2014.06.21 931 fruit of the tree of knowledge of good and evil, Only God, who sent you to this earth, knows your true worth.

2014.06.21 931 The Truth of growing pains: Reversing Values and the Objective Worth of Humanity The Paradox of Human Value and the Necessity of Adversity

• True human worth lies in the growing pains that we realize through suffering and adversity, which leads to an objective love that values all beings from God’s perspective.
• “The true value of a human lies not in comfort, but in the growing pains of suffering and adversity — pains that awaken an objective, divine love for all beings.”

“Only God, who sent you to this earth, knows your true worth.”
“Only God, who sent you to this earth, truly knows your infinite worth.”
“Only the God who sent you to this earth knows your true, infinite, and precious worth.”
“Only God, who created and sent you to this earth, knows your true eternal worth.”
“Only God — the One who sent you to this earth — knows your true worth.”
Humans should not judge others as good or evil.
Only God, who sent you to this earth, knows your true worth.

The Truth of Growing Pains: Reversing Values and the Objective Worth of Humanity

1. The Paradox of Human Value and the Necessity of Adversity
   Human value, as previously discussed, is often misunderstood. Those who, as superiors, demand subservience from their subordinates, such as an army private, will not receive blessings in the future. Conversely, an individual who assists a junior, perhaps by offering to stand guard so the junior can study, will ultimately be rewarded. For instance, a person who helped a law student in the military later encountered him as a chief prosecutor decades later. The chief prosecutor recognized his benefactor, who had endured hardship, while the benefactor did not recognize him.

Individuals who have not experienced such “growing pains” (seongjangtong) often disregard others. They lack proper etiquette, failing to greet elders. Modern parents, raising only one child, often neglect to teach them proper greetings. Children may merely nod when an elder greets them first.

Consider the analogy of bamboo: it does not grow straight up without interruption. Bamboo naturally develops nodes, which represent these growing pains. However, children from affluent families today often grow like bamboo without these internal nodes, lacking inner substance. While their parents are alive to support them, such individuals may break easily when faced with life’s challenges, such as the loss of parents, separation from siblings, or marital difficulties. Many young people today exhibit this fragility.

The concept of value has become inverted or “perverted” (jeondo) in contemporary society. This perversion signifies a reversal or turning upside down of true values. This lecture will delve into the truth of growing pains and the objective worth of humanity.

2. Distinguishing Perversion from Distortion in Human Perception
   The term “perversion” (jeondo) can also be understood as “delusion” (jeondo-mongsang), a state of misperception or illusion. However, not all misperceptions are mere delusions; some are “distortions” (waegok). Both perversion and distortion involve a reversal of truth.

The key difference lies in intent. Delusion is a genuine misunderstanding, whereas distortion is a deliberate act of twisting what one knows to be true. For example, knowing one should greet an elder but intentionally refusing to do so is distortion. Similarly, understanding parental advice but deliberately arguing against it is distortion. Distortion is the stubborn insistence that what is incorrect is right. Those who have not experienced growing pains often fail to comprehend the true value of human life.

The Sewol ferry tragedy, in which 304 students perished, caused many parents to re-evaluate their children’s worth. Parents who had previously worried about their child’s academic performance or frequently argued with them suddenly realized that their child’s mere existence was a blessing. This tragic event brought them back from a state of perversion and delusion, allowing them to appreciate the objective value of their healthy child.

3. The Generational Divide in Experiencing Adversity
   Individuals who have not undergone hardship or growing pains do not understand the intrinsic value of human life. The older generations, particularly those who lived through the Korean War and its aftermath, experienced immense suffering. This shared experience fosters a deep respect for elders, regardless of their past actions or social status. This reverence stems from their role in rebuilding the nation from the ashes of war.

Therefore, it is imperative to treat the elderly with respect. However, only the elderly truly understand the hardships they endured. Younger generations often question their parents’ struggles, asking why they suffered when conveniences like instant noodles existed. They fail to grasp that such basic necessities were unavailable during those times, leaving the elders speechless.

4. Subjective vs. Objective Human Value
   Let us consider the concept of human value, which comprises subjective value and objective value.

Subjective Value
Subjective value is an individual’s self-perception and personal aspirations. It is what one believes about oneself, one’s capabilities, and one’s desires. For instance, if one feels worthless and contemplates suicide, that is their subjective assessment of their own value.

Objective Value
Objective value, however, is recognized by a higher authority, such as the divine or parents. It is viewed from the perspective of Heaven or a parent. From a parent’s viewpoint, a child’s value is immeasurable, even if the child perceives themselves as useless.

