass spiritual well-being, aiming to provide profound comfort and peace to all individuals. Jese I-hwa translates to “governing the world by the principles of nature,” implying that societal order should align with the inherent laws and rhythms of the natural world, much like the growth of a tree or the cycle of agriculture. This philosophy posits that true governance involves understanding and applying these natural principles to foster a harmonious and prosperous existence for all.
Contrasting Eastern and Western Governance
The concept of 군군신신부부자자 (Gungunsinshin Bubujajaja), which dictates that “the sovereign must be a sovereign, the subject a subject, the father a father, and the son a son,” is central to the philosophies of virtue and propriety. This framework emphasizes the importance of individuals fulfilling their designated roles within society, thereby maintaining order and respect. For instance, a king acting like a subject or a father behaving like a child would lead to societal or familial collapse. This adherence to proper roles and etiquette forms the essence of 예치 (yechi), where virtue serves as the foundation for upholding propriety.

However, the historical trajectory of political systems rooted in these Eastern philosophies, such as those advocated by Confucius, Laozi, and Han Fei, ultimately culminated in the emergence of communism in China. He suggests that these systems, despite their initial intentions, failed to create truly beneficial governance, leading to the current challenges faced by nations like China and the former Soviet Union. The current Chinese political landscape, under leaders like Xi Jinping, is observed to still operate under the influence of Confucian and Mencian thought, emphasizing strict adherence to roles for politicians, merchants, and officials.

In stark contrast, the Korean nation, guided by the Hongik Ingan ideology, has a unique history devoid of territorial conquest. Unlike other nations whose foundations are built upon seizing land and resources, the Korean narrative, symbolized by 개천절 (Gaecheonjeol), or “Heaven-Opening Day,” speaks of a divine descent and creation rather than invasion. This peaceful origin story is presented as a testament to the superiority of the Dangun’s founding philosophy, which remains unparalleled in global political thought. He criticizes historical acts of aggression, such as the destruction of Jericho by the Israelites, as fundamentally sinful and contrary to the principles of universal benefit.

The Significance of “Three” in Natural Law and Social Harmony
The concept of “three” holds profound significance in understanding natural law and fostering social harmony. Just as a tripod requires three legs for stability, or a hoe needs three prongs to function effectively, a stable and thriving entity, whether a family or a society, necessitates a third element. A couple, for instance, achieves greater stability and completeness with the addition of a child, transforming “you and I” into “us”. This principle extends to political systems, where the dynamic interplay of 정 (jeong) (thesis), 반 (ban) (antithesis), and 합 (hap) (synthesis) is essential for the evolution of truth and the creation of a robust society.

This “three-part harmony” is evident in various aspects of existence:

Human Body: The human body contains both red and white blood cells, each with distinct functions, working in concert to maintain health. White blood cells, for example, consume bacteria, and a lack of these “enemies” can lead to autoimmune diseases where the body attacks itself.
Intestinal Flora: The large intestine maintains a delicate balance of beneficial, harmful, and neutral bacteria, with a healthy ratio being 30% harmful, 30% beneficial, and 40% neutral. Eliminating any one type disrupts this balance.
Social Organizations: Similarly, any healthy organization, including Haneulgung, benefits from a certain percentage of “anti-supporters” (around 30%). Their presence strengthens the “pro-supporters” and prevents stagnation, much like the opposition parties in a democratic government. A complete consensus, while seemingly ideal, can lead to authoritarianism and public distrust.
This natural law of 정반합 (jeongbanhap) dictates that truth emerges from the interaction and resolution of opposing forces. Therefore, a wise leader embraces the existence of opposition, understanding that it contributes to the overall health and strength of the collective.

The Korean Legacy of Filial Piety and Unique Identity
The Korean people are distinguished by their profound tradition of 효도 (hyodo), or filial piety, which is unparalleled globally. This deep respect for ancestors is exemplified by the practice of 시묘살이 (simyosal-i), where children would live by their parents’ graves for three years, enduring harsh conditions and even risking their lives to wild animals. This unwavering devotion to parents is a cornerstone of Korean identity, earning the nation the title of “Eastern Country of Propriety”.

Furthermore, the Korean people possess unique cultural markers that set them apart:

Genealogical Records: Korea is one of the few nations with meticulously maintained genealogical records, or 족보 (jokbo), tracing family lineages back thousands of years, including details of marriages and family branches. This contrasts sharply with countries like Japan, where surnames are more fluid.
Respectful Terminology: The Korean language often uses respectful terms for Koreans, avoiding the derogatory “nom” (놈) suffix applied to other nationalities.
These cultural distinctions underscore the inherent dignity and unique heritage of the Korean people, rooted in their adherence to principles of respect, tradition, and collective well-being.

The Prophecy of the God-man and the “Not old Milk”
He presents himself as the God-man (神人), the Creator whose arrival fulfills ancient prophecies. His birth, marked by extraordinary circumstances and his mother’s poignant testament, is likened to a divine mission. His mother’s final words, entrusted to others, spoke of him as no ordinary child but one sent from above, a “star-embracing woman”. This narrative is further supported by numerous documented miracles and healings, which are presented as irrefutable evidence of his divine nature.

A central piece of evidence offered is the phenomenon of Not Old Milk. When Huh Kyung-young’s name is written on a container of milk, it reportedly ceases to spoil, defying natural processes. This phenomenon, which no scientist can replicate, is presented as a tangible manifestation of his divine power. He dismisses detractors who claim to replicate this with their own names as engaging in “red lies,” asserting that the public can easily verify the truth.

Furthermore, Mr. Huh asserts that his blessings encompass all 12 virtues of Christianity—prayer, salvation, blessing, Holy Spirit, grace, resurrection, eternal life, heaven, grace, love, spirituality, and faith—integrating them into a single, potent force. He demonstrates that these Christian terms resonate with his blessing, while Buddhist terms like nirvana or enlightenment do not, suggesting a direct connection to the divine essence of Christianity.

He also reveals a profound connection to the symbolism of the ox. the Messiah, the one awaited, will be born in the year of the ox, signifying a return as a sacrificial offering. This aligns with the historical narrative of Jesus, who was a sacrificial lamb, and now returns as the ox, symbolizing renewed sacrifice and purpose. The “Not old Milk”, derived from the ox, further reinforces this connection, symbolizing eternal life and sustenance.

The Era of God-man Governance and the End of Traditional Religions
He posits that the 21st century marks a shift away from traditional religious adherence, particularly among the youth, who are increasingly disinclined towards blind obedience. He observes a decline in conventional religious institutions, with many churches and temples facing financial difficulties and dwindling congregations, especially among younger generations. This decline is attributed to a societal shift towards 쾌락 (kwaerak), or pleasure, over 순종 (sunjong), or obedience. While traditional religions emphasize obedience, modern society often prioritizes immediate gratification, leading to a departure from conventional spiritual paths.

In this evolving landscape, Mr. Huh introduces the concept of 신정정치 (Shinjeong-jeongchi), or theocratic governance, which he distinguishes from existing political systems. He envisions a “perfect theocracy” that will ultimately unify the world, a system where divine principles guide governance, yet still incorporates democratic elements. This new form of governance, rooted in the principles of Ichi-juui and Hongik Ingan, aims to instill a sense of shame and self-reflection in citizens for their wrongdoings, moving beyond mere legal punishment. Unlike legal systems that may lead to a lack of remorse after punishment, this approach fosters genuine introspection and moral rectification.

this new era will be characterized by direct divine intervention and tangible evidence, unlike past religious epochs that relied on faith alone. His teachings, preserved through video recordings, offer verifiable proof, contrasting with the lack of visual records for historical figures like Jesus. This direct, evidence-based approach is presented as the path to global unity and a new era of spiritual and political enlightenment.

The Importance of Obedience and the Korean Spirit
The concept of 순종 (sunjong), or obedience, is presented as a fundamental principle, akin to a remedy for all ailments. Just as every illness has a cure, every challenge can be overcome through obedience. However, modern society, driven by the pursuit of pleasure, often chooses disobedience, leading to various societal ills.

The Korean people, as the “Eastern Country of Propriety,” embody this spirit of obedience, particularly in their deep-seated respect for elders. This is illustrated by the anecdote of a restaurant where an elderly customer, despite arriving later, is served before younger patrons, a practice rooted in Korean etiquette rather than strict legalistic order. This cultural norm, where age transcends mere sequence, reflects a deeper understanding of human value and respect. He applies this principle to his own political proposals, such as providing higher basic income to the elderly, recognizing their lifelong contributions and deserving of greater comfort in their later years.

The Korean nation, with its unique blend of five elements (화수목금토 – Hwasumokgeumto: fire, water, wood, metal, earth) and its central position as the “yellow race” (황인종 – hwanginjong), is deemed the ideal place for the God-man’s arrival. This signifies a complete and balanced spiritual foundation, contrasting with the “incomplete” spiritual eras of the Middle East. He’s presence in Korea, therefore, marks the culmination of prophecies and the dawn of a new, unified world order.

The Power of the God-man’s Blessing and the Future of Humanity
He concludes by reiterating the transformative power of his blessing. a single blessing from him imbues individuals with all the spiritual virtues sought in Christianity, a feat that cannot be achieved through a lifetime of conventional religious practice. This direct transmission of spiritual power is presented as a testament to his divine authority and the efficacy of his presence.

He also addresses the role of opposition, emphasizing that detractors, like the “anti-supporters” in Haneulgung, are not enemies but rather integral components of a healthy, evolving system. Just as the human body requires diverse blood types to prevent extinction from various diseases, a society benefits from a multiplicity of viewpoints. This dynamic interplay of opposing forces, or 정반합 (jeongbanhap), ultimately leads to a greater truth and a more unified world. While cautioning against excessive engagement with negative influences, Mr. Huh encourages acceptance of this natural phenomenon, recognizing that it contributes to the eventual recognition of the God-man by all humanity.

He’s mission is to bring about a world where everyone can experience a “small heaven” by extending kindness and assistance to others, much like the high school student who helped an elderly woman with taxi fare. This act of selfless service, driven by obedience to a higher calling, creates positive karma and contributes to a more compassionate society. He’s presence, therefore, transforms any place he inhabits into a “heaven,” offering guidance and support to all.

1. Evolution of Governance Philosophies: From Virtue to Principle

Throughout history, various philosophies of governance have emerged. Confucius advocated for rule by virtue (덕치주의), emphasizing moral leadership. In contrast, others championed rule by law (법치주의), where societal order is maintained through strict legal codes. Beyond these, some proposed rule by propriety (예치주의), where governance is guided by established customs and etiquette. These diverse approaches to political administration have shaped nations globally, encompassing systems such as democracy, socialism, and communism.

However, the Korean people have historically embraced a unique philosophy: rule by principle (이치주의). This concept, attributed to Dangun, the legendary founder of Gojoseon, is encapsulated in the ideals of Hongik Ingan (홍익인간) and Jese Ihwa (제세이화). Hongik Ingan signifies “to broadly benefit humanity,” representing the highest form of goodness. Jese Ihwa means “to govern the world by the principles of nature,” implying that governance should align with the inherent order of the universe, much like the growth of a tree or the cycle of planting beans to yield beans. This philosophy seeks to bring peace and comfort to all people, not merely through material provisions but through spiritual well-being.

The Principle of Propriety and Its Limitations
The concept of rule by propriety, often associated with Confucian thought, emphasizes the importance of individuals fulfilling their designated roles within society. This is expressed in the maxim “Gun-gun Shin-shin Bu-bu Ja-ja” (군군신신 부부자자), which means “the ruler should be like a ruler, the minister like a minister, the father like a father, and the child like a child.” This framework posits that if each person adheres to their proper conduct and responsibilities, societal harmony will naturally follow. Propriety is considered superior to virtue, as virtue serves as the foundation for upholding propriety.

However, the historical outcomes of governance based on virtue, law, and propriety, particularly in the East, have not always been ideal. The descendants of figures like Confucius, Laozi, and Han Fei, who advocated these systems, ultimately failed to establish truly benevolent political structures. For instance, the rise of communism in China, a system that emerged from the historical trajectory of these philosophies, has presented its own set of challenges. The current Chinese leadership, under Xi Jinping, continues to draw upon Confucian and Mencian ideals, emphasizing that politicians should act as politicians, merchants as merchants, and officials as officials.

The Superiority of the Korean Founding Philosophy
The Korean founding philosophy, centered on Hongik Ingan and Jese Ihwa, is considered unparalleled globally. No political scientist has yet devised a system that surpasses the profound wisdom embedded in these eight characters. Unlike nations founded through conquest and plunder, such as the historical accounts of the Israelites taking Jericho, the Korean nation’s foundation, celebrated on Gaecheonjeol (개천절), signifies a peaceful establishment, a descent from heaven to create a nation without invading or exploiting others. This reflects a deep-seated national ethos of broadly benefiting humanity, which is regarded as the highest good.

The Korean people have also meticulously preserved their history, with detailed records of royal activities, including the king’s personal life. This commitment to historical documentation, where even the king could not alter records, demonstrates a unique blend of rule by law and propriety. Such a system fostered a culture of accountability and ethical conduct among leaders, a practice rarely seen in other civilizations.

The Principle of Harmony in Duality: Jeong-Ban-Hap
The universe operates on a principle of balance and harmony, often expressed as Jeong-Ban-Hap (정반합), meaning “thesis, antithesis, synthesis.” This principle is evident in various aspects of existence, from the human body to societal structures. For instance, the human body contains both red and white blood cells, each with distinct functions. White blood cells consume bacteria, and without a balanced presence of bacteria, they may attack normal cells, leading to autoimmune diseases like atopic dermatitis. Similarly, the large intestine requires a balance of beneficial, harmful, and neutral bacteria for optimal health.

This principle extends to social organizations. A healthy society, like a healthy body, benefits from a balance of opposing forces. In a political context, the presence of both ruling and opposition parties, even with their disagreements, strengthens the nation. If all parties were in complete agreement, it could lead to a lack of scrutiny and potential authoritarianism, as seen in historical examples like Hitler’s regime. The American Senate, with its near-equal representation of opposing parties, exemplifies this principle, ensuring checks and balances.

Therefore, even within Haneulgung, the presence of both supporters and detractors is seen as a natural and necessary component for growth and balance. Just as blood types vary to ensure the survival of humanity against diverse diseases, a diversity of opinions and perspectives fosters resilience and progress. This understanding allows for the acceptance and even appreciation of opposition, as it contributes to the eventual synthesis of truth and the creation of a greater whole.

The Significance of Obedience in a Pleasure-Driven Era
In contemporary society, there is a growing tendency to prioritize pleasure over obedience. While traditional values often emphasized obedience to elders or religious teachings, modern individuals frequently opt for immediate gratification. This shift can lead to societal challenges, as seen in the decline of traditional religious institutions and the rise of self-serving behaviors.

However, true obedience, particularly to divine principles, offers a path to overcoming adversity. Just as every illness has a remedy, obedience provides a solution to life’s challenges. This is not merely blind adherence but a conscious choice to align with higher truths. The God-man’s teachings suggest that embracing obedience, even in small acts of kindness, can create “small heavens” for others, fostering a ripple effect of positive change.

The Prophecy of the God-man’s Advent and Miraculous Manifestations
The God-man’s arrival is foretold as a significant event, marking a new era. The God-man is said to embody the five elements (화수목금토, Hwa-su-mok-geum-to: fire, water, wood, metal, earth) and originate from the Korean peninsula, the central land of the yellow race, symbolizing completion and balance. This contrasts with previous spiritual figures who emerged from regions representing specific elements, indicating that the God-man’s advent signifies a holistic and universal transformation.

The God-man demonstrates extraordinary abilities, including the power to bestow blessings that encompass all twelve virtues of Christianity: prayer, salvation, blessing, Holy Spirit, grace, resurrection, eternal life, heaven, favor, love, spirituality, and faith. When the God-man’s blessing is given, these virtues are instantly activated, and when it is withdrawn, they disappear. This power is unique to the God-man and does not apply to Buddhist concepts, which are described as philosophical rather than directly connected to these spiritual energies.

Furthermore, the God-man’s identity is linked to the symbol of the ox. Just as Jesus, the sacrificial lamb, was born in the year of the ox, the God-man is also born in the year of the ox, signifying a rebirth of sacrifice and righteousness. The God-man’s presence also transforms ordinary milk into “Not old Milk” (불로유), a substance that does not spoil and possesses healing properties, as evidenced by testimonials of individuals experiencing miraculous recovery from chronic ailments after consuming it. These phenomena serve as tangible proof of the God-man’s divine nature and power.

The Mother’s Legacy and the God-man’s Mission
The God-man’s mother, referred to as “the woman who embraced the star,” left a profound legacy. Her dying wish, conveyed to those who cared for the infant God-man, was that this child was not ordinary but had come from a higher realm. This poignant separation, driven by legal constraints and a desire to protect the child, mirrors the sacrifices made by young mothers who, out of love, entrust their children to others for a better future.

The mother’s final message, symbolically represented by the laurel tree in the U.S. Capitol, speaks of planting a laurel tree of authority in the southern land, signifying the God-man’s mission to establish a new era of governance. This narrative underscores the profound sacrifice and divine purpose behind the God-man’s earthly journey, providing a powerful testament to the God-man’s unique origin and destiny.

Central Questions & Answers

1. What is the core philosophy of the Korean people, and how does it differ from other political ideologies?

Question: What is the fundamental political and social philosophy that the Korean people have historically upheld, and how does it stand apart from systems like Confucianism, Legalism, or Western democracies?
Answer: The Korean people’s core philosophy is Ichi-juui (이치주의), which translates to “Principle-ism” or “Rule by Divine Principle.” This is embodied in the phrase Hongik Ingan (홍익인간), meaning “to broadly benefit humanity,” and Jaese I-hwa (재세이화), meaning “to govern the world by the principles of nature.” Unlike Confucianism’s rule by virtue (덕치주의), Legalism’s rule by law (법치주의), or even Western democracies, Ichi-juui emphasizes governing according to natural principles and promoting the greatest good for all humanity, fostering a sense of shame for wrongdoing rather than just fear of punishment.
Key Quote: “Our people’s founding philosophy by Dangun is the best in the world. No political science doctor can match Dangun’s eight characters.”
2. How does Huh Kyung-young explain the concept of “obedience” in modern society?
Question: In an era where traditional obedience is often rejected, how does Huh Kyung-young redefine or explain the importance of “순종” (obedience) and its opposite?
Answer: modern youth often dislike “순종” (obedience). He contrasts it with 쾌락 (pleasure), suggesting that people today often choose pleasure over obedience. True obedience, however, is like a “medicine for illness” (병여약), providing a solution to any hardship. He implies that while traditional obedience might be seen as restrictive, a deeper, natural form of obedience to universal principles leads to well-being, whereas the pursuit of fleeting pleasure can lead to societal problems.
Key Quote: “The opposite of obedience is not disobedience; it is pleasure. People choose pleasure.”
3. What is the significance of the “Jeong-Ban-Hap” (Thesis-Antithesis-Synthesis) principle in Haneulgung and society?
Question: How does the philosophical concept of “Jeong-Ban-Hap” (정반합), or Thesis-Antithesis-Synthesis, apply to the Haneulgung community and broader societal structures, according to Huh Kyung-young?
Answer: Huh Kyung-young applies the “Jeong-Ban-Hap” principle to explain the necessity of opposition for healthy growth and balance. Just as the human body needs both red blood cells and white blood cells (which consume bacteria) to maintain health, a healthy organization or society requires both supporters (“찬티” – chanti) and detractors (“안티” – anti). 30% “anti” is acceptable in Haneulgung, as it strengthens the “chanti” and prevents stagnation, much like how opposing political parties (ruling and opposition) contribute to a robust democracy.
Key Quote: “Always, truth emerges from the struggle between thesis and antithesis. This is Jeong-Ban-Hap.”
4. What is the unique power of Huh Kyung-young’s “Blessing” and its connection to religious terms?
Question: What special power does Huh Kyung-young’s “Blessing” possess, and how does it relate to and encompass various spiritual and religious concepts, particularly within Christianity?
Answer: his “Blessing” (축복) is a singular power that instantly encompasses and activates 12-13 core Christian spiritual concepts, including prayer, salvation, Holy Spirit, grace, resurrection, eternal life, heaven, and love. He demonstrates that when his Blessing is given, these concepts become tangible and present, whereas without it, they are absent. He contrasts this with Buddhist terms (like nirvana or enlightenment), which he states do not integrate with his Blessing, implying they are “empty philosophies” without real-world effect.
Key Quote: “My one Blessing instantly incorporates all 12-13 spiritual concepts of Christianity.”
5. How does Huh Kyung-young explain the concept of Not Old Milk and its miraculous properties?
Question: What is Not Old Milk, and what miraculous properties does it possess when associated with Huh Kyung-young?
Answer: Not Old Milk refers to ordinary milk that, when Huh Kyung-young’s name is written on it, reportedly becomes incorruptible and gains healing properties. while milk is one of the most perishable substances, his name prevents it from spoiling indefinitely, even separating into protein and water without decaying. This phenomenon is presented as a tangible “proof” of his divine power, with testimonials from individuals claiming health improvements, such as the healing of chronic irritable bowel syndrome and skin conditions.
Key Quote: “The most perishable human substance is milk. If you write my name on it, it will never spoil.”
6. What is the significance of the “cow” (소) in relation to Huh Kyung-young’s identity and mission?
Question: What symbolic meaning does the “cow” (소) hold in Huh Kyung-young’s teachings, particularly concerning his identity as a divine figure?
Answer: The “cow” (소) symbolizes sacrifice and rebirth, directly linking to Huh Kyung-young’s identity. Jesus, who was a sacrificial lamb, is reborn as a “cow” (소띠 – born in the year of the ox). This implies that the one who sacrificed for righteousness (like a cow) is reborn as a cow, signifying his role as the awaited Messiah. Furthermore, the Not Old Milk originates from the cow, reinforcing this symbolic connection to his divine power and mission.
Key Quote: “The one who died as a sacrificial offering, like a cow, is reborn as a cow. I am of the ox zodiac.”
Top 3 Recommended Questions:

What is the core philosophy of the Korean people, and how does it differ from other political ideologies?
What is the unique power of Huh Kyung-young’s “Blessing” and its connection to religious terms?
How does Huh Kyung-young explain the concept of Not Old Milk and its miraculous properties?

The Philosophy of Hongik Ingan and the Era of God-man

The Legacy of Korean Philosophy: Hongik Ingan and Jaese Ihwa
while various political philosophies have shaped global civilizations, the Korean people have historically championed a unique principle: Ichi-juui (이치주의), or the doctrine of natural principles. This philosophy, originating from Dangun (단군), is encapsulated in the foundational ideals of Hongik Ingan (홍익인간) and Jaese Ihwa (재세이화). Hongik Ingan signifies “to broadly benefit humanity,” representing the highest form of Seon (선), or goodness. Conversely, actions that exploit others are deemed Ak (악), or evil. This principle extends beyond material well-being to encompass the spiritual comfort and peace of all people, aiming to bring Pyeongan (평안), or tranquility, to humanity.

Jaese Ihwa, often interpreted as “governing the world by the principles of nature,” emphasizes aligning human society with the inherent order of the cosmos. This contrasts sharply with the Deokchi-juui (덕치주의) (rule by virtue) of Confucius, the Beopchi-juui (법치주의) (rule by law) of Han Fei, and even the Yechi-juui (예치주의) (rule by propriety) that places etiquette above virtue. These Eastern philosophies, according to Huh Kyung-young, ultimately led to systems like communism, which he views as problematic. He contends that the descendants of Confucius, Laozi, and Han Fei failed to create truly beneficial governance, leading to the decline of their respective nations. In contrast, the founding philosophy of Dangun, with its eight characters embodying Hongik Ingan and Jaese Ihwa, remains unparalleled globally, representing the pinnacle of human thought. This ideology fosters a society where individuals are encouraged to contribute significantly to the welfare of others, embodying the highest good.

The Korean Ethos: Filial Piety, Records, and the Principle of Three
The Korean people, guided by the principles of Hongik Ingan and Jaese Ihwa, have cultivated a unique cultural and historical identity. Huh Kyung-young highlights that unlike many nations founded through conquest and plunder, Korea’s foundation, celebrated on Gaecheonjeol (개천절) (National Foundation Day), signifies a peaceful genesis, a “Heaven opening” rather than territorial aggression. This peaceful ethos is deeply ingrained in the national character.

A testament to this profound cultural heritage is the meticulous record-keeping tradition, particularly the Joseon Wangjo Sillok (조선왕조실록) (Annals of the Joseon Dynasty). These historical records, unique globally, even documented the most private actions of kings, such as their urination, and were inaccessible to the monarchs themselves, ensuring historical objectivity. This strict adherence to documentation and propriety reflects a society governed by both law and a deep sense of Ye (예), or decorum.

Furthermore, the Korean tradition of Simyo-sari (시묘살이), where children would live by their parents’ graves for three years, enduring harsh conditions and even dangers from wild animals, exemplifies an unparalleled level of filial piety. This devotion earned Korea the title of “Eastern Country of Propriety”. The existence of detailed family genealogies, or Jokbo (족보), spanning centuries, further underscores this profound respect for ancestry and lineage, a practice virtually absent in other cultures.

Huh Kyung-young also introduces the concept of the “principle of three,” emphasizing its importance in stability and creation. Just as a tripod or a three-pronged rake provides stability, a family unit requires a third element—a child—to achieve true stability and completeness. This “three” principle is deeply embedded in Korean spiritual texts like the Cheonbugyeong (천부경) and Samil Singo (삼일신고), which frequently feature the number three, symbolizing creation and harmony. This concept extends to the idea of “us” (우리), where the inclusion of a third party transforms a mere couple into a true family.

The Dynamics of Balance: Harmony in Nature and Society
Huh Kyung-young elucidates that balance is a fundamental principle governing both nature and society, essential for health and stability. He draws an analogy from the human body, explaining that the immune system relies on a delicate equilibrium of bacteria. Just as the large intestine thrives with a specific ratio of beneficial, harmful, and intermediate bacteria, a healthy society requires a balance of differing viewpoints. Eliminating all “harmful” elements would be detrimental, as these elements play a crucial role in strengthening the “beneficial” ones.

This principle, known as Jeong-Ban-Hap (정반합) (thesis, antithesis, synthesis), suggests that truth emerges from the interaction and conflict of opposing forces. In politics, the presence of both ruling and opposition parties, even when they clash, ultimately strengthens the nation. A unanimous political landscape, devoid of opposition, can lead to public distrust and even authoritarianism, as seen in historical examples like Hitler’s regime.

Similarly, within any organization, including Haneulgung, the presence of “anti-supporters” (안티) is not necessarily negative. These opposing forces, like white blood cells consuming bacteria, contribute to the overall strength and resilience of the group. a true leader understands this dynamic, allowing for diverse opinions and even “thieves” within the system, as they serve to maintain a healthy balance. This natural adjustment ensures that even if one opposing force is removed, another will inevitably arise, maintaining the essential equilibrium. This intricate interplay of opposing forces, like the diverse blood types in humanity, prevents the extinction of a species by ensuring adaptability against various threats.

The Essence of God-man and the Power of “Not old Milk”
Huh Kyung-young presents himself as a God-man (神人), the Deity, whose teachings and abilities transcend conventional understanding. his presence marks a new era, where traditional religious doctrines, often based on unseen scriptures, no longer resonate with modern youth who reject blind obedience. Instead, he offers tangible evidence of his divine nature.

One such demonstration involves Not Old Milk. milk, a substance known for its rapid spoilage, becomes incorruptible when his name is written on its container. He challenges anyone to replicate this phenomenon with their own name, highlighting the unique power associated with his identity. This phenomenon, he suggests, is a direct manifestation of his divine energy, transforming a perishable substance into one that defies natural decay. He dismisses claims by “anti-supporters” who falsely assert that their names also preserve milk, labeling such statements as blatant lies.

Beyond physical phenomena, Huh Kyung-young claims to possess the ability to instantly bestow upon individuals the twelve spiritual blessings of Christianity—prayer, salvation, blessing, Holy Spirit, grace, resurrection, eternal life, heaven, grace, love, spirituality, and faith—with a single act of blessing. He demonstrates this by showing that these Christian terms become imbued with power when he blesses someone, whereas Buddhist terms like Nirvana or enlightenment do not. This, he argues, proves the direct connection between his blessings and the core tenets of Christianity, suggesting that he embodies the fulfillment of their spiritual aspirations. while people may spend a hundred years in prayer, they often lack these blessings, which he can instantly confer.

The Prophecy of the Ox and the Divine Lineage
Huh Kyung-young connects his identity to ancient prophecies, particularly the symbolism of the ox. Jesus, who was a sacrificial lamb, will be reborn as an ox, signifying his return as a sacrificial offering. Huh Kyung-young claims to be born in the year of the ox, fulfilling this prophecy. This connection to the ox, a symbol of sacrifice and rebirth, further reinforces his assertion of being the awaited Messiah.

He also links his lineage to a divine origin, referencing his mother’s “will of the woman who embraced the star”. He recounts his mother’s arduous journey and her ultimate sacrifice due to the Yeonjwa-sabeom (연좌사범) (guilt by association) law, which prohibited aiding families of political criminals. His mother, to protect him, left him and passed away, leaving behind a “will” that spoke of his divine nature. This narrative parallels the story of a young girl who, unable to raise her child, leaves a heartfelt letter, expressing love while entrusting the child to an institution. Both stories, according to Huh Kyung-young, illustrate a profound sacrifice for the sake of a child’s future, with his mother’s act being even more “painful than the Virgin Mary”.

his teachings and miracles are not mere words but are supported by countless verifiable proofs, unlike the unrecorded teachings of historical figures like Jesus. he comes from the Korean peninsula, a land embodying the Ohaeng (오행) (Five Elements) of fire, water, wood, metal, and earth, with the yellow race representing the central earth element. This, he claims, signifies a complete and balanced arrival, unlike previous divine figures who emerged from regions representing only a single element. He predicts that his influence, unlike the two millennia it took for Christianity to spread, will encompass the entire world within two decades, ushering in an era of complete divine governance.

The Shift from Disobedience to Pleasure and the Role of God-man
Huh Kyung-young observes a significant societal shift from disobedience to the pursuit of pleasure, particularly among the younger generation. He notes that while traditional religious teachings once commanded obedience, modern youth often prioritize immediate gratification over spiritual adherence. This trend, he argues, leads to a decline in traditional religious institutions, with many churches and temples facing financial difficulties and a dwindling youth congregation. He contrasts this with the rare example of a virtuous pastor who, recognizing the dangers of excessive growth, intentionally divided his large congregation to foster healthier, smaller communities.