Consider the parable of the prodigal son. The elder brother, who remained dutiful, saw his returning younger brother as worthless. Yet, the father saw the prodigal son as precious, valuing him as much as his own life. The elder brother’s perspective, viewing his sibling as a rival, is how many people perceive others in society. Such individuals, lacking growing pains, often fail in the long run.

The prodigal son, having experienced sin and deviation, developed a broader understanding and empathy for others. While others might view him as a beggar, his parents cherish him. This illustrates that human value is immensely precious. Therefore, one should discard self-deprecating subjective evaluations. Even if one loses everything, the thought of one’s parents can inspire resilience. From a parent’s perspective, a child’s worth is invaluable, far exceeding any material wealth. Thus, one must choose to live.

The objective value bestowed by God or parents is boundless. Every individual is precious. Therefore, speaking disrespectfully or harshly criticizing others is inherently wrong. Even for a murderer, excessive public condemnation inflicts pain upon their parents. This is why prison chaplains extend compassion to even the most heinous criminals, viewing them from a divine perspective that transcends their sins.

5. The Misconception of Salvation and Human Worth
   From the perspective of God or parents, all humans are inherently precious, not merely candidates for salvation. When individuals are in despair due to their subjective self-assessment, or when certain religious groups label them as sinners, the God-man (Huh Kyung-young) appears to remind them of their immense objective value.

The notion that one must seek salvation from a specific religious group is often a misunderstanding. Just as a father would not choose to save some of his ten children while abandoning others, God does not selectively save individuals. A father would hide a son who fled due to bankruptcy, not imprison him. Parents are always on their children’s side. It is a delusion to believe that one must earn salvation or that God has abandoned them. Such religious teachings should be approached with caution.

Many religions distort the noble value of humanity. Even if a person commits wrongdoings, their fundamental human value, which is 100%, is only minimally affected, perhaps by 0.1%. The remaining 99.9% of human value remains intact. Even a murderer might rescue a child from drowning.

6. The Historical Context of Korean Growing Pains and National Development
   Korea, as a nation, has experienced profound growing pains throughout its history. From the Joseon Dynasty, it endured countless invasions and wars, accumulating more collective hardship than many other nations. This history of adversity has shaped the Korean people.

It is time to change our perspective on human beings. The Prajnaparamita Sutra (Banyashin-gyeong) speaks of “perverted delusions” (jeondo-mongsang), where human thoughts are inverted, and people live in a dream-like state. This leads to 7 billion different subjective perceptions, where individuals judge others based on their own illusions.

Viewing others through a subjective lens is akin to eating the forbidden fruit (seonakgwa) in the Bible. The Bible teaches that humans should not judge others as good or evil, successful or failed. Only God can make such judgments. Just as only parents truly know the value of their children, only God, who sent us to this world, knows our true worth. Therefore, we should not judge others based on superficial appearances.

From God’s perspective, all children are perfect. God often favors the prodigal son over the dutiful elder, or Abel over Cain, because the one who strays often needs more love and understanding. However, those who have not experienced growing pains tend to do the opposite, favoring the “good” and condemning the “bad,” which leads to a corrupt society.

7. The Dangers of Human Judgment and the Path of Divine Love
   Humans should not act as judges or prosecutors. God will ultimately administer justice, so there is no need for humans to inflict further punishment. If someone insults you, there is no need to retaliate; divine justice will prevail.

Judging others with the forbidden fruit of good and evil prevents love from blossoming. Love, as described in the Bible, brings forth the Holy Spirit (seongnyeong), which manifests in nine virtues. The first of these is joy, expressed in four ways:

1. Joy through facial expression: Offering a bright smile and a kind demeanor to others, especially elders, creates a positive atmosphere. A cheerful face is not solely one’s own; it is also for others to see. Conversely, a hostile gaze generates negative energy, leading to stress.
2. Joy through speech: Speaking kindly and pleasantly, even in minor inconveniences, brings joy to others. A baby’s innocent smile can uplift everyone’s mood, bringing good fortune. Conversely, harsh words can spread negativity.
3. Joy through material giving: Offering small acts of generosity, such as buying a sweet potato for one’s mother, can bring immense joy and strengthen familial bonds.
4. Joy through physical service: Engaging in acts of service, such as assisting someone in a wheelchair or helping at a church or temple, brings joy through one’s actions.

These four expressions of joy signify the presence of the Holy Spirit, meaning God is with that person. The Holy Spirit also brings joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Those who have “eaten the forbidden fruit” lack these virtues; they are prone to criticism, conflict, and negativity, leading to stress and ill health.

Leaders who have experienced hardship and growing pains are better equipped to understand the public’s sentiment. Those from privileged backgrounds often fail to connect with the common people, leading to public disapproval. Such leaders offer no hope.

God, or Buddha in Buddhism, is our ultimate judge and prosecutor; humans should not usurp this role. Parents who constantly scold their children at the dinner table cause them emotional distress. Excessive criticism harms a child’s education.