In this evolving landscape, Huh Kyung-young positions himself as the Bohyesa (보혜사) (Comforter/Advocate) that people have been seeking. his single blessing encompasses all twelve spiritual blessings of Christianity, offering a direct and potent spiritual experience that traditional religious practices often fail to deliver. his arrival signifies the end of the religious era as it was known, ushering in a new age where spiritual fulfillment is directly accessible through him.

He further illustrates the concept of “making a small heaven” through an anecdote of a high school girl who, despite her own limited resources, helps an elderly woman find her way and pays for her taxi. This act of selfless kindness, he explains, creates a “small heaven” for the recipient, demonstrating the essence of Hongik Ingan in everyday life. This contrasts with the pursuit of fleeting pleasures, which he suggests can lead to societal problems, such as unintended pregnancies among uneducated youth. traditional governance systems—rule by law, virtue, or propriety—are insufficient to address these complex issues. Instead, the Ichi-juui (이치주의) (doctrine of natural principles) embodied in Jaese Ihwa offers a more comprehensive approach, providing meticulous education and preventive measures to avert such misfortunes.

The Politics of Shame and the Complete Theocracy
Huh Kyung-young introduces a political philosophy that transcends conventional governance, focusing on the concept of Min Yuchi Ijeong (민유치이정), or “governing the people by instilling a sense of shame”. existing legal systems, or Beopchi-juui (법치주의) (rule by law), often fail to cultivate genuine remorse. Individuals who have served their sentences may not feel true shame for their actions, attributing their punishment to bad luck rather than moral failing. This leads to a society where Minmyeon Imuchi (민면이무치), or “the people are shameless after avoiding punishment,” becomes prevalent.

To counter this, Huh Kyung-young advocates for a governance system rooted in Hongik Ingan and Jaese Ihwa, which aims to make people genuinely feel ashamed of their wrongdoings. This Ihwa Jeongchi (이화정치), or “governance by transformation through natural principles,” seeks to foster an internal moral compass rather than relying solely on external legal enforcement. Dangun, the progenitor of the Korean nation, championed this approach, recognizing that neither rule by law nor rule by ethics alone could effectively govern the populace.

Huh Kyung-young envisions a future political system he calls Shinjeong-juui (신정주의) (theocracy), or more specifically, Complete Theocracy (완벽한 신정주의). This system, he explains, would integrate democratic principles while being guided by divine wisdom, leading to global unification. He contrasts this with existing political ideologies, which he characterizes as “politics of the sword” or “politics of plunder,” driven by self-interest and territorial gain. In his proposed theocracy, while voting and public opinion would still be considered, the ultimate authority would stem from divine guidance, ensuring a just and harmonious society.

The Importance of Obedience and Respect for Elders
the virtue of Sunjong (순종), or obedience, as a crucial element for individual and societal well-being. He contrasts it with Bulsunjong (불순종) (disobedience) and, more significantly, with the pursuit of Hyelak (쾌락) (pleasure), which he identifies as the dominant force in modern society. while disobedience might be a direct opposite, the current trend is to choose pleasure over obedience, leading to a decline in traditional values and an increase in societal problems. He warns that this pursuit of pleasure can lead to “major disasters” and chaotic crowds, unlike the orderly path of obedience.

He illustrates the importance of obedience and respect for elders through a scenario in a restaurant. When an elderly woman enters a restaurant where younger patrons are already seated, the older restaurant owner serves the elderly woman first, prioritizing age over the order of arrival. This act, which might seem contrary to Western legalistic approaches that prioritize “first come, first served,” embodies the Korean value of Yeui (예의), or propriety. The younger patrons are expected to accept this deviation from strict order, demonstrating obedience to a higher social principle.

Huh Kyung-young extends this principle to his own political proposals, such as offering a higher basic income to the elderly. He explains that this is not merely a matter of fairness but an act of respect and compassion for those who have lived long and endured hardships. This approach, he argues, reflects a deeper understanding of human needs and societal values, where age and experience are honored above rigid rules or chronological order. He concludes by reiterating that his mother, the “woman who embraced the star,” embodied this spirit of sacrifice and divine purpose, and that his arrival, symbolized by the ox, signifies a new era of spiritual transformation.

The Testament of the Woman Who Embraced the Star

The Evolution of Governance Philosophies
Throughout history, various political philosophies have shaped human societies. Confucius advocated for rule by virtue (덕치주의), emphasizing moral leadership. In contrast, others championed rule by law (법치주의), asserting that governance should be based on strict legal codes. Above these, some proposed rule by propriety (예치주의), where societal order is maintained through adherence to established rituals and etiquette. These systems, whether focused on virtue, law, or propriety, have been implemented across the globe, influencing diverse political structures such as democracy, socialism, and communism.

However, the Korean people have historically espoused a unique philosophy: rule by principle (이치주의). This concept, championed by Dangun, the legendary founder of Korea, is encapsulated in the ideals of Hongik Ingan (홍익인간) and Jese Ihwa (제세이화). Hongik Ingan signifies “to broadly benefit humanity,” representing the highest form of goodness. Jese Ihwa means “to govern the world by the principles of nature,” implying that governance should align with the inherent order and harmony of the natural world. This philosophy asserts that true leadership involves administering the world through natural principles, much like a tree grows or a farmer cultivates crops.

The concept of goodness (선) is defined as providing great benefit to others, while evil (악) is taking advantage of others. Thus, Hongik Ingan embodies this supreme goodness, offering substantial, not trivial, advantages to humanity, encompassing both material and spiritual well-being, leading to profound peace.

The Limitations of Traditional Governance and the Korean Alternative
Traditional governance systems, such as those based on virtue, law, or propriety, often emphasize hierarchical order. For instance, the Confucian ideal of gun-gun-sin-sin-bu-bu-ja-ja (군군신신 부부자자) dictates that a ruler must act as a ruler, a minister as a minister, a father as a father, and a child as a child. This framework, while promoting order through defined roles and etiquette, can become rigid. If a ruler behaves like a minister, or a father like a child, the system collapses. This emphasis on propriety (예) is considered foundational, with virtue (덕) serving as its basis.

Yet, the historical outcomes of these systems, particularly in China, have often led to communism, demonstrating their inherent limitations. The descendants of Confucius, Laozi, and Han Fei, despite their profound philosophies, ultimately failed to establish truly benevolent governance, leading to the struggles observed in many nations. China’s current governance, for example, still draws heavily from Confucian and Mencian thought, emphasizing strict adherence to roles for politicians, merchants, and officials.

In contrast, the Korean founding philosophy of Hongik Ingan and Jese Ihwa represents a superior model. It is a concept that no political science scholar has surpassed, advocating for a governance that broadly benefits all. Unlike nations founded through conquest and plunder, such as ancient Israel’s taking of Jericho, the Korean nation’s founding, celebrated as Gaecheonjeol (개천절), signifies a peaceful establishment from the heavens, without invading or exploiting other peoples. This reflects a profound commitment to peace and the highest form of goodness.

The historical records of Korea, meticulously maintained even to the private actions of kings, underscore this commitment to ethical governance. Kings could not alter these records, ensuring accountability and promoting virtuous conduct. This system, a blend of rule by law and propriety, fostered a society where leaders were compelled to act honorably.

The Principle of Non-Conformity and Natural Balance
The concept of non-conformity (불순종) is often misunderstood. While young people may dislike blind obedience, true wisdom lies in understanding the natural balance of opposing forces. Just as the human body requires both beneficial and harmful bacteria for a healthy gut, or white blood cells to consume bacteria, a healthy society needs diverse perspectives, including those that challenge the status quo.

In the human body, a balance of 30% harmful bacteria, 30% beneficial bacteria, and 40% neutral bacteria ensures health. Similarly, in any organization or nation, a certain percentage of opposition or “anti-supporters” is crucial for strength and dynamism. For instance, the presence of opposing political parties (여당, 야당) in a democracy fosters debate and prevents unchecked power, ensuring that governance is thoroughly scrutinized. If all parties were in complete agreement, it would lead to public distrust and potentially authoritarian rule, akin to a dictatorship.

This principle is known as thesis, antithesis, synthesis (정반합). Truth emerges from the struggle between a proposition (정) and its opposition (반), leading to a higher synthesis (합). Therefore, a wise leader embraces dissent, understanding that it strengthens the whole. To eliminate all opposition is to disrupt this natural balance, leading to stagnation and eventual collapse. This is why even within a spiritual community, a certain level of “anti-supporters” is tolerated, as it ultimately reinforces the conviction of the “pro-supporters.”

This natural law extends to biological systems, such as the diversity of human blood types. The existence of various blood types, each with its strengths and weaknesses against different diseases, ensures the survival of humanity against potential extinction events. This biological diversity mirrors the societal need for varied perspectives and even opposition to maintain resilience and progress.

The Significance of the Number Three
The number three holds profound significance in various aspects of life and governance. Just as a tripod provides stability, or a three-pronged rake is effective for farming, three elements are essential for stability and creation. A family, for instance, achieves true stability and completeness not merely with a couple, but with the addition of a child, forming a unit of three. This third element introduces a new dynamic, fostering deeper bonds and a sense of permanence.

This principle is reflected in ancient Korean texts like the Cheonbugyeong (천부경) and Samil Singo (삼일신고), which emphasize the number three in their cosmological and philosophical frameworks. The Samil Undong (삼일운동), or March 1st Movement, also symbolically utilized this number. The concept of “we” (우리) truly forms when “you, I, and a third party” are united, creating a collective identity and a stable community.

The Politics of Shame and the “Not old Milk”
Traditional legal systems, based on rule by law (법치주의), often punish offenders but fail to instill a sense of shame or remorse. Individuals who serve their sentences may not feel genuine regret, attributing their incarceration to bad luck rather than moral failing. This leads to a society where wrongdoing is not truly condemned, fostering a culture of shamelessness.

The philosophy of Jese Ihwa, however, aims to cultivate a politics of shame (유치이정), where citizens feel genuine remorse for their transgressions. This approach, advocated by Dangun, goes beyond mere punishment or moral instruction; it seeks to transform individuals by fostering an internal sense of propriety and responsibility. This is the essence of a truly enlightened governance, one that encourages self-reflection and moral integrity.

The God-man (神人), Huh Kyung-young, demonstrates extraordinary abilities that defy conventional understanding. For example, ordinary milk, when inscribed with his name, becomes “Not old Milk” (불로유), which does not spoil and possesses healing properties. This phenomenon, attested by numerous individuals, serves as a tangible manifestation of his divine power, transcending scientific explanation. Such occurrences are not mere tricks but verifiable miracles, providing concrete evidence of his unique spiritual authority.

The Era of Pleasure and the Return of the God-man
Modern society is increasingly characterized by a pursuit of pleasure (쾌락) over traditional values like obedience (순종). Children, for instance, often prioritize entertainment over religious duties, viewing spiritual practices as optional due to the accessibility of digital content. This shift towards hedonism leads to a decline in traditional religious institutions, with many churches and temples facing financial difficulties and dwindling youth congregations.

However, amidst this decline, a new spiritual awakening is emerging, centered around the God-man. His blessings encompass twelve core Christian virtues—prayer, salvation, blessing, Holy Spirit, grace, resurrection, eternal life, heaven, favor, love, spirituality, and faith—integrating them into a single, potent spiritual experience. This demonstrates a profound spiritual power that transcends conventional religious boundaries, offering a direct path to spiritual fulfillment that traditional practices often fail to provide.

The God-man’s arrival in Korea, a nation embodying the five elements (화수목금토), signifies the completion and culmination of spiritual evolution. Unlike previous spiritual figures who emerged from regions representing single elements, his appearance in a land of balanced elements signifies a universal and complete spiritual authority. His influence is rapidly spreading globally, far surpassing the reach of past spiritual leaders, and is destined to unite the world under a new, divine governance.

The God-man is prophesied to return as a bull (소), symbolizing sacrifice and rebirth. Just as Jesus, the sacrificial lamb, died for righteousness, the God-man, born in the year of the ox, embodies this sacrificial spirit and represents a new era of spiritual leadership. This symbolism is deeply embedded in the concept of sacrifice, signifying his role as a redeemer and a bringer of profound transformation.

The Importance of Respect and Compassion
The Korean tradition of respecting elders transcends rigid rules and legalistic approaches. For example, in a restaurant, an elderly person who arrives later than younger patrons is served first, demonstrating a deep-seated cultural value of deference to age. This practice, rooted in propriety and compassion, prioritizes human dignity over strict adherence to sequence, contrasting with Western legalistic approaches.

This principle extends to social welfare, where the elderly are allocated greater financial support, acknowledging their lifelong contributions and ensuring their comfort in later years. This compassionate approach reflects the core values of Hongik Ingan and Jese Ihwa, which prioritize the well-being and dignity of all, especially those who have endured hardship.

The God-man’s mother, a woman who “embraced the star,” made a profound sacrifice, leaving her child to protect him from political persecution. Her testament, a plea for his care and recognition of his divine origin, is symbolically enshrined in the American Capitol, representing a universal message of hope and destiny. This act of selfless love and sacrifice mirrors the God-man’s own mission to bring salvation and transformation to humanity.

The Testament of the Woman Who Embraced the Star: A Discourse on Governance, Humanity, and Divine Manifestation

The Evolution of Governance: From Virtue to Divine Principle
Greetings. The testament of the woman who embraced the star, a narrative intertwined with the tale of the American statue, is now manifesting in the 21st century. Throughout history, various religious doctrines have been explored, yet the 21st century questions the efficacy of invisible scriptures or blind adherence. Modern youth, in particular, exhibit an aversion to obedience.

Confucius advocated for rule by virtue (德治主義), emphasizing governance through moral excellence. In contrast, others championed rule by law (法治主義), asserting the necessity of legal frameworks. Above these, some proposed rule by propriety (禮治主義), where governance is guided by ritual and decorum. These distinct philosophies—governance by propriety, virtue, or law—have shaped political systems globally, encompassing democracy, socialism, and communism.

However, our Korean ancestors espoused rule by principle (理治主義). This philosophy, championed by Dangun, is encapsulated in the ideals of Hongik Ingan (弘益人間) and Jese Iwha (在世理化). Hongik Ingan signifies “to broadly benefit humanity,” representing the highest form of goodness (善). It entails bestowing significant advantages upon people, not merely material gains, but also spiritual solace and tranquility. This pursuit of profound benefit for humanity is deemed good (善), while actions that exploit others are considered evil (惡). Thus, Hongik Ingan embodies the essence of goodness, providing immense value to humankind.

Jese Iwha means “to govern the world by natural principles.” It implies that the world should be governed according to the inherent principles (理) of nature, akin to how a tree grows or how a farmer cultivates crops. This philosophy seeks to transform the world through these natural principles, echoing a form of divine governance. Our nation’s founding ideology, established by Dangun, is unparalleled globally. No political scientist has yet devised a system that surpasses these eight characters, which represent the pinnacle of human thought: broadly benefiting humanity.

In contrast, many nations were founded through conquest and appropriation. The Israelites, for instance, seized Jericho, annihilating its inhabitants and plundering their possessions, claiming divine mandate despite their commandments to love one’s enemies. This history of perpetual conflict and acquisition stands in stark contrast to our nation’s founding. Our people have no history of invading other lands for territorial gain. Gaecheonjeol (開天節), our National Foundation Day, celebrates the opening of the heavens and the creation of our nation, not the conquest of others. This adherence to the principle of broadly benefiting humanity is deeply ingrained in our national ethos.