This lecture underscores the profound importance of not judging others with the forbidden fruit, but rather embracing the divine perspective of unconditional love and recognizing the inherent, immeasurable value of every human being.

The Truth of Growing Pains: Reversing Values and the Objective Worth of Humanity

1. The Paradox of Human Value and the Necessity of Adversity
   Today, we delve into the profound truth of growing pains and the intrinsic value of humanity. Consider the anecdote of a private in the army: a senior soldier who abuses his power over a junior, demanding trivial tasks, will ultimately fail to receive blessings in life. Conversely, a senior who supports a junior, perhaps a law student, by offering to stand guard so the junior can study, will be greatly rewarded. This junior, years later, might become a chief prosecutor. Such an encounter, decades later, evokes immense joy for the one who offered kindness, even if the recipient initially does not recognize their benefactor. This illustrates a crucial point: those who have not experienced hardship or growing pains often disregard others. They lack basic courtesy, failing to greet elders. Modern parents, raising only one child, frequently neglect to instill proper manners, leading to children who merely nod when an elder initiates a greeting.

This absence of hardship, these unexperienced growing pains, is akin to the growth of bamboo. Bamboo does not simply shoot straight up; it forms nodes, which are its growing pains. These nodes represent the struggles that strengthen it. However, children from affluent backgrounds often grow like bamboo without these internal nodes, lacking inner substance. While their parents are alive, they may seem fine, but once parental support is gone, or when they face the challenges of marriage, such individuals are prone to breaking under the slightest pressure. This phenomenon is increasingly prevalent today.

2. The Inversion and Distortion of Values
   The current state of human values is profoundly inverted. This inversion signifies a complete reversal, where values are turned upside down. Another term for this inversion is distortion. While inversion implies a simple reversal, distortion suggests a deliberate twisting of truth. For instance, one might know they should greet an elder but intentionally refrain from doing so. They might challenge a teacher or argue with parents, despite knowing what is right. This is not merely a mistake; it is a stubborn adherence to what is incorrect, asserting that wrong is right. Those who have not endured growing pains are utterly oblivious to the true value of human life.

3. The Catalyst of Catastrophe: Reawakening to Objective Value
   It often takes a catastrophe to reawaken individuals to the objective value of human life. For example, after the Sewol ferry tragedy, where 304 students perished, parents who had constantly worried about their children’s academic performance or frequently argued with them suddenly saw their own children in a new light. They realized that academic achievement was insignificant compared to their child’s mere existence and health. This moment marked a return from inversion and delusion, recognizing the profound value of their child’s life. They understood that their child, even with academic struggles, possessed immeasurable worth. Those who have not experienced such profound suffering remain ignorant of humanity’s true value.

4. The Wisdom of the Elders: A Legacy of Growing Pains
   My lecture today highlights the absence of growing pains among the younger generation. Our elders, those who lived through the Korean War and its aftermath, endured immense hardship. Observing older individuals today, one instinctively feels respect, regardless of their past actions—be they murderers, fraudsters, or thieves. This reverence stems from their role in rebuilding our nation from the ashes of war. They transformed a devastated land into what it is today. Therefore, we must treat our elders with utmost respect.

However, many young people fail to comprehend this. They question why their fathers suffered, suggesting they could have simply eaten ramen. They do not fathom a time when even ramen was unavailable. This generational gap in understanding hardship is significant.

5. Subjective vs. Objective Human Value
   Let us contemplate the nature of human value. There exists subjective value and objective value. Subjective value is what an individual perceives about themselves—their aspirations, their self-assessment. For instance, if one feels worthless and contemplates suicide, that is their subjective valuation. However, objective value is viewed from a higher perspective, from the standpoint of the divine or, more simply, from the perspective of parents.

6. The Parable of the Prodigal Son: A Divine Perspective on Value
   Consider the parable of the prodigal son. The elder brother, who remained dutiful, viewed his returning younger brother as worthless, a rival. Yet, the father saw the prodigal son as infinitely precious, willing to sacrifice anything for him. This illustrates that from a divine or parental perspective, every individual possesses immeasurable worth, far beyond any subjective assessment. We often view others as rivals, much like the elder brother. However, in truth, there are no rivals; every human being is uniquely precious. Those who lack growing pains often resemble the elder brother, failing to comprehend the value of others, leading to eventual downfall. The prodigal son, having experienced sin and hardship, developed a broader understanding and empathy for others. While others might see him as a beggar, his parents see him as invaluable. Thus, human life is profoundly precious.

7. The Imperative of Respect: Upholding Objective Value
   We must transcend our subjective self-perception. Even if one’s business collapses and they are left with nothing, the thought of their parents in the countryside can inspire them to rise again. From a parent’s perspective, a child’s worth is immeasurable, far exceeding any material wealth. Therefore, we must live. This objective value, bestowed by the divine or by parents, is boundless. Every individual is precious. Hence, speaking disrespectfully or harshly criticizing others is inherently wrong. Even if someone is a murderer, excessive condemnation wounds their parents. This is why prison chaplains extend a hand to murderers, saying, “I love you.” This is the human posture, viewing individuals from a divine perspective, where their sins are secondary to their inherent worth.

8. Divine Grace and the Illusion of Salvation
   From the perspective of the divine or parents, all human beings are invaluable treasures. We are not merely candidates for salvation; we are already precious in the eyes of heaven. When certain religions declare individuals as sinners in need of salvation, they often fail to grasp this fundamental truth. Would a father with ten sons choose to save some and abandon others? No matter what his sons do, a father will always seek to protect them. This is divine forgiveness. We mistakenly believe we are abandoned by the divine, thinking we must earn salvation through good deeds. Such religious doctrines should be approached with caution.

9. The Fallacy of Judgment: The Forbidden Fruit of Subjective Evaluation
   This distortion of human value is prevalent across many religions, including Buddhism and Christianity, and needs theological correction. Humans possess an inherently noble value. Even if one commits misdeeds, such as drinking or engaging in illicit acts, it diminishes their value by only a fraction, perhaps 0.1%. The vast majority, 99.9%, of human value remains intact. Even a murderer might rescue a child from drowning.

In ancient times, during the Japanese invasions, a wealthy man and his family fought against the invaders, sacrificing three generations. Such a sacrifice was deemed so profound that the king decreed their ancestral rites should be performed perpetually, not just for four generations, a practice known as Bulcheonwi. This signifies an eternal veneration, recognizing their extraordinary contribution.

10. The Uniqueness of Existence: “Above and Below Heaven, I Alone Am Honored”
    The phrase “Above and below heaven, I alone am honored” (天上天下唯我獨尊) is often misunderstood. It does not mean that Siddhartha Gautama alone is supreme. Rather, it signifies that every single human being is uniquely precious. It implies that there are no “others” in the sense of separate, lesser beings; all humanity is interconnected, a single body, each individual possessing supreme dignity. This profound realization was attained by Siddhartha Gautama.

11. The Interconnectedness of All Beings and Actions
    This concept resonates with the Buddhist principle of “every place is a Buddha, every act is an offering.” This means that all our daily activities—going to work, receiving education—are acts of devotion, offerings to the divine. Every person we encounter is a Buddha. This underscores the immense value of every individual.

12. The Perils of Unchecked Growth and the Distortion of Perception
    My message today is that those who experience growing pains develop a profound respect for humanity. Conversely, those raised in affluence, shielded from hardship, often treat others with disdain, challenging anyone who displeases them. Korea’s rapid development, for instance, is attributed to its long history of growing pains, enduring countless invasions and conflicts since the Joseon Dynasty. We have experienced more hardship than many other nations.

Therefore, we must change our perspective on humanity. The Heart Sutra speaks of inversion and delusion, where human thoughts are reversed and people live in a dream-like state. This leads to countless subjective interpretations, where individuals judge others based on their own distorted perceptions.

13. The Forbidden Fruit: Judging Others
    To view others subjectively is to partake in the forbidden fruit. The Bible teaches that to see oneself is to see God. From an objective perspective, all humans are like God or Buddha. Those who habitually judge others subjectively are described in the Bible as having eaten the forbidden fruit. God alone is the judge of good and evil. Parents alone truly understand the value of their children. Only God, who sent us to this earth, knows our true worth. Therefore, we should not judge others as inferior or superior.

God often favors the prodigal son over the dutiful one, the younger brother over the elder, just as he favored Abel over Cain. Parents often show more affection for the wayward child who causes trouble than for the obedient one. Those who partake in the forbidden fruit, those without growing pains, tend to do the opposite, favoring the seemingly “good” over the “bad,” which leads to a corrupt society. This truth is often not adequately taught in churches or temples.

14. The Divine Judge and the Futility of Human Judgment
    We are not meant to be judges or prosecutors. Why should we punish those who commit crimes? Heaven itself will administer justice. If someone insults you, there is no need to retaliate; they will inevitably face consequences. If your spouse insults you, simply acknowledge that they will receive their due punishment. Heaven will ensure justice.