Our historical records are meticulously preserved, documenting even the most private actions of kings, which they could not alter. This system, though a rule by law (法治國家), was fundamentally a rule by propriety (禮治國家), where adherence to decorum was paramount. Such a system, where a king’s every action was recorded for posterity, fostering accountability, is unique in world history.

The notion of obedience (順從) is crucial. The first instance of disobedience in human history, according to religious texts, occurred in the Garden of Eden. Our ancestors, however, cultivated a spirit of obedience to their forebears, leading to our designation as the “Eastern Nation of Propriety” (東方禮儀之國). This profound respect for elders and ancestors is unparalleled globally. Our unique family registries, meticulously tracing lineage for millennia, further attest to this cultural distinction.

The Inadequacy of Conventional Governance and the Emergence of Divine Rule
The political philosophies of Confucius, Laozi, and Han Fei, which gave rise to systems like communism, have ultimately failed to create truly benevolent governance, leading to the decline of nations. China, currently governed by a philosophy akin to Confucius’s, emphasizes that each person must fulfill their designated role: politicians as politicians, merchants as merchants, and scholars as scholars. This rigid structure, however, falls short of the comprehensive vision of Hongik Ingan and Jese Iwha.

Conventional governance, whether rule by virtue (德治主義), rule by law (法治主義), or rule by propriety (禮治主義), proves insufficient. Rule by law (法治主義) often leads to a lack of remorse among offenders, who, upon completing their sentences, feel no shame for their transgressions. This phenomenon, where individuals are unashamed of their wrongdodoings, renders rule by law (法治主義) incomplete.

What is needed is a system that fosters a sense of shame for one’s misdeeds, a governance that makes people feel remorse for their actions. This is the essence of Jese Iwha (在世理化), a political philosophy championed by Dangun, which transcends mere legal or ethical frameworks. It is a governance that consistently benefits the populace, naturally leading to a society where individuals acknowledge and regret their errors.

The political ideologies originating from China and Europe, often characterized by conflict and territorial disputes, are fundamentally different from the Divine Rule (神政政治) I propose. This Divine Rule (神政政治), or Theocratic Democracy (神政主義的民主主義), combines democratic principles with divine guidance. It is a system where votes are cast, and public opinion is considered, but ultimately guided by a higher, divine authority. This complete Divine Rule (神政政治) will ultimately unify the world.

The Principle of Balance and the Nature of Divine Intervention
The universe operates on a principle of balance, often described as thesis, antithesis, and synthesis (正反合). Just as the human body requires both beneficial and harmful bacteria for a healthy gut, or white blood cells to consume pathogens, a healthy society necessitates opposing forces. In the political sphere, the presence of both ruling and opposition parties strengthens the system. If all were in agreement, it would breed suspicion and potentially lead to authoritarianism.

Therefore, the existence of “anti-supporters” (안티) within Haneulgung is not a flaw but a natural and necessary component. Their presence strengthens the “pro-supporters” (찬티), creating a dynamic equilibrium. This is a natural phenomenon, not something to be suppressed by legal means. A true leader understands this principle and allows for such diversity. Just as the body contains both red and white blood cells, each with distinct functions, so too does a spiritual community benefit from varied perspectives.

My teachings are not mere words; they are accompanied by tangible evidence. For instance, the phenomenon of “Not old Milk” (불로유), where milk remains unspoiled when my name is written on it, defies scientific explanation. This is a testament to the divine power at play. Such miracles are not isolated incidents but numerous, serving as irrefutable proof of my divine nature.

My mother’s testament, symbolized by the “woman who embraced the star” (별을 품은 여인), speaks of my divine origin. Her sacrifice, enduring immense hardship and ultimately passing away to protect me from legal repercussions, mirrors the suffering of a virgin birth, yet with even greater anguish. Her dying wish, conveyed indirectly, was to plant the “laurel tree of power in the southern land,” a prophecy of my arrival and mission.

The era of conventional religion is waning, with many churches and temples facing decline. Young people are increasingly seeking spiritual fulfillment elsewhere. My blessings encompass the twelve virtues of Christianity—prayer, salvation, blessing, Holy Spirit, grace, resurrection, eternal life, heaven, favor, love, spirituality, and faith—all infused into a single act. Unlike the concepts of Buddhism, which do not resonate with this divine energy, Christian virtues are instantly activated by my blessing. This demonstrates the unique and profound power I possess.

The Prophecy of the Ox and the Path to Global Unity
The prophecy of the Messiah’s return indicates that he will be born in the year of the Ox (소띠). Just as Jesus was a sacrificial lamb, the Ox (소) symbolizes sacrifice. My birth in the year of the Ox (소띠) fulfills this prophecy, signifying my role as a redeemer. Furthermore, the “Not old Milk” (불로유) that remains unspoiled when my name is written on it is derived from the Ox (소), further connecting me to this symbol of divine sustenance and eternal life.

The diversity of human blood types, each with its strengths and weaknesses, ensures the survival of humanity against various diseases. Similarly, the coexistence of opposing viewpoints and supporters and detractors is essential for a healthy and unified world. This thesis, antithesis, and synthesis (正反合) ultimately leads to a greater understanding and acceptance.

While we should not be overly entangled with those who oppose us, their existence is a natural part of this divine process. Just as white blood cells and red blood cells work in concert to sustain the body, so too do opposing forces contribute to the greater good. This is the natural law, and it is through this dynamic interplay that a truly unified world will emerge, where all humanity will eventually recognize my divine authority.

My presence transforms any place into heaven. Just as a young woman, by offering her lunch money to an elderly woman for a taxi, created a “small heaven” (작은 천국), so too do my actions bring about divine order and well-being. This act of obedience (順從) to a higher principle, rather than the pursuit of fleeting pleasures, is the path to true fulfillment.

In our culture, respect for elders transcends mere rules of order. An elderly person arriving at a restaurant, even after younger patrons, is served first out of deference. This embodies a principle that goes beyond strict legalism, emphasizing compassion and respect. Similarly, my policy of providing greater financial support to the elderly, acknowledging their lifelong contributions and hardships, reflects this same principle.

My mother, the “woman who embraced the star” (별을 품은 여인), carried a divine mission. Her sacrifice and the miracles that have followed me throughout my life are irrefutable evidence of my divine nature. These are not mere stories but living proofs, recorded and witnessed, demonstrating that I am the one prophesied to come, not from a single-colored race, but from the multi-hued, five-elemental Korean people, the central earth of the five directions.

Therefore, while detractors may exist, they are ultimately part of the natural order, contributing to the eventual realization of global unity under my divine guidance. We must not be swayed by their negativity but rather embrace the natural flow of Jese Iwha (在世理化), allowing for the organic evolution of consciousness. My path is one of constant assistance and transformation, turning every place I go into a heaven.

The Testament of the Woman Who Embraced the Star

Keyword Frequency

politics: 18
milk: 11
history: 9
mother: 9
nation: 9
religion: 8
world: 8
cow: 7
children: 7
family: 6

Today’s Central Metaphor
The lecture uses the human body’s immune system, specifically the interaction between red and white blood cells and bacteria, as a central metaphor to explain the necessity of opposition and balance in society and organizations.
Lecture in Numbers

21st century: The era in which the “testament of the woman who embraced the star” is realized.
30%: The ideal proportion of harmful bacteria (유해균) in the large intestine for health.
30%: The ideal proportion of beneficial bacteria (유익균) in the large intestine for health.
40%: The ideal proportion of neutral bacteria (중간균) in the large intestine for health.
30%: The acceptable proportion of “antis” (critics/opponents) in Haneulgung for it to be a healthy organization.
100%: The total proportion of bacteria in the large intestine (30% harmful, 30% beneficial, 40% neutral).
3: The number of prongs on a hoe (쇠스랑) for stability.
3: The number of people required for a “revolution” or a stable family (e.g., husband, wife, child).
3: The number of days a person was predicted to die by an elder with “Dok-sik” (독식).
3: The number of years a child performs “Sim-myo-sal-i” (시묘살이) for deceased parents.
5,000 won: The amount of lunch money a high school girl had.
3,000 won: The amount of money the high school girl gave to an elderly woman for a taxi fare.
1 km: The distance to Han River mentioned by the high school girl.
10: The number of pages of a letter written by a 16-year-old mother to her child.
16: The age of a middle school girl who gave birth and wrote a letter to her child.
3 years: The period within which a parent can reclaim a child from a protection agency; after this, it’s no longer possible.
8: The number of characters in Dangun’s founding philosophy (Hongik Ingan, Jaese Ihwa).
8: The number of virtues in the “Sam-il Shin-go” (효, 제, 충, 신, 예, 의, 염, 치).
8: The number of blood types (or more) created to prevent human extinction.
500 years: The duration of a dynasty that meticulously recorded its history, including the king’s private actions.
12: The number of Christian spiritual concepts (prayer, salvation, blessing, Holy Spirit, grace, resurrection, eternal life, heaven, grace, love, spirituality, faith) that are said to be encompassed by Huh Kyung-young’s “blessing.”
13: The total number of spiritual concepts (including “blessing”) that are said to be completed by Huh Kyung-young’s “blessing.”
5,000: The maximum number of church members a pastor in Bundang set for his church, splitting it into 16 other churches if it exceeded this number.
16: The number of churches a pastor split his large church into.
150 million won: The amount of national dividend Huh Kyung-young proposes for those 18 and older.
220 million won: The amount of national dividend Huh Kyung-young proposes for those 65 and older.
2012: The year a person’s hearing problem started, which was later cured by God-man.
2019: The year Huh Kyung-young predicted the COVID-19 pandemic.
2020: The year Huh Kyung-young predicted the COVID-19 pandemic.
20 years: The timeframe in which Huh Kyung-young predicts his influence will spread globally, compared to 2,000 years for Jesus.
100 years: The duration a person might pray in church without receiving the “blessing” that Huh Kyung-young offers instantly.

Signature Sentence
우리 민족은 남을 크게 이롭게 해야 된다 이게 딱 민족의 사상에 박혀 있으니까 우리는 누구를 쳐들어가서 건국일이 없어.
Concise Summary & Highlights
Huh Kyung-young advocates for “Yi-chi-ju-ui” (Principle-based Governance) rooted in the Korean philosophy of Hongik Ingan and Jaese Ihwa.

Traditional governance (virtue, law,礼-based) is insufficient for modern society.
“Yi-chi-ju-ui” (Principle-based Governance) emphasizes self-reflection and shame for wrongdoing.
The Korean nation’s founding philosophy, Hongik Ingan (benefiting all humanity) and Jaese Ihwa (governing the world with reason), is superior.
The concept of “Jeong-ban-hap” (thesis, antithesis, synthesis) is crucial for a healthy society, like the body’s immune system.
Modern society prioritizes pleasure over “순종” (obedience), leading to societal problems.
Huh Kyung-young claims to be the God-man (神人) who offers a “blessing” encompassing all Christian spiritual concepts.
he is the “cow” (ox) figure prophesied to return as a sacrifice.

Scriptural / Religious Citations

Bible (implied reference to Old Testament events): “이스라엘 민족은 남의 여리고성, 그 서이라는 거 성을 빼앗아서 노약한 건부지, 그 다 갖다 한 놈도 안 내겨. 다 갖다 때려 죽이고 쳐들어가서 그게 하늘에서 지시했다 되게 기가 막히지 않어? 원수를 사랑하는 십계명을 던 자들이야.” (Refers to the conquest of Jericho and the Ten Commandments, criticizing the actions of the Israelites.)
Bible (implied reference to Garden of Eden): “에덴동산에서 자기들 성경대로 해도 에덴동산에서 지금 아버지 말, 하나님 말 들었나, 안 들었나? 안 들어요. 여러분들이 말이야, 여러분들이 지금 성교육, 이게 에덴동산에 유대인들은 에덴동산에 있었다고 그러지. 야, 누구 그렇게 하지 마라, 뭐 이렇게 했지. 그 조심해라 이랬는데 그걸 어겨 버린 거야. 그러니까 뭐, 뭐 따먹었어? 선악, 악을 아는 나와 또 생명나무 두 개를 따먹은. 그러니까 선악과를 따먹어 버려서 그렇게 돼버린 생명나무가 훼손돼 버린 거예요.” (Refers to the story of Adam and Eve in the Garden of Eden, the forbidden fruit, and the tree of life.)
Bible (implied reference to Exodus): “어마어마한 두 번의 출애굽이 있어서. 한 번은 모세가 했지. 한 번은 고래라는 왕이 풀어져서 노예들을 풀어가 다시 자기 고향으로 본토로 돌아가서.” (Refers to the Exodus led by Moses and another instance of slaves returning to their homeland.)
Bible (implied reference to King David and Uriah): “임금이 다윗이 임금이 자기 밑에 있는 장군, 그 죽은 장군 이름이 뭐요? 우리아를. 그 우리아 마누라 죽였잖아. 마누라를 데려다가 하면서 그 장군을 갖다가 전방에 보내 가지고 죽게 만들어 버려.” (Refers to King David’s affair with Bathsheba and his role in Uriah’s death.)
Bible (implied reference to the Second Coming / Messiah): “그 자가 나중에 와서 심판하고 치한다 그 자가 나중에 온다 그러지. 어. 그 자가 독수리처럼 나타나.” (Refers to prophecies about the coming of a figure who will judge and rule.)
Bible (implied reference to Jesus as a sacrifice): “여러분들에게 돌아간 예수는 뭐야? 이게 희생의 제물이었습니다. 희생, 희생의 재인데 소죠. 그래. 그 자가 소로, 소띠로 왔어.” (Connects Jesus’ sacrifice to the symbol of a cow/ox and His birth year.)

Historical & Epochal Context
The lecture is situated in the 21st century, a time when traditional religious doctrines and governance systems (virtue-based, law-based,礼-based) are seen as failing to meet the needs of a generation that dislikes blind obedience. It contrasts these older systems with a proposed “Shin-jeong-jeong-chi” (神政政治, Theocratic Politics) or “Shin-jeong-ju-ui-jeok Min-ju-ju-ui” (神政主義的民主主義, Theocratic Democracy) that Mr. Huh claims is necessary for global unity. The context also includes a critique of historical events and religious narratives, particularly those of the Jewish people, and highlights the unique historical and cultural values of the Korean nation.
Key Figures & Events Referenced

Confucius (공자): Advocated for “Deok-chi-ju-ui” (덕치주의, virtue-based governance).
Laozi (노자): Described as Confucius’s teacher, though Confucius later surpassed him.
Han Fei (한비자): Advocated for “Beop-chi-ju-ui” (법치주의, law-based governance).
Dangun (단군): The legendary founder of Gojoseon, who advocated for “Yi-chi-ju-ui” (이치주의, principle-based governance) and the ideals of Hongik Ingan and Jaese Ihwa.
Xi Jinping (시진핑): The current leader of China, described as governing based on the ideologies of Confucius and Mencius.
King Yeonsangun (연산군): Mentioned as an example of a ruler who became tyrannical when one faction gained complete control.
King David (다윗): Referenced in the context of his affair with Uriah’s wife and arranging Uriah’s death.
Uriah (우리아): The general whose wife David took, and whom David sent to his death.
Hwan-in (환인): the Divine Being in Korean mythology, who descended to Earth.
Hwan-ung (환웅): Son of Hwan-in, who descended to Earth and established a city.
Jesus (예수): Referenced as a figure who performed miracles, was a sacrificial lamb, and whose teachings spread globally over 2,000 years.
Hitler (히틀러): Mentioned as an example of a dangerous leader when everyone agrees with him.
Sado Seja (사도세자): The crown prince who was executed, whose tomb was guarded by a caretaker.
King Jeongjo (정조대왕): Sado Seja’s son, who became king and appointed a caretaker for his father’s tomb.
Lee Chan-soo (이찬수): A pastor in Bundang who limited his church’s size to 5,000 members and encouraged members to join other churches.
Moses (모세): Led the Exodus of the Israelites.
Cyrus the Great (고레스): An implied reference to the Persian king who released Jewish exiles.
COVID-19: A pandemic predicted by Huh Kyung-young in 2019-2020.

Core Concept Definitions

Deok-chi-ju-ui (덕치주의): Virtue-based governance, where politics is conducted through moral virtue.
Beop-chi-ju-ui (법치주의): Law-based governance, where politics is conducted through laws and penalties.
Ye-chi-ju-ui (예치주의):礼-based governance, where politics is conducted through propriety and etiquette.
Yi-chi-ju-ui (이치주의): Principle-based governance, advocated by Dangun, which governs by the principles of nature and emphasizes self-reflection and shame for wrongdoing.
Hongik Ingan (홍익인간): “To broadly benefit all humanity,” the core principle of Dangun’s founding philosophy, representing the highest good.
Jaese Ihwa (제세이화): “To govern the world with reason/principle,” the other core principle of Dangun’s philosophy, meaning to transform the world through natural principles and reason.
Gun-gun-shin-shin-bu-bu-ja-ja (군군신신 부부자자): A Confucian concept meaning “the ruler must be like a ruler, the subject like a subject, the father like a father, and the son like a son,” emphasizing proper roles and etiquette.
Sim-myo-sal-i (시묘살이): The traditional Korean practice of a child living by their deceased parent’s grave for three years as an act of filial piety.
Dok-sik (독식): A special ability to foresee death or misfortune, often possessed by virtuous individuals.
Jeong-ban-hap (정반합): Thesis, antithesis, synthesis; a philosophical concept where truth emerges from the conflict and resolution of opposing ideas. Applied to societal balance (e.g., ruling and opposition parties) and even the human body (e.g., white and red blood cells).
Min-myeon-i-mu-chi (민면이무치): A state where people, after facing legal punishment, feel no shame for their wrongdoing.
Min-yu-chi-i-jeong (민유치이정): A state where people feel shame for their wrongdoing, which is the goal of “Yi-chi-ju-ui.”
Shin-jeong-jeong-chi (신정정치): Theocratic politics, a system where divine authority governs.
Shin-jeong-ju-ui-jeok Min-ju-ju-ui (신정주의적 민주주의): Theocratic democracy, a system combining divine governance with democratic principles.
Yeon-jwa-sa-sang-beom (연좌 사상범): A historical concept of guilt by association for political prisoners, where family members could also be punished.
Bulloyu (불로유): “Not old Milk”, milk that does not spoil when Huh Kyung-young’s name is written on it.
Byeong-yeo-yak (병여약): “For every illness, there is a medicine,” implying that for every challenge, there is a solution, particularly through “순종” (obedience).
Sun-jong (순종): Obedience, presented as the “medicine” for life’s “illnesses” and contrasted with “쾌락” (pleasure) as the opposite, rather than “불순종” (disobedience).

Central Questions & Answers

Central Question: How can society be governed effectively and justly in the 21st century, especially when traditional religious and political systems are perceived as failing?
Speaker’s Answer: He proposes “Yi-chi-ju-ui” (Principle-based Governance), rooted in the Korean philosophy of Hongik Ingan and Jaese Ihwa. This system goes beyond virtue, law, or礼-based governance by fostering a sense of shame for wrongdoing (민유치이정) and aligning with natural principles. It also incorporates “Jeong-ban-hap” (thesis, antithesis, synthesis) to maintain societal balance and health, much like the human body’s immune system. The ultimate solution is a “Shin-jeong-jeong-chi” (Theocratic Politics) led by the God-man (神人) like himself.

Conclusion & Strategic / Philosophical Implications
The lecture concludes by reiterating the superiority of the Korean national philosophy of Hongik Ingan and Jaese Ihwa as the foundation for a new, ideal governance system. It emphasizes that this system, a “Shin-jeong-jeong-chi” (Theocratic Politics), will bring about global unity and is embodied by Mr. Huh himself, who claims to be the prophesied God-man. The philosophical implication is that true governance transcends human-made laws and virtues, aligning instead with natural principles and fostering an internal sense of shame and responsibility. Strategically, it suggests a shift from conventional political and religious structures towards a divinely guided leadership that embraces opposition for healthy development, much like the body’s immune system.
Cross-Referencing

Confucianism and Legalism: The lecture explicitly references Confucius (덕치주의) and Han Fei (법치주의), contrasting their philosophies with the Korean “Yi-chi-ju-ui.”
Biblical Narratives: He frequently references stories from the Bible, such as the conquest of Jericho, the Garden of Eden, the Exodus, and King David, to critique the historical actions of the Jewish people and highlight perceived inconsistencies in their religious teachings.
Theocratic Governance: The concept of “Shin-jeong-jeong-chi” (Theocratic Politics) is introduced, with a distinction made between His vision and the current “democratic theocracy” of Iran.
Hegelian Dialectic: The “Jeong-ban-hap” (정반합) concept directly mirrors the Hegelian dialectic of thesis, antithesis, and synthesis, applied to various societal and biological contexts.
Korean Founding Myths: References to Hwan-in, Hwan-ung, and Dangun connect His philosophy to the foundational myths of the Korean nation, emphasizing its unique spiritual and historical lineage.

Content Gaps & Unaddressed Areas

Specifics of “Yi-chi-ju-ui” Implementation: While “Yi-chi-ju-ui” is defined as governing by natural principles and fostering shame, the practical mechanisms for its implementation in a modern state are not detailed. How would it translate into concrete policies, legal frameworks, or educational curricula?
Reconciliation of “Shin-jeong-jeong-chi” with Democracy: The concept of “Shin-jeong-ju-ui-jeok Min-ju-ju-ui” (Theocratic Democracy) is introduced, but the specific ways in which divine authority and democratic principles would coexist and interact are not elaborated. How would voting and popular will function under the God-man’s rule?
Evidence for Miraculous Claims: The lecture makes numerous claims of miraculous powers (e.g., “Not old Milk”, instant healing, encompassing all Christian blessings), but the “evidence” presented is anecdotal (e.g., a single interview, personal testimony) and lacks scientific or verifiable support.
Critique of Other Religions: He extensively critiques Judaism and Buddhism, labeling Buddhist concepts as “empty philosophy” and Christian spiritual terms as only valid through his “blessing.” A more balanced or nuanced engagement with these religions, or a deeper theological justification for his claims, is absent.
Historical Accuracy of Critiques: Some historical interpretations, particularly regarding the Jewish people’s actions, are presented as definitive without acknowledging alternative perspectives or historical complexities.
The “Woman Who Embraced the Star”: The initial metaphor of the “testament of the woman who embraced the star” is introduced as His mother’s dying wish, but its direct connection to the broader political and spiritual philosophy remains somewhat abstract and relies heavily on His personal narrative.

Future Predictions & Prophetic Statements

Realization of the Testament: The “testament of the woman who embraced the star” will be realized in the 21st century.
Global Spread of Influence: He’s influence will spread globally within 20 years, a much faster pace than the 2,000 years it took for Jesus’ teachings to spread.
World Unification: The world will be unified when “complete Shin-jeong-ju-ui” (Theocratic Politics) arrives on Earth.
God-man’s Recognition: Eventually, all humanity will 100% acknowledge the God-man.
Economic Collapse: The world economy will be ruined by war, as predicted by Mr. Huh in 2019-2020.
Decline of Traditional Religions: The era of traditional religions is ending, with many churches and temples facing financial difficulties and a decline in youth participation.
Return of the Messiah as an Ox: The Messiah, who was a sacrificial lamb (Jesus), will return as an ox (소띠), referring to His birth year.
“Not old Milk”: After the God-man’s arrival, milk will become Not Old Milk when his name is written on it, preventing it from spoiling.

Executive Insight
Huh Kyung-young’s lecture presents a compelling vision for societal governance rooted in a unique blend of traditional Korean philosophy and a self-proclaimed divine mandate. His advocacy for “Yi-chi-ju-ui” (Principle-based Governance), emphasizing self-reflection and shame, offers a distinct alternative to conventional virtue, law, or礼-based systems. The strategic use of the “Jeong-ban-hap” (thesis, antithesis, synthesis) concept, illustrated through biological and political analogies, provides a framework for understanding the necessity of opposition for healthy growth. While the lecture is rich with historical and religious critiques, and bold prophetic claims, its practical implementation details for “Shin-jeong-jeong-chi” (Theocratic Politics) remain largely conceptual. For a thoughtful professional, the core takeaway lies in the innovative approach to governance that prioritizes internal moral compass and dynamic balance over rigid external controls, suggesting a paradigm shift in leadership and societal organization.

Meeting Minutes: The Testament of the Woman Who Embraced the Star

Ⅰ. Meeting Overview

Category	Details
Date	November 12, 2022
Location	Not specified in the document
Participants	Huh Kyung-young (Speaker), Audience
Agenda	Discussion on the “Testament of the Woman Who Embraced the Star,” Korean national philosophy, political ideologies, and spiritual concepts.

Ⅱ. Meeting Discussion

Introduction to the “Testament of the Woman Who Embraced the Star”
- He introduces the concept of “The Testament of the Woman Who Embraced the Star,” linking it to the story of a statue in America and its realization in the 21st century.
- traditional religious approaches are no longer effective in the 21st century, as young people dislike blind obedience.
Political Ideologies and Korean National Philosophy
- Comparison of Political Ideologies:
- Confucius advocated for rule by virtue (덕치주의).
- Han Fei advocated for rule by law (법치주의).
- Rule by propriety (예치주의) also exists.
- These ideologies are based on principles like “the ruler should be like a ruler, the subject like a subject, the father like a father, and the son like a son” (군군신신 부부자자).
- the descendants of these thinkers (Confucius, Laozi, Han Fei) have failed to create good governance, leading to the current state of communism in China and the fragmentation of the Soviet Union.
- Korean Philosophy: Rule by Principle (이치주의)
- The Korean people, through Dangun, advocated for “Rule by Principle” (이치주의).
- This principle is embodied in “Hongik Ingan” (홍익인간 – broadly benefit humanity) and “Jaese Iwha” (재세이화 – govern the world with reason and harmony).
- “Hongik Ingan” is defined as giving great benefit to others, which is considered “good” (선). Taking advantage of others is “evil” (악).
- “Jaese Iwha” means governing the world according to the natural order.
- Dangun’s founding philosophy is the world’s best, surpassing any political theory.
- Unlike other nations that built their foundations through conquest and plunder, the Korean people have no history of invading other nations.
- The Korean people are known for their filial piety, with historical records of children living by their parents’ graves for three years, even risking their lives.
- He highlights the unique Korean tradition of detailed genealogical records (족보) and the absence of the derogatory “nom” (놈) suffix for Koreans in other languages.
The Principle of “Jeong-Ban-Hap” (Thesis-Antithesis-Synthesis)
- He explains that a healthy society requires a balance of opposing forces, similar to the human body’s immune system with beneficial and harmful bacteria, or white and red blood cells.
- He applies this to politics, stating that a strong nation needs both ruling and opposition parties to ensure checks and balances.
- This “Jeong-Ban-Hap” (정반합) principle is essential for truth to emerge from conflict.
- even within his own organization, a certain percentage of “anti-supporters” is necessary for a healthy balance.
The Speaker’s Divine Abilities and Prophecies
- He claims to possess divine abilities, such as healing, giving blessings, and preventing milk from spoiling by writing his name on it.
- He cites a personal testimony of a woman whose hearing was restored after his touch.
- He also refers to his accurate prophecy of the COVID-19 pandemic and its economic impact.
- his blessings encompass all 12 virtues of Christianity (prayer, salvation, blessing, Holy Spirit, grace, resurrection, eternal life, heaven, grace, love, spirituality, faith).
- He contrasts this with Buddhist terms, which he claims do not hold the same spiritual energy.
- he is the prophesied figure who will unify the world, coming from the Korean peninsula, representing the “five elements” (오행).
- He interprets the character for “sacrifice” (犧牲) as indicating that the Messiah will be born in the year of the ox (소띠).
The Importance of Obedience and Compassion
- He defines “obedience” (순종) as having a “cure for every illness” (병여약).
- He contrasts obedience with “pleasure” (쾌락), which he believes leads to societal problems and disasters.
- He gives an example of a high school girl who helped an elderly woman with her taxi fare, creating a “small heaven” for the woman, demonstrating the value of compassion over self-interest.
- He also highlights the importance of respecting elders, even if it means deviating from a strict “first-come, first-served” rule, as is customary in Korean culture.
- He connects this to his policy of giving more benefits to the elderly in his proposed national dividend system.

Ⅲ. Action Items

Audience members are encouraged to understand and apply the principles of “Hongik Ingan” and “Jaese Iwha” in their lives.
Audience members are encouraged to test His claims regarding the non-spoiling milk by writing his name on it.
Audience members are advised to avoid excessive engagement with “anti-supporters” to protect their energy, but to accept their existence as part of the natural “Jeong-Ban-Hap” principle.

The Testament of the Woman Who Embraced the Star: A Comprehensive Analysis of Huh Kyung-young’s Lecture

Basic Information

Lecture Session and Date: 1361st Huh Kyung-young Saturday Lecture, 2022.11.12
One-sentence Main Theme or Title Summary: This lecture elucidates the profound significance of the Korean people’s “Hongik Ingan, Jaese Ihwa” ideology as the world’s highest form of governance, contrasting it with other political philosophies and emphasizing the importance of “obedience” and the principle of “thesis, antithesis, synthesis” for societal and individual well-being, all within the context of the God-man’s advent.
Location: Not specified in the source.
Key Segments:
- Critique of Existing Political Ideologies: Huh Kyung-young contrasts traditional political philosophies like rule by virtue (덕치주의), rule by law (법치주의), and rule by礼 (예치주의) with the Korean people’s unique “Ichi-juui” (이치주의), highlighting the shortcomings of the former, which he links to the rise of communism.
- The Supremacy of Hongik Ingan, Jaese Ihwa: He presents “Hongik Ingan, Jaese Ihwa” (弘益人間, 在世理化) as the pinnacle of governance, originating from Dangun, emphasizing its focus on broadly benefiting humanity and governing by natural principles, which fosters a sense of shame for wrongdoing.
- The Principle of Thesis, Antithesis, Synthesis (정반합): a healthy society and even the human body require a balance of opposing forces (e.g., beneficial and harmful bacteria, ruling and opposition parties) to achieve harmony and progress, likening it to the concept of “thesis, antithesis, synthesis.”
- The God-man’s Advent and Miracles: He discusses his own identity as the God-man, the awaited Messiah, who brings about miracles (e.g., preventing milk from spoiling, healing illnesses) and embodies the fulfillment of prophecies, particularly his birth year (Year of the Ox) symbolizing sacrifice and rebirth.
- The Importance of Obedience (순종): The lecture underscores the decline of obedience in modern society, replaced by a pursuit of pleasure, and advocates for a return to obedience as a “medicine” for life’s challenges, illustrating it with examples of traditional Korean filial piety.

Core Messages
The Korean people’s “Ichi-juui” (이치주의) embodied in “Hongik Ingan, Jaese Ihwa” (弘益人間, 在世理化) represents the highest form of governance.