15. The Four Joys of Love and the Presence of the Holy Spirit
    When we view others through the lens of the forbidden fruit, love cannot flourish. Love, as described in the Bible, brings forth the Holy Spirit, which manifests in nine forms, the first of which is joy. This joy is expressed in four ways:

• Joy through one’s countenance: Offering a cheerful expression to others. For instance, giving up your seat to an elder on the subway with a smile, or making eye contact with a pleasant demeanor. A baby’s innocent smile can uplift everyone’s spirits, bringing good fortune. Conversely, a negative demeanor can spread stress and negativity. Therefore, always maintain a bright and smiling face, as your face is not solely your own; it is seen by others.
• Joy through one’s words: Speaking kindly and pleasantly. If someone accidentally steps on your foot, respond with a cheerful “It’s quite alright!” rather than a curt “It’s fine.”
• Joy through material offerings: Giving small gifts or acts of kindness. A child who uses pocket money to buy their mother a sweet potato, even if it means skipping lunch, demonstrates love. This act of giving fosters a deeper bond and encourages the mother to give more generously in return. Even small material gestures can bring joy to others.
• Joy through physical service: Offering help and assistance. This is an act of volunteering, such as helping someone in a wheelchair or assisting at a church or temple.
  Those who practice these four joys are said to be accompanied by the Holy Spirit, meaning the divine presence is with them. However, those who partake in the forbidden fruit lack these qualities. They are prone to criticism, conflict, and negativity, seeing only flaws in others. This leads to constant stress and ill health.

16. Leadership and Empathy: The Impact of Growing Pains
    Leaders who have experienced hardship and growing pains are better equipped to understand the public sentiment. Those from privileged backgrounds, however, often fail to grasp the needs and concerns of the populace, leading to a disconnect and eventual rejection by the people. Such leaders offer no hope to the nation.

17. God as the Ultimate Judge
    The forbidden fruit is meant only for God, who serves as our judge and prosecutor, or for Buddha in Buddhist philosophy. Parents who constantly scold their children at the dinner table, partaking in this forbidden fruit, cause indigestion and neurosis in their children. Excessive judgment in child-rearing is detrimental.

The Truth of Growing Pains: Reversing Values and the Objective Worth of Humanity

1. The Reversal of Values and the Necessity of Growing Pains
   Today, I shall discuss the truth of growing pains (성장통) and the inherent value (가치) of humanity. Those who, like a senior soldier in the military, demand service from subordinates, will not receive blessings in the future. Conversely, a soldier who assists a junior, perhaps by offering to stand guard so the junior can study, will be rewarded. For instance, a person who helped a law student in the military later encountered him as a prosecutor general after 25 years. Such a person, who has not experienced hardship or growing pains, tends to disregard others and lacks proper etiquette. Modern parents, raising only one child, often fail to instill proper greetings in them. Children may not greet elders, or merely nod if an elder greets them first. This behavior stems from a lack of hardship, a lack of growing pains.

Consider the bamboo: it does not grow straight up without interruption. It always forms growing pains (성장통) in the middle, creating nodes. However, children from affluent families today grow like bamboo without inner substance. While their parents are alive, they are protected, but once parents pass away and siblings depart, such individuals, when married, will break under the slightest shock. Many such individuals exist today. The value (가치) system has become completely inverted (전도). This inversion means that values have been turned upside down. This inversion can also be described as delusion (착각) or distortion (왜곡). Delusion is a misunderstanding, while distortion is a deliberate perversion of what is known to be right. For example, knowing one should greet an elder but intentionally refusing to do so, or arguing with parents despite knowing their words are correct, constitutes distortion. Those who have not experienced growing pains are utterly ignorant of human value.

The Sewol ferry tragedy, in which 304 students perished, caused many parents to re-evaluate their own children. Parents who had constantly worried about their child’s academic performance or frequently argued with them suddenly realized that their child’s health and presence were paramount. At that moment, those who were trapped in delusion returned to a proper understanding of value. They recognized the immense value of their child, even if academically challenged, simply for being alive. However, those who have not endured growing pains or hardship remain oblivious to human value. Many young people today lack these growing pains. Generations who lived through the Korean War and its aftermath experienced immense suffering. We instinctively respect elders, regardless of their past, because they rebuilt this nation from ruins. Therefore, we must treat our elders with respect. Only elders truly comprehend the hardships they endured. Younger generations, however, question why their elders suffered, suggesting they could have simply eaten ramen, unaware that ramen did not even exist then.

2. Subjective and Objective Human Value
   Let us contemplate the value (가치) of humanity. Human value comprises subjective value (주관적 가치) and objective value (객관적 가치). The Constitution of Korea, Article 20, guarantees freedom of religion. This means individuals can freely express their religious beliefs without interference. However, misinterpretations of this article have led to societal decay. Article 20, Paragraph 2, which states that all citizens possess religious freedom, is crucial. It implies the separation of religion and politics: religion should not interfere with politics, and politics should not interfere with religion. This principle of separation of church and state (정교분리) has been misinterpreted, leading to the current state of affairs. Religious individuals have the right to vote and participate in politics. The Constitution does not prohibit religious people from joining political parties or politicians from engaging with religion.