“Our nation’s political philosophy, ‘Ichi-juui,’ which Dangun advocated, is ‘Hongik Ingan, Jaese Ihwa.’ This means governing the world with natural principles, bringing great benefit to humanity.”
This principle transcends other political systems by focusing on universal benefit and natural order, fostering a society where individuals feel shame for wrongdoing, unlike systems based solely on law or virtue.

The principle of “thesis, antithesis, synthesis” (정반합) is fundamental to a healthy and stable existence, both in nature and society.

“Truth always emerges from the struggle between thesis and antithesis, leading to synthesis.”
This concept explains why a balance of opposing forces (e.g., beneficial and harmful bacteria in the body, different political parties) is necessary for strength and progress, preventing stagnation or tyranny.

Modern society’s shift from “obedience” (순종) to “pleasure” (쾌락) is a significant problem, and obedience is the “medicine” for life’s ailments.

“The opposite of obedience is not disobedience, but pleasure. People choose pleasure.”
Embracing obedience, as exemplified by traditional Korean filial piety and respect for elders, leads to a more stable and harmonious life, contrasting with the self-destructive pursuit of immediate gratification.

The God-man’s advent is marked by tangible miracles and the fulfillment of prophecies, signifying a new era of spiritual leadership.

“The God-man’s evidence is abundant. No scientist on Earth can prevent milk from spoiling like this.”
Huh Kyung-young’s ability to bestow blessings that encompass all Christian spiritual concepts and his birth in the Year of the Ox, symbolizing sacrifice and rebirth, confirm his identity as the awaited spiritual leader.

Detailed Summary

3.1. Critique of Traditional Political Ideologies

Topic: Limitations of existing governance systems.
Main Assertions:
- Huh Kyung-young discusses various political philosophies: rule by virtue (덕치주의), rule by law (법치주의), and rule by礼 (예치주의).
- these systems, despite their historical proponents like Confucius (덕치주의), Han Fei (법치주의), and those advocating rule by礼, ultimately led to problematic outcomes, such as the rise of communism in China.
- He points out that these systems, while attempting to govern, have failed to create truly good societies, leading to the decline of nations.
Analogies/Examples:
- Confucius advocated rule by virtue, Han Fei by law, and others by礼.
- The concept of “군군신신 부부자자” (ruler like a ruler, subject like a subject, father like a father, son like a son) is presented as a core idea within rule by礼, emphasizing proper roles and conduct.
- The current Chinese government under Xi Jinping is seen as operating under a form of Confucian-Mencian thought, which he views as a continuation of these flawed systems.
Practical Message: These traditional approaches are insufficient for the complexities of the 21st century, as they fail to address deeper societal issues and human nature.

3.2. The Supremacy of “Hongik Ingan, Jaese Ihwa”

Topic: The Korean people’s unique governing philosophy.
Main Assertions:
- The Korean people, through Dangun, advocated “Ichi-juui” (governance by natural principles), embodied in “Hongik Ingan, Jaese Ihwa.”
- “Hongik Ingan” means broadly benefiting humanity, which is defined as the highest good (선).
- “Jaese Ihwa” means governing the world with natural principles (이치), like the growth of a tree or the cycle of farming.
- This philosophy aims to create a society where people feel shame for their wrongdoings (“민유치 이정”), rather than merely avoiding punishment.
Analogies/Examples:
- “콩 심은 데 콩 나고” (where beans are sown, beans grow) illustrates the natural principles of “Ichi.”
- The concept of “선” (good) is explained as giving great benefit to others, while “악” (evil) is taking from others.
- He contrasts this with the history of other nations, like Israel, which he describes as built on conquest and plunder, lacking the “Hongik Ingan” spirit.
Practical Message: The Korean people’s founding ideology is superior to all other political theories, offering a path to true peace and prosperity by aligning with natural principles and fostering moral consciousness.

3.3. The Principle of Thesis, Antithesis, Synthesis (정반합)

Topic: The necessity of balance and opposition for health and progress.
Main Assertions:
- The human body, society, and even political systems thrive on a balance of opposing forces.
- For instance, the large intestine needs a balance of beneficial, harmful, and neutral bacteria. Similarly, a healthy political system requires both ruling and opposition parties.
- This dynamic is described as “정반합” (thesis, antithesis, synthesis), where truth emerges from the interaction of opposing ideas.
Analogies/Examples:
- The human body’s immune system relies on white blood cells (백혈구) to consume bacteria, and a lack of bacteria can lead to autoimmune diseases like atopic dermatitis.
- In politics, the presence of opposition (e.g., 30% “anti-fans” in Haneulgung, or opposition parties in a democracy) strengthens the “pro-fans” or ruling party, preventing unchecked power and fostering scrutiny.
- The stability of a family is likened to a three-legged cauldron or a three-pronged rake, where a child (the third element) stabilizes the relationship between two parents.
Practical Message: Do not fear opposition or criticism; it is a natural and necessary component for growth, strength, and the eventual realization of truth.

3.4. The Decline of Obedience and the Rise of Pleasure

Topic: Modern societal trends and the importance of “순종” (obedience).
Main Assertions:
- Young people today dislike “순종” (obedience) the most, preferring personal freedom and pleasure.
- This shift from obedience to pleasure leads to societal problems and a decline in traditional values.
- “Obedience” is presented as a “medicine” for life’s challenges, offering a path to overcome difficulties.
Analogies/Examples:
- The example of children choosing to play or watch videos on their phones instead of attending religious services illustrates the preference for pleasure over obedience.
- Traditional Korean filial piety, where children would live by their parents’ graves for three years, even risking their lives to tigers, is highlighted as an unparalleled example of obedience and respect.
- The story of the restaurant owner serving an elderly customer first, despite younger customers arriving earlier, demonstrates the traditional Korean value of respecting elders over strict adherence to rules.
Practical Message: Re-embracing obedience, particularly towards elders and traditional values, is crucial for individual and societal well-being, offering stability and a sense of purpose beyond fleeting pleasures.

3.5. The God-man’s Advent and Miraculous Evidence

Topic: Huh Kyung-young’s identity as the God-man and the manifestation of divine power.
Main Assertions:
- he is the God-man, the awaited spiritual leader, whose teachings and actions are beyond human comprehension.
- He demonstrates his divine power through various miracles, such as preventing milk from spoiling indefinitely and healing chronic illnesses.
- His blessings encompass all 12 Christian spiritual concepts (e.g., prayer, salvation, blessing, Holy Spirit, grace, resurrection, eternal life, heaven, grace, love, spirituality, faith), which are instantly bestowed upon those who receive his blessing.
- He connects his birth year (Year of the Ox) to the concept of sacrifice and rebirth, linking himself to the symbolism of Jesus as a sacrificial lamb.
Analogies/Examples:
- The example of milk, which normally spoils quickly, remaining unspoiled with his name written on it, is presented as irrefutable evidence of his divine power.
- A testimony from a Haneulgung member describes being cured of chronic irritable bowel syndrome and experiencing hair regrowth and skin improvement after drinking milk with Huh Kyung-young’s name on it.
- He contrasts the efficacy of his blessings with Buddhist terms, which he states do not carry the same spiritual power.
Practical Message: The God-man’s presence offers direct access to divine blessings and healing, providing tangible proof of his identity and the dawn of a new spiritual era.

3.6. The Testament of the Woman Who Embraced the Star

Topic: The God-man’s mother and her prophetic testament.
Main Assertions:
- The lecture’s title, “The Testament of the Woman Who Embraced the Star,” refers to Huh Kyung-young’s mother.
- His mother’s “testament” was a message to those who cared for him, stating that he was not an ordinary child but one sent from above, born under extraordinary circumstances.
- Her sacrifice, leaving him due to the “연좌 사상범” (guilt by association for ideological criminals) law, is likened to the suffering of the Virgin Mary, but even more profound.
Analogies/Examples:
- He compares his mother’s departure to a teenage mother leaving her child at a care facility with a heartfelt letter, expressing love but inability to raise the child.
- The image of his mother’s “testament” is symbolically represented by the statue in the U.S. Capitol holding a laurel tree, which he interprets as a prophecy related to his name and mission.
Practical Message: The God-man’s origins are divinely ordained and marked by profound sacrifice, setting the stage for his unique mission to transform the world.

Key Quotes Collection
“Young people dislike obedience the most.” (During the discussion on modern societal values.)
“We advocated ‘Ichi-juui.’ We advocated ‘Hongik Ingan.'” (When introducing the unique Korean political philosophy.)
“Giving great benefit to humanity is called ‘good’ (선).” (Defining the core principle of Hongik Ingan.)
“Truth always emerges from the struggle between thesis and antithesis, leading to synthesis.” (Explaining the principle of “정반합” in various contexts.)
“Our nation became the ‘Eastern Country of Courtesy’ (동방 예의지국) by obeying our ancestors.” (Highlighting the historical significance of obedience in Korean culture.)
“We define broadly benefiting humanity as ‘good,’ and harming others as ‘evil.'” (Reiterating the fundamental moral principle.)
“The politics that makes people feel shame for their wrongdoings is ‘Jaese Ihwa.'” (Distinguishing “Jaese Ihwa” from other forms of governance.)
“Obedience is the medicine for any illness.” (Emphasizing the power of obedience in overcoming adversity.)
“The one who died as a sacrificial offering, like an ox, is Jesus, and the one who is reborn as an ox (Year of the Ox) is me.” (Connecting his birth year to the symbolism of sacrifice and rebirth.)
“Red blood cells and white blood cells, these two cooperate to make humans live.” (Illustrating the principle of cooperation and balance in the human body.)
Historical / Doctrinal Connections
This lecture deeply connects to Huh Kyung-young’s established teachings by reinforcing the centrality of “Hongik Ingan, Jaese Ihwa” as the ultimate governing philosophy, a cornerstone of his vision for a unified world under God-man rule. This concept, rooted in Dangun’s founding ideology, is consistently presented as superior to all other political and religious systems, including democracy, socialism, and communism, which he views as inherently flawed and leading to societal decay. The lecture also reiterates his divine-human theory by presenting himself as the God-man, the prophesied Messiah, whose advent is marked by tangible miracles and the fulfillment of ancient prophecies, such as his birth in the Year of the Ox.

A newly emphasized point in this lecture is the detailed explanation of the “thesis, antithesis, synthesis” (정반합) principle, applying it broadly from the human body’s biological functions (e.g., bacteria in the gut, blood cells) to societal structures (e.g., political parties). This provides a deeper doctrinal foundation for understanding why opposition and diversity are not merely tolerated but are essential for healthy development and the eventual realization of truth. Furthermore, the lecture places a strong emphasis on the decline of “obedience” (순종) in modern society, contrasting it with the pursuit of “pleasure,” and positions obedience as a crucial “medicine” for contemporary ailments, drawing heavily on examples of traditional Korean filial piety and respect for elders. This highlights a moral and ethical dimension that underpins his political and spiritual teachings, advocating for a return to fundamental virtues as a prerequisite for a truly harmonious society. The “Testament of the Woman Who Embraced the Star” also adds a personal and poignant layer to his divine origins, connecting his mother’s sacrifice to a broader prophetic narrative.

Action Items & Blessing Guidance
Practice “Small Heavens” (작은 천국): Actively seek opportunities to create “small heavens” for others by performing acts of kindness and generosity, even if it involves personal sacrifice. This aligns with the “Hongik Ingan” principle of broadly benefiting humanity.
Embrace the Principle of “Thesis, Antithesis, Synthesis”: Understand that opposition and differing viewpoints are natural and necessary for growth and stability. Do not be overly concerned by “anti-fans” or critics, as they contribute to the overall balance and strength of the movement.
Prioritize Obedience over Pleasure: Reflect on instances where the pursuit of immediate pleasure might lead to negative consequences and consciously choose obedience to higher principles or traditional values. This is presented as a “medicine” for life’s challenges.
Recognize the God-man’s Miracles: Pay attention to the tangible evidence of Huh Kyung-young’s divine power, such as the unspoiled milk, and understand that these miracles are proof of his identity and the efficacy of his blessings.
Maintain a Healthy Distance from Excessive Negativity: While acknowledging the role of “antithesis,” avoid becoming overly entangled with those who are excessively negative or critical, as this can drain one’s energy.
One-Sentence Overall Summary
Huh Kyung-young’s lecture asserts that the Korean people’s “Hongik Ingan, Jaese Ihwa” ideology, which governs by natural principles and fosters a sense of shame for wrongdoing, stands as the world’s most advanced political philosophy, surpassing systems that have historically led to communism; he further explains that societal and individual well-being depend on the “thesis, antithesis, synthesis” principle and a return to “obedience” over “pleasure,” all while presenting himself as the God-man, whose advent is marked by miracles and the fulfillment of prophecies, including his birth in the Year of the Ox, symbolizing sacrifice and rebirth.

The Testament of the Woman Who Embraced the Star

Date: 2022.11.12

Keywords: Hongik Ingan, Jae Se Ihwa, Governance, Obedience, Three Principles

Content

The Realization of a Prophetic Testament
The lecture commences with a greeting, followed by an introduction to the theme: “The Testament of the Woman Who Embraced the Star.” This testament, linked to the story of a statue in America, is prophesied to be realized in the 21st century. This realization signifies a profound shift in human understanding and governance.

The Limitations of Traditional Governance and the Rise of Ichi-juui
Throughout history, various forms of governance have been attempted by religious figures and leaders. However, the 21st century presents a challenge to these traditional approaches, as invisible scriptures and blind obedience no longer resonate with the younger generation. Young people, in particular, dislike the concept of “obedience”.

Historically, Confucius advocated for Deokchi-juui (rule by virtue), emphasizing governance through moral principles. In contrast, others championed Beopchi-juui (rule by law), asserting that society should be governed by strict legal codes. Above these, there is also Yechi-juui (rule by propriety), which posits that governance should be conducted through礼 (propriety or etiquette). These various “isms” represent different approaches to political administration.

However, the Korean people have historically advocated for Ichi-juui (rule by natural principles or reason). This philosophy, championed by Dangun, is embodied in the principles of Hongik Ingan (to broadly benefit humanity) and Jae Se Ihwa (to govern the world according to the principles of nature).

The Core Principles of Hongik Ingan and Jae Se Ihwa
The essence of Jae Se Ihwa lies in governing the world through natural principles, akin to the growth of a tree or the cycle of farming. Providing great benefit to humanity is considered “good” (선), while taking advantage of others is deemed “evil” (악). Hongik Ingan therefore represents the ultimate good, bestowing significant, not merely superficial, benefits upon humanity, encompassing both material and spiritual well-being, leading to peace and comfort. This aligns with the natural order, where “what you sow is what you reap”.

In contrast, the philosophies of Confucius, Laozi, and Han Fei Zi, which underpin the political systems of China, including communism, have ultimately led to tragic outcomes, resulting in backward nations in the global political landscape. Even the Soviet Union, which fragmented into numerous states, and present-day China, which governs through Confucian and Mencian thought, exemplify these limitations.

The founding ideology of Dangun, encapsulated in the eight characters of Hongik Ingan and Jae Se Ihwa, is unparalleled globally. Unlike nations founded through conquest and plunder, such as ancient Israel, the Korean people have a history of establishing their nation without invading or exploiting others. The narrative of the Israelites’ conquest of Jericho, where they annihilated its inhabitants and seized their possessions, is presented as a fundamental transgression against the principle of benefiting others. This historical pattern of warfare and plunder contrasts sharply with the Korean ethos of Hongik Ingan.

The Uniqueness of Korean History and Filial Piety
The Korean people are lauded for their unparalleled historical record-keeping, meticulously documenting even the most private actions of their kings, a practice unheard of in other nations. This adherence to strict historical documentation, where kings could not alter their own records, fostered a culture of accountability and propriety, making Korea a nation governed by both law and propriety. This contrasts with the arbitrary rule and lack of historical accountability seen in other cultures, such as the biblical account of King David’s actions.

The Korean creation myth, where Hwanin descends from heaven, begets Hwanung, who in turn begets Dangun, is presented as a direct parallel to the Garden of Eden, signifying a divine origin for the Korean peninsula. This narrative emphasizes the harmonious union of Heaven and earthly energies.

The Manifestation of Divine Power and the Principle of Balance
He asserts his own divine abilities, including the power to heal, bestow blessings, and even prevent milk from spoiling indefinitely. This phenomenon of uncorrupted milk, a substance known for its rapid spoilage, serves as a tangible demonstration of his extraordinary power, distinguishing his claims from mere rhetoric.

The human body itself is presented as a microcosm of balance, with two fundamental components: fire in the ribcage and water below, and red and white blood cells in the blood. White blood cells, or leukocytes, consume bacteria to maintain health; a lack of bacteria can lead to autoimmune diseases like atopic dermatitis, where the immune system attacks healthy cells. This illustrates the necessity of a balanced ecosystem, even within the body, where a certain level of “harmful” elements is essential for the proper functioning of “beneficial” ones.

The Philosophy of Jung-Ban-Hap (Thesis-Antithesis-Synthesis) in Society
This principle of balance extends to societal structures, exemplified by the composition of the human gut microbiome, which ideally consists of 30% harmful bacteria, 30% beneficial bacteria, and 40% neutral bacteria. Eliminating any of these components would disrupt the balance and lead to an unhealthy state.

Similarly, in any organization or nation, a certain percentage of opposition or “anti-supporters” (안티) is not only acceptable but necessary for its health and strength. The presence of opposition strengthens the proponents, much like the dynamic between ruling and opposition parties in a healthy democracy. A unanimous consensus, while seemingly ideal, can lead to public suspicion and a lack of critical oversight, as seen in totalitarian regimes.

The concept of Jung-Ban-Hap (정반합), or thesis-antithesis-synthesis, is presented as a fundamental truth: truth emerges from the conflict and resolution between opposing forces. This is reflected in the balanced composition of legislative bodies like the U.S. Senate, where a near-equal division between parties prevents any single faction from unilaterally imposing its will, thereby safeguarding against radical shifts like a move towards communism. This constant interplay of opposing forces acts as a “guard” or “watchman,” ensuring the integrity and stability of the system.

The Wisdom of Embracing Opposition and the Dangers of Unchecked Power
Therefore, a leader should not seek to eliminate opposition but rather understand its natural role in fostering strength and truth. Even within a divine organization, the presence of “thieves” or dissenting elements is necessary for balance, as truth is derived from the interplay of thesis and antithesis. Those who fail to grasp this principle may mistakenly view a leader who tolerates opposition as foolish.

Wise leaders, throughout history, have understood the necessity of maintaining opposing factions, such as the Namin, Bukin, Noron, and Soron factions in Korean history. While excessive conflict is detrimental, a healthy degree of opposition ensures a robust and dynamic system. Unchecked power, however, can lead to tyranny, as exemplified by figures like King Yeonsangun.

Just as red and white blood cells, despite their different functions and “diets,” coexist and contribute to the body’s health, so too do diverse individuals within a community, including those with grievances, play a role in its overall balance. The natural order dictates that attempts to eliminate opposition will only lead to the emergence of new forms of dissent.

The Korean Ethos of Filial Piety and the Concept of “Nom-ja”
The Korean people’s unique tradition of Simyo-sari (mourning for three years at a parent’s grave, often in a makeshift hut in the mountains) exemplifies their profound filial piety. This practice, which often involved facing dangers like tigers, highlights a level of devotion to ancestors unparalleled globally. This deep-rooted respect for elders and ancestors has earned Korea the title of “Eastern Country of Propriety” (동방예의지국).

The Korean language’s unique absence of the derogatory suffix “nom” (놈) when referring to Koreans, while applying it to other nationalities, further underscores this cultural distinction. This linguistic nuance reflects a deep-seated respect and dignity attributed to the Korean people.

The Significance of Genealogy and the Three-Person Principle
Korea is also unique in its meticulous genealogical records, which trace family lineages for over a thousand years, detailing marriages and family connections, a practice that astonishes Westerners. This emphasis on ancestral lineage reinforces the nation’s strong sense of identity and tradition.

The story of a tomb keeper for Crown Prince Sado, who was saved from execution by an old man with the gift of foresight (독식), illustrates the importance of upholding propriety and the consequences of neglecting one’s duties, even when unseen. The old man’s ability to foresee the future and advise the tomb keeper to remain prostrate at the grave during a rainstorm, thus demonstrating his diligence to King Jeongjo, highlights the value placed on sincerity and adherence to duty.

He also references his own prophetic abilities, citing his accurate predictions of the COVID-19 pandemic and subsequent global economic turmoil. his words carry power and can lead to financial prosperity for those who heed them.

The concept of “three” (삼) is presented as a fundamental principle for stability and revolution. Just as a tripod or a three-pronged rake provides stability, a family requires a third member (a child) to achieve true stability and prevent dissolution. This “three-person principle” is deeply embedded in Korean philosophy, as seen in ancient texts like the Cheonbugyeong and Samil Singo, which emphasize the number three.

The Essence of Obedience and the Pursuit of Small Heavens
The lecture then delves into the meaning of “obedience” (순종). Hongik Ingan defines “good” as greatly benefiting others and “evil” as harming them. He encourages the creation of “small heavens” (작은 천국) through acts of kindness and compassion.

An anecdote of a high school girl who selflessly helps an elderly woman, even sacrificing her lunch money, illustrates this principle. Despite being ridiculed by her friends, her act of kindness creates a “small heaven” for the elderly woman and brings her personal joy. This act of giving, rather than seeking personal pleasure, is presented as a path to a blessed life.

The Importance of Comprehensive Education and the Limitations of Traditional Governance
He criticizes the lack of proper sex education, citing an example of a middle school student who, unaware of pregnancy, gives birth and leaves her child at a protective facility with a heartfelt letter. This highlights the societal failure to provide essential education, leading to unfortunate circumstances. Such situations, where individuals suffer due to a lack of knowledge, cannot be adequately addressed by Beopchi-juui, Deokchi-juui, or Yechi-juui alone.

Instead, Ichi-juui, as embodied in Jae Se Ihwa, emphasizes comprehensive education and proactive prevention to ensure the well-being of all, especially children. Effective governance, therefore, involves not just enforcing laws or promoting virtue, but meticulously educating and preparing individuals to prevent harm. The principles of Hongik Ingan and Jae Se Ihwa, which prioritize benefiting others, are presented as superior to all other Eastern philosophical traditions.

The Eight Principles of the Korean People and the Concept of Shame
the Korean people’s philosophy is encapsulated in eight characters, referring to the eight virtues of Seong-sin, Hye-je, Hwa-bok, Bo (sincerity, wisdom, harmony, blessing, protection). These virtues, along with filial piety, brotherly love, loyalty, trustworthiness, propriety, righteousness, integrity, and shame (효, 제, 충, 신, 예, 의, 염, 치), are foundational to the Korean spirit and are detailed in the Samil Singo. Sincerity, in particular, is highlighted as a core characteristic of the Korean people.

The Evolution of Governance: From Ethics to Law and Beyond
The discussion then shifts to the evolution of governance, starting with Do-chi (rule by ethics or morality), which, when ineffective, leads to Beopchi-juui (rule by law). When people fail to adhere to ethical principles, legal sanctions become necessary. However, Mr. Huh argues that Beopchi-juui alone is insufficient because it often fails to instill a sense of shame or remorse in offenders. People may view punishment as mere bad luck rather than a consequence of their wrongdoing, leading to a lack of genuine repentance. This phenomenon, where individuals avoid punishment without feeling shame (민면이무치), renders rule by law incomplete.

The Superiority of Ichi-juui and the Advent of Theocratic Democracy
The ultimate solution, therefore, lies in Hongik Ingan and Jae Se Ihwa, which cultivate a sense of shame and self-reflection for one’s transgressions. This is the essence of Ihwa politics, where citizens are guided to feel remorse for their mistakes. This approach, championed by Dangun, transcends the limitations of purely legal or ethical governance.

He contrasts this with the “politics of the sword” or “politics of plunder” seen in European and Chinese political thought, which he deems inferior. He then introduces the concept of Theocratic Democracy (신정주의적 민주주의), a system where divine principles guide democratic processes. This “complete theocracy” (컴플리트 시크라이) is envisioned as the future form of global governance, leading to world unification.

The Testament of the Mother and the Prophecy of the Ox
He recounts his mother’s testament, given before her death, which is symbolically represented by the “Woman Who Embraced the Star” in the U.S. Capitol. His mother, a “thought criminal” (사상범) under the law, sacrificed herself to protect him, leaving him with a mission. Her dying words, conveying that he was no ordinary child but one sent from above, constitute this testament. His numerous miracles and healings since then serve as ongoing proof of this divine origin.

He draws a parallel between his mother’s sacrifice and the plight of a 16-year-old girl who, unable to raise her child, leaves it at a protective facility with a letter expressing her love and sorrow. Both acts represent a profound, selfless separation for the sake of the child’s survival. His mother’s final act of sealing herself in a room, leaving him on the floor, was a deliberate choice to protect him from legal repercussions as an infant. The symbolism of the laurel tree held by the statue in the U.S. Capitol, representing the planting of a laurel tree of power in the southern land, is interpreted as his mother’s indirect prophecy of his mission.

his mother’s sacrifice, driven by the “연좌제” (system of guilt by association), was more painful than the virgin birth described in the Bible, and that his life provides tangible evidence for the 21st century. He reiterates the miracle of milk not spoiling with his name written on it, challenging skeptics and highlighting the tangible nature of his divine power.

The True Meaning of Obedience and the Decline of Traditional Religion
He redefines obedience, stating that it is not merely submission but a “medicine for illness” (병여약). In the face of adversity, those who are obedient find a remedy. The opposite of obedience is not disobedience, but rather the pursuit of pleasure (쾌락). Modern society, driven by pleasure, increasingly disregards traditional religious practices, leading to a decline in religious adherence. This pursuit of pleasure can lead to catastrophic consequences, contrasting with the safety found in obedience.

He notes that while some Islamic communities still demonstrate obedience, even to the point of death in stampedes, the global trend, excluding Islam, is towards pleasure-seeking, leading to societal decay. This shift has resulted in the decline of most religious institutions, with only a few large churches surviving. He praises a pastor who intentionally limits his church’s size to prevent it from becoming too large, encouraging members to join other smaller churches, demonstrating a commitment to the broader religious community rather than personal empire-building. This act of decentralization is presented as a commendable leadership quality.

The Power of Huh Kyung young’s Blessing and the Prophecy of the Ox
his single blessing encompasses twelve spiritual concepts found in Christianity: prayer, salvation, blessing, Holy Spirit, spiritual gifts, resurrection, eternal life, heaven, grace, love, spirituality, and faith. He demonstrates this by showing that these Christian terms resonate with his blessing, while Buddhist terms like nirvana or enlightenment do not. This signifies that his blessing is directly connected to the core tenets of Christianity, providing a direct path to spiritual fulfillment that traditional religious practices often fail to deliver. a single blessing from him can achieve what a hundred years of prayer in church cannot.

The Divine Origin and the Symbolism of the Ox
He emphasizes his divine origin, stating that he comes from the “five elements” (오행) and “five cardinal colors” (오방색) of the Korean people, not from a single-colored race like Caucasians. This signifies his role as a complete and balanced being, representing the culmination of spiritual evolution. He contrasts this with earlier divine figures from the Middle East, who represented the “fire element” (불성) and an era of grace or law, but not completion. He is the one prophesied to come later, like an eagle, to judge and govern.

He notes that while Jesus was recognized by only twelve disciples, his own influence has already reached millions, and he predicts that his message will spread globally within 20 years, unlike the 2,000 years it took for Christianity to spread in an era without religious freedom.

He then reveals a crucial prophecy: the Messiah, the one they await, will be born in the year of the Ox (소띠). This is linked to the concept of “sacrifice” (희생), as Jesus, who died as a sacrificial lamb (소), is reborn as an ox, symbolizing his return. The ox also connects to the miracle of milk, which becomes “immortal milk” (불로유) when his name is written on it.

The Importance of Diversity and the Path to Global Unification
He explains that human blood types were diversified (e.g., A, B, O, AB, Rh) to prevent the extinction of humanity from a single disease, as each blood type has its strengths and weaknesses. This diversity ensures the survival of the species. Similarly, the presence of both supporters and opponents (적혈구와 백혈구, or red and white blood cells) is essential for a healthy society, as they “cooperate to achieve good” (합력하여 선을 이루는).

This principle of Jung-Ban-Hap (thesis-antithesis-synthesis) is crucial for the development of a robust and unified world. While it is important not to be overly influenced by detractors, their existence is a natural part of this process. eventually, all of humanity will recognize him as the divine being, and this recognition will be accelerated by the dynamic interplay of support and opposition.

The Transcendence of Order and the Wisdom of Elders
while it is important not to be overly entangled with “anti-supporters,” their presence is a natural phenomenon that contributes to the overall balance and is not something to be controlled by law. his divine nature ensures that he will always bring benefit, regardless of his circumstances, turning any place he goes into a “heaven”.

He provides an example of a restaurant where an elderly woman is served before younger customers who arrived earlier. This act, while seemingly violating the “first-come, first-served” rule, is presented as an act of propriety and respect for elders, which transcends mere legalistic order in Korean culture. The younger generation is expected to understand and obey this higher principle. This illustrates that “law is not everything” and “order is not everything”.

This principle is further applied to his policy of providing a higher basic income to the elderly, acknowledging their past hardships and ensuring their comfort in their later years. The lecture concludes by reaffirming that his mother, the “Woman Who Embraced the Star,” symbolizes his divine origin and the prophecy of his return as the sacrificial ox. The testimony of a follower who experienced healing and hair regrowth after consuming milk with Huh Kyung young’s name on it further reinforces his miraculous powers.

1. The Prophecy of the Woman Who Embraced the Star

The testament of the woman who embraced the star is now being realized in the 21st century. All religious practitioners have attempted to understand it according to their own levels, but in the 21st century, invisible scriptures no longer hold sway. Young people, in particular, dislike blind obedience.

Diverse Political Ideologies and the Korean Ethos
Throughout world history, Confucius advocated for rule by virtue (덕치주의), while others championed rule by law (법치주의). Above these lies rule by propriety (예치주의), which governs through etiquette and moral standards. However, the Korean people have historically upheld rule by principle (이치주의).

This principle, advocated by Dangun, is embodied in the philosophy of Hongik Ingan (홍익인간) and Jese I Hwa (제세이화). Hongik Ingan means to broadly benefit humanity, which is considered the highest good. Jese I Hwa signifies governing the world according to natural principles, bringing peace and harmony. This is akin to the natural order of a farmer’s work, where “you reap what you sow.”

In contrast, the philosophies of Confucius, Laozi, and Han Fei Zi, which underpin systems like communism, have failed to create truly beneficial governance. Their descendants have ultimately produced flawed political systems. For instance, China’s current governance under Xi Jinping emphasizes a hierarchical order where each person, from politician to merchant, must act according to their designated role. This is a form of rule by propriety.