The misinterpretation of this clause has led to both religion and politics becoming corrupt. Just as a husband and wife must interfere in each other’s lives for a long and healthy marriage, so too must different societal spheres interact. A slight amount of stress or friction is beneficial for longevity. Similarly, politics and religion should engage in a healthy rivalry. For instance, they should question each other’s conduct, such as “Why are you governing that way?” or “Why are you educating children that way?”

When John F. Kennedy, a Catholic, became president of a predominantly Protestant America, he mandated the removal of prayer from public schools, citing religious freedom. This decision, intended to prevent the imposition of Protestant practices, led to a 70% increase in juvenile crime. When children prayed before class, acknowledging their parents’ sacrifices and God’s blessings, crime rates were low. Removing this practice, however, led to societal disarray. Kennedy’s actions, perceived as religious suppression, were followed by his assassination. This event is seen by some as a consequence of a Catholic president attempting to suppress the dominant Protestant faith in America.

Subjective value (주관적 가치) refers to one’s self-perception and aspirations. It is what an individual believes about their own worth. However, Heaven (하늘) only recognizes objective value (객관적 가치). Objective value is viewed from the perspective of faith, from Heaven’s perspective, or from a parent’s perspective. Even if one feels worthless and contemplates suicide, from a parent’s viewpoint, their value is infinite.

Consider the parable of the prodigal son. The elder brother, who remained dutiful, saw his returning younger brother as worthless. Yet, the father saw the prodigal son as precious, worth his own life. The father’s perspective is one of unconditional love and acceptance. We often view others as rivals, like the elder brother. Those who lack growing pains, like the elder brother, often fail in the long run because they cannot understand or empathize with others. The prodigal son, having experienced sin and hardship, developed a broader understanding and empathy. From the father’s perspective, the prodigal son, though a beggar in the eyes of others, was invaluable. Our human value is immeasurably precious. Therefore, we must discard our self-perceived worthlessness and remember the value our parents see in us. Even if one loses everything, the thought of one’s parents can inspire recovery. From our parents’ perspective, we are worth billions. Thus, we must live.

The objective value bestowed by God (신) or parents is infinite. Every individual is precious. Therefore, speaking disrespectfully or harshly criticizing others is wrong. Even a murderer has parents who grieve. We must approach all individuals, even criminals, with compassion, as a prison chaplain would, seeing them through the eyes of God. From God’s perspective, a person’s sins are secondary to their inherent value. Parents do not condemn their children for their wrongdoings. Similarly, from Heaven’s perspective, we are not merely candidates for salvation; we are already treasures. My purpose is to remind you of this inherent value when you are in despair, when religions tell you that you are a sinner. You are precious in the eyes of Heaven. No parent would abandon a child, regardless of their actions. They would always try to protect them. Therefore, be wary of religions that claim you must earn salvation.

Many religions distort the noble value of humanity. Even if a person commits a crime, their inherent human value, which is 100, only decreases by 0.1%. The remaining 99.9% is still immense. Even a murderer might save a child from drowning. During the Imjin War, a wealthy man and his son and grandson fought against invaders and died. The king, recognizing their sacrifice, granted their family the honor of Bulcheonwi (불천위), meaning their ancestral rites would be performed indefinitely by the state, not just for four generations. This signifies the highest honor for a family.

3. The Principle of “Heaven and Earth, I Alone Am Honored” and the Four Joys of Love
   The phrase Cheonsang Cheonha Yu-a Dokjon (천상천하유아독존), often attributed to Buddha, means “In Heaven and Earth, I alone am honored.” This is often misinterpreted as Buddha claiming sole supremacy. However, its true meaning is that no one exists above or below another. It signifies that every single human being is equally noble and precious. It means that there are no “others”; all humanity is one body, equally dignified. Buddha realized that humans cannot live alone. Just as Adam needed Eve, humanity needs connection. The concept of being alone is dangerous.

This principle aligns with Cheocheo Bulssang (처처불상), meaning “Buddha is everywhere,” and Sasa Bulgong (사사불공), meaning “Every act is an offering to Buddha.” Every daily activity, from going to work to receiving education, is an offering to the divine. Every person we meet is a Buddha. This emphasizes the immense value of every individual. Those who have experienced growing pains tend to see the nobility in others, while those from privileged backgrounds, unfamiliar with hardship, often look down upon others. Korea’s rapid development, despite countless invasions and wars throughout its history, is a testament to its collective growing pains.