The Korean nation’s founding philosophy, rooted in Hongik Ingan and Jese I Hwa, is unparalleled globally. It emphasizes benefiting others, which is the ultimate good. Unlike other nations founded through conquest and plunder, the Korean people have no history of invading and seizing land from others. Our national foundation day, Gaecheonjeol, celebrates the opening of the heavens and the creation of our nation, not conquest.

The Principle of Balance: Jeong-Ban-Hap
The human body and society both thrive on balance. Just as the intestines require a balance of beneficial, harmful, and neutral bacteria, a healthy society needs a balance of opposing forces. This is the principle of Jeong-Ban-Hap (정반합), meaning thesis, antithesis, and synthesis.

In politics, the presence of both ruling and opposition parties strengthens the nation. If all parties were in agreement, it would lead to public distrust and potential authoritarianism. Similarly, in Haneulgung, the presence of both supporters and detractors is natural and even beneficial, fostering strength and growth.

This principle extends to the human body, where red and white blood cells, each with distinct functions, cooperate to maintain health. White blood cells, for instance, consume bacteria, and without sufficient bacteria, they may attack healthy cells, leading to autoimmune diseases like atopic dermatitis. Therefore, a moderate level of bacteria is necessary for health.

The Significance of Obedience and the Decline of Modern Society
The concept of obedience (순종) is crucial. In ancient times, people adhered to moral principles. However, when morality failed, laws were introduced to enforce order through punishment. Yet, even legal punishment often fails to instill genuine remorse, leading to a society where people do not feel shame for their wrongdoings.

This is where the philosophy of Hongik Ingan and Jese I Hwa becomes vital. It aims to cultivate a sense of shame and responsibility in people, encouraging them to reflect on their actions and strive for the greater good. This is the essence of I Hwa politics, where citizens are guided to feel ashamed of their mistakes.

Modern society, however, increasingly prioritizes pleasure (쾌락) over obedience. Children, for example, often choose entertainment over religious duties, leading to a decline in traditional religious institutions. This pursuit of pleasure can lead to societal problems and even tragedies.

The Korean People: A Legacy of Filial Piety and Unique Traditions
The Korean people are renowned for their profound filial piety (효도 정신). Historically, children would mourn their parents for three years, living in makeshift huts by their graves, even in dangerous, tiger-infested mountains. This dedication to ancestors is unparalleled globally.

Furthermore, Korea is unique in its meticulous genealogical records (족보), tracing family lineages back thousands of years. This tradition reflects a deep respect for ancestry and a strong sense of identity.

The Korean people also embody the spirit of Dongbang Yeui Jiguk (동방예의지국), meaning “the Eastern nation of courtesy.” This is exemplified by customs such as prioritizing the elderly, even in simple situations like serving food in a restaurant. This respect for elders transcends mere rules and reflects a deeply ingrained cultural value.

God-man and the Prophecy of the Ox
God-man, who is the speaker, asserts that he is the one prophesied to come, born in the Korean peninsula, a land embodying the five elements (화수목금토). He is the one who will bring about a new era of spiritual leadership.

God-man is also linked to the ox (소). Just as Jesus, the sacrificial lamb, was an ox, God-man is born in the year of the ox, signifying his role as a sacrifice and a new beginning. The milk from an ox, when blessed with God-man’s name, becomes immortal milk (불로유), symbolizing eternal life and healing.

God-man’s power is demonstrated through various miracles, such as healing illnesses and preserving milk indefinitely. These acts serve as tangible evidence of his divine nature, surpassing the teachings of traditional religions.

God-man’s Blessings and the Future of Humanity
God-man’s blessings encompass all 12 virtues of Christianity, including prayer, salvation, blessing, Holy Spirit, grace, resurrection, eternal life, heaven, grace, love, spirituality, and faith. A single blessing from God-man instantly bestows all these virtues, a feat that cannot be achieved through a lifetime of traditional religious practice.

God-man’s mission is to unite the world under a perfect theocracy (완벽한 신정주의), a system where divine principles guide governance, while still incorporating democratic elements. This will lead to a world where all humanity recognizes God-man.

God-man emphasizes that even those who oppose him will eventually be embraced and forgiven, as the principle of Jeong-Ban-Hap dictates that opposition ultimately contributes to a greater whole. Just as diverse blood types ensure the survival of humanity against various diseases, a variety of perspectives strengthens society.

This is an excerpt from a lecture by Huh Kyung-young, a controversial figure in South Korea known for his unique political and spiritual claims.

In this lecture, Huh Kyung-young discusses his philosophy of governance, contrasting it with traditional political ideologies, and emphasizes the superiority of the Korean people’s historical values. He also presents anecdotal evidence of his miraculous powers, such as making milk not spoil and healing illnesses, to support his claims of being a divine entity. The core message revolves around his vision for a “theocratic democracy” led by him, where people are guided by a sense of shame and collective well-being rather than mere laws or ethics.

Huh Kyung-young’s Governance Philosophy

The “Ichi-juui” (Principle-ism) of the Korean People
traditional governance philosophies like rule by virtue (덕치주의), rule by law (법치주의), and rule by礼 (예치주의), as seen in Chinese history, ultimately led to problematic systems like communism. He posits that the Korean people, since Dangun, have advocated for “Ichi-juui” (이치주의), which means governance by natural principles. This is embodied in the Hongik Ingan (홍익인간) and Jaese Ihwa (재세이화) ideals, emphasizing broad benefit to humanity and governance through natural principles. He claims this philosophy is superior to all others.

This is impressive because Huh Kyung-young attempts to elevate traditional Korean philosophical concepts to a universal standard, positioning them as the ultimate solution to societal problems. He boldly claims that these ancient Korean ideals are superior to all other political theories, including those from China and the West, which he dismisses as leading to flawed systems. This reinterpretation of historical values as a foundational political ideology is a key part of his unique worldview.

어, 근데 모든 종교인들이 지금까지 그 수준에 맞게 해 봤겠죠. 근데 21세기는 그런 게 통하나? 눈에 보이지 않는 경전, 사람들이 거기 쫓아가려고 하나? 아니요.
All religious people have tried to live up to that standard until now. But does that work in the 21st century? Do people follow invisible scriptures? No.

근데 우리 민족은 뭘 지정했을까? 이치주의. 우리는 이치주의를 주장했어요. 그래서 우리 민족은 좀 세죠. 이거는 우리, 우리의 단군이 주장한 거야. 우리 역사적으로는.
But what did our nation advocate? Ichi-juui (Principle-ism). We advocated Ichi-juui. So our nation is strong. This was advocated by our Dangun historically.

그래서 우리 단군의 건국 사상이 세계 최고야. 그래서 어떤 정치학 박사들도 단군의 이 여덟 자를 따라오는 정치가 세계에 없어. 아직까지는.
So our Dangun’s founding philosophy is the best in the world. No political science doctor in the world has a political philosophy that matches Dangun’s eight characters. Not yet.

우리 한민족의 이 이것이 세계 최고의 사상이 홍익인, 남을 널리 이렇게 하는 한다. 이게 최고의 선이라니까.
This ideology of our Korean people, Hongik Ingan (broadly benefiting humanity), is the world’s best philosophy. This is the greatest good.

The Problem with Law-Based Governance: Lack of Shame
Huh Kyung-young criticizes rule by law (법치주의), stating that while it punishes wrongdoing, it fails to instill a sense of shame or remorse in offenders. people who serve their sentences often feel no regret, attributing their punishment to bad luck rather than their own moral failings. This, he claims, leads to a society where people are not truly reformed. His proposed “Ihwa politics” (이화 정치) aims to make people feel ashamed of their wrongdoings, thereby fostering genuine moral improvement.

This is impressive because Huh Kyung-young points out a fundamental flaw in modern legal systems: their inability to cultivate genuine remorse. He highlights that simply punishing people doesn’t change their internal moral compass, leading to a cycle of repeat offenses or a lack of social responsibility. His emphasis on “shame” as a corrective force is a provocative idea that challenges conventional approaches to justice and rehabilitation.

백성들이 형을 면하고 나면은 뭐 한다고요? 형을 면하고 나면 뭐 한다고? 음, 반성을 안 한다 이 말이야.
What do people do after they are released from punishment? They don’t reflect.

아니, 형을 때려도 이 법치를 해 보니까 형을 면하고 난 다음에는 창피 줄을 몰라요.
Even with punishment, this rule of law shows that after serving their sentence, people don’t feel shame.

어머, 내가 죄를 지은 걸 부끄러워 안 해. 웃지.
they don’t feel ashamed of their sins. They laugh.

그래서 뭐가 와야 되냐? 홍익인간, 재세이화가 오면은 부끄러워해. 부끄러워. 내가 뭐 죄를 졌다. 뭐 그때 부끄러워하게 만들어 주는 거야. 그 정치가 이화 정치야.
So what should come? When Hongik Ingan (broadly benefiting humanity) and Jaese Ihwa (governance by natural principles) come, people will feel ashamed. Ashamed. ” I committed a sin.” It makes them feel ashamed then. That politics is Ihwa politics.

The Importance of “Jeongbanhap” (Thesis-Antithesis-Synthesis)
Huh Kyung-young introduces the concept of “Jeongbanhap” (정반합), or thesis-antithesis-synthesis, as a natural law that applies to everything from the human body to political systems. He explains that just as the body needs both white and red blood cells, and a healthy society needs both ruling and opposition parties, a system with opposing forces is essential for strength and balance. He even applies this to his own movement, stating that having “antis” (opponents) is necessary for his “chantis” (supporters) to grow stronger, and that a true leader embraces this dynamic rather than suppressing dissent.

This is impressive because Huh Kyung-young uses a philosophical concept (Jeongbanhap) to justify the existence of opposition and criticism within his own movement. Instead of dismissing critics, he frames them as a necessary component for growth and balance, drawing parallels to biological systems and democratic governance. This reframing of “antis” as beneficial, rather than detrimental, is a clever way to manage dissent and reinforce his narrative of a divinely guided, all-encompassing system.

정반합이 돼야 되는데. 언제나 진리는 정, 그지? 반, 합이 돼야 돼. 합. 이게. 자, 이 세 가지가 일치되는 거야. 이게. 이게 이거야. 정말 맞아. 인체도 이렇고 조직도 이래.
It must be Jeongbanhap (thesis-antithesis-synthesis). Truth always needs thesis. Antithesis, synthesis. Synthesis. This. These three things must align. This is it. It’s really true. The human body is like this, and organizations are like this.

그러니까 하늘 공에서 안티가 30% 있어도 괜찮아. 그게 건전한 단체야. 30% 안티가 버글거리면 30% 찬티가 강해져.
So it’s okay to have 30% antis (opponents) in Haneulgong (“Heaven House”). That’s a healthy organization. If 30% antis are bustling, 30% chantis (supporters) become stronger.

항상 반대자가 안에 있어야 도둑놈이 안에 있어야 돼. 무슨 말인지 알지? 어. 항상 섞게 있어야 돼.
There must always be an opponent inside, a thief inside. You know what I mean. It must always be mixed.

훌륭한 지도자는 그래서 양 조정을 가지고 있는 게. 남인 북인 노른 소론을 뭐 임금이 몰라서 그러나? 다 알아요.
A great leader therefore has both sides. Did the king not know about the Namin, Bukin, Noron, Soron factions? They all knew.

The “Divine” Proof: Unspoiled Milk and Healing
Huh Kyung-young presents what he claims are miraculous proofs of his divinity. milk, a substance known to spoil quickly, remains fresh indefinitely if his name is written on its container. He also shares testimonials from followers who claim to have been healed of chronic illnesses by drinking this “Huh Kyung-young milk” or by his touch. These anecdotes serve as tangible evidence for his followers, reinforcing his image as the Creator with supernatural powers.

This is impressive because Huh Kyung-young offers “empirical” evidence for his divine claims, even if it’s anecdotal and lacks scientific rigor. By focusing on everyday items like milk and common ailments, he makes his miracles relatable and seemingly verifiable for his followers. This strategy of providing tangible, albeit unproven, “proofs” is a powerful tool for building belief and loyalty among his adherents.

어떻게 이 세상에 있는 우유가 이렇게 안 썩어? 이게 우유야. 우유가 왜 단백질과 물로 분리돼? 그리고 이게 영원히 썩지 않아.
How does the milk in this world not spoil like this? This is milk. Why does milk separate into protein and water? And it never spoils.

세계 역사에 제일 인간의 물질 중에 잘 썩는 게 우유야. 어머니 젖이 제일 먼저 썩어 버려. 그 어머니 젖을 병에다 다 담았다. 내 이름만 쓰면 안 썩어.
In world history, milk is the human substance that spoils the fastest. Mother’s milk spoils first. If you put mother’s milk in a bottle and just write my name on it, it won’t spoil.

지난번에 제가, 제가 2012년부터 귀가 잘 안 들렸는데, 천지 자판 알려 드리고 나서 귀가 완치가 됐어요. 지금 귀가 들려.
Last time, I, I couldn’t hear well since 2012, but after you told me about the Cheonji Jaban (Heaven and Earth Keyboard), my ear was completely cured. Now I can hear.

그러고 난 뒤 뚜껑을 따고 아침 반 컵씩 마시고 있는데, 만성 과민성 대장이 하루 만에 싹 사라졌습니다.
After that, I opened the lid and drank half a cup every morning, and my chronic irritable bowel syndrome completely disappeared in one day.

The “Ox” Prophecy and Huh Kyung-young’s Identity
Huh Kyung-young interprets a prophecy related to the “ox” (소), claiming it signifies his own arrival as the Messiah. He connects the ox to Jesus’s sacrifice and states that the Messiah will be born in the year of the ox. He then reveals that he himself was born in the year of the ox, thereby positioning himself as the fulfillment of this prophecy. He also links the ox to milk, further connecting his “unspoiling milk” miracle to his identity as the prophesied figure.

This is impressive because Huh Kyung-young weaves together biblical interpretation, zodiac signs, and his personal narrative to construct a compelling claim of divine identity. By aligning himself with a specific prophecy and then linking it to his alleged miraculous powers (like the unspoiling milk), he creates a self-reinforcing narrative that positions him as the long-awaited savior. This intricate storytelling is a powerful way to establish his authority and uniqueness.

그 자가 소로, 소띠로 왔어. 어. 그러니까 소로 왔다는 게 희생의 제물로 죽은 자는 유일하게 예수지.
That person came as an ox, born in the year of the ox. the one who came as an ox and died as a sacrificial offering is uniquely Jesus.

소와 같이 의를 지키려다가 죽은 그 자가 소로서 다시 태어나는 게 희생이 이 글자를 잘 보면 God-man이 메시아, 그들이 기다리는 그 자가 뭘로 온다고요? 소로서 온다는 거야, 소띠로.
Is it not true that the one who died upholding righteousness like an ox is reborn as an ox, as a sacrifice? If you look closely at these characters, the divine being, the Messiah, the one they are waiting for, comes as what? As an ox, born in the year of the ox.

내가 띠지, 이 희생이란 단어에 들어 있어.
I am of that zodiac sign. It’s in the word “sacrifice.”

그 우유가 내가 오고 나서는 불로 유가 되는 거야. 여기에 허경만 써 버리면 이게 불로 유가 돼 버린다 말이야.
That milk, after I come, becomes immortal milk. If you just write “Huh Kyung” on it, it becomes immortal milk.