We must change our perspective on humanity. The Prajnaparamita Sutra (반야심경) speaks of Jeondo Mongsang (전도몽상), where human thoughts are inverted and deluded. This leads to 7 billion different perspectives, each judging others subjectively. This subjective evaluation of others is what the Bible refers to as eating from the Tree of Knowledge of Good and Evil (선악과). God alone is the judge of good and evil. Parents alone know the true value of their children. Only God, who sent us to this Earth, knows our true worth. Therefore, we must not judge others as “ugly” or “handsome,” “failed” or “successful.”

God loves the prodigal son more than the dutiful elder son, just as He favored Abel over Cain. Those who eat from the Tree of Knowledge of Good and Evil, those without growing pains, tend to favor the dutiful and successful, the opposite of God’s perspective, leading to a corrupt world. Religious institutions often fail to teach the true meaning of the Tree of Knowledge of Good and Evil. We are not meant to be judges or prosecutors. God will administer justice. If someone wrongs us, we need not retaliate; divine retribution will follow.

If we view others through the lens of the Tree of Knowledge of Good and Evil, love cannot arise. Love, as described in the Bible, brings the Holy Spirit (성령). The nine fruits of the Holy Spirit begin with love, which encompasses four joys:

1. Joy through countenance: Expressing joy through a bright face and a smile. This face, though ours, is seen by others, so it must be pleasant.
2. Joy through speech: Speaking kindly and pleasantly, even when inconvenienced.
3. Joy through material things: Giving small gifts or acts of kindness, like a son buying sweet potatoes for his mother with money he received from her.
4. Joy through physical action: Offering service and assistance to others, like helping someone in a wheelchair.

Those who practice these four joys are said to be accompanied by the Holy Spirit. However, those who eat from the Tree of Knowledge of Good and Evil do the opposite. They constantly find fault, criticize, and argue, leading to stress and ill health. Leaders who have experienced hardship and growing pains understand the public’s sentiment, while those from privileged backgrounds often fail to connect with the people. If we refrain from eating from the Tree of Knowledge of Good and Evil, which is God’s prerogative, then hope will abound. God is our judge and prosecutor. Parents who constantly scold their children at the dinner table cause indigestion and neurosis. Therefore, excessive judgment in child-rearing is problematic. My message today is that we must not judge others, for God alone holds that right.

The Truth of Growing Pains: Reversing Values and the Objective Worth of Humanity

1. The Essence of Growing Pains (성장통) and Human Value
   Today, we delve into the profound truth of growing pains (성장통) and the intrinsic value of humanity. Those who experience hardship and suffering during their formative years often develop a deeper understanding and respect for others. Consider the example of a private in the military who, despite attending law school, was kind to a junior private, offering to stand guard so the junior could study. This act of compassion led to a remarkable reunion decades later, where the junior had become a prosecutor general. The one who received kindness remembered, while the one who gave it may not have recognized the profound impact of their actions. This illustrates that individuals who have not endured such growing pains (성장통) tend to disregard others, lacking basic courtesy and respect.

In contemporary society, particularly among children raised as only children, a significant deficit in social etiquette is observed. They often fail to greet elders, merely nodding if an elder initiates a greeting. This behavior stems from a lack of experience with hardship, a condition I refer to as growing pains (성장통). Bamboo, for instance, does not grow straight up; it develops nodes, which are its own form of growing pains (성장통). These nodes provide strength and resilience. In contrast, children from affluent backgrounds often grow without such internal fortitude, akin to bamboo that grows too quickly without developing nodes. While their parents are alive, they may seem fine, but once parental support is gone, these individuals are prone to breaking under the slightest pressure, much like a weak bamboo stalk. This phenomenon is increasingly prevalent today.

The concept of value has become inverted, or 전도 (jeondo), meaning “reversed” or “turned upside down.” This 전도 (jeondo) of values signifies a complete reversal of what is considered important. Another term for this reversal is 왜곡 (waegok), meaning “distortion.” While 전도 (jeondo) implies an unconscious reversal, 왜곡 (waegok) suggests a conscious distortion, where one knows the right thing to do but deliberately chooses otherwise. For example, knowing one should greet an elder but intentionally refusing to do so, or understanding parental advice but choosing to argue against it. This is not about being incorrect but about stubbornly insisting that what is wrong is right. Those who have not experienced growing pains (성장통) often fail to grasp the true value of human life.

2. The Objective Value of Humanity and the Illusion of Subjective Judgment
   The tragic Sewol Ferry incident, where 304 students perished, served as a stark awakening for many parents. Those who had been constantly worried about their children’s academic performance or frequently argued with them suddenly realized that their child’s mere existence and health were paramount. This moment brought them back from a state of 전도몽상 (jeondo mongsang), meaning “inverted dreams and delusions,” to an understanding of the objective value of human life. They recognized the immense worth of their child, regardless of academic achievement. However, individuals who have not undergone such growing pains (성장통) or experienced significant hardship remain oblivious to this profound human value.

Our generation, those who lived through the Korean War and its aftermath, experienced immense growing pains (성장통). This is why there is an inherent respect for elders, regardless of their past actions or social status. These elders rebuilt our nation from the ashes of war. Therefore, it is imperative to treat them with respect. Younger generations, however, often fail to comprehend the hardships of the past, questioning why their elders suffered when conveniences like instant noodles exist. They do not understand that such basic necessities were unavailable then. This generational gap highlights a fundamental difference in understanding human value.

Human value can be categorized into subjective value (주관적 가치) and objective value (객관적 가치). Subjective value (주관적 가치) is how an individual perceives their own worth and aspirations. It is based on self-assessment and personal desires. However, the heavens, or the divine, recognize only objective value (객관적 가치). This objective value (객관적 가치) is viewed from the perspective of the divine or, in more relatable terms, from the perspective of a parent. Even when one feels worthless and contemplates self-harm, their value from a parent’s perspective is immeasurable.

Consider the parable of the prodigal son. The elder brother, who remained dutiful, saw his returning younger brother as worthless. Yet, the father saw his prodigal son as infinitely precious, willing to sacrifice for him. This illustrates that from a divine or parental viewpoint, every individual possesses immense worth, far beyond any subjective judgment. We often view others as rivals, much like the elder brother viewed his younger sibling. However, in the eyes of the divine, there are no rivals; every person is uniquely precious. Those who lack growing pains (성장통) tend to judge others harshly, leading to their own eventual downfall. Conversely, those who have experienced hardship, like the prodigal son, develop a broader understanding and empathy for others.

3. The Divine Perspective on Human Worth and the Peril of Subjective Judgment
   From the perspective of a parent, a child who has strayed and committed wrongdoings is still invaluable. The father in the parable of the prodigal son cherished his returning son, even though others might have seen him as a beggar. This demonstrates that human beings possess an immeasurable, objective value (객관적 가치). Therefore, we must transcend our own subjective value (주관적 가치) and recognize this inherent worth. Even when one’s life seems to have hit rock bottom, the thought of one’s parents can provide the strength to rise again. In the eyes of our parents, we are worth billions, even if we possess nothing. This divine or parental perspective bestows infinite value upon each individual.

Consequently, treating others with disrespect or criticizing them harshly is fundamentally wrong. Even if someone is a criminal, their parents suffer from such public condemnation. This is why prison chaplains extend compassion to even murderers, shaking their hands and expressing love. This is the objective perspective (객관적 관점), the divine perspective. From this viewpoint, a person’s sins are secondary to their inherent worth as a child of God. Just as parents do not condemn their children for their mistakes, the divine does not abandon us. We are not merely candidates for salvation; in the eyes of the divine, we are precious treasures.

Huh Kyung-young (God-man: God-man) teaches that when individuals fall into despair due to their subjective value (주관적 가치), he appears to remind them of their immense worth. He challenges religious doctrines that label people as sinners, asserting that every individual possesses extraordinary value in the eyes of the divine. Just as a father would not choose to save some of his ten children while abandoning others, the divine embraces all. A father would hide his son if he faced bankruptcy, not condemn him. We mistakenly believe we are abandoned by the divine and must earn salvation. Such religious teachings, which distort the inherent noble value (고귀한 가치) of humanity, must be reevaluated.

Even if a person commits grave sins, their fundamental human value, which is 100%, is only minimally diminished, perhaps by 0.1%. The remaining 99.9% of their value remains intact. Even a murderer might rescue a child from drowning. This inherent goodness persists. The story of the three generations who died fighting during the Imjin War illustrates this profound value. Their sacrifice was so great that the king decreed their ancestral rites should be performed perpetually, a practice known as 불천위 (bulcheonwi), meaning “not to be moved from the ancestral shrine.” This signifies the highest honor, recognizing their extraordinary contribution and inherent worth.

4. The Profound Meaning of “Cheonsang Cheonha Yu-a Dokjon” (天上天下唯我獨尊) and the Four Joys of Love
   The phrase 천상천하유아독존 (Cheonsang Cheonha Yu-a Dokjon), often attributed to Buddha, is frequently misinterpreted. It does not mean “only I exist in heaven and on earth.” Rather, it signifies that “among all beings in heaven and on earth, there is no one more noble than ‘I’.” Here, “I” refers to every single human being, every 일체중생 (ilche jungsaeng), meaning “all sentient beings.” It means that every person, whether there are 7 billion or 1 billion, is uniquely precious and interconnected, forming one collective body. Every individual possesses the highest dignity. This profound realization is a cornerstone of Buddhist philosophy.

This concept aligns with 처처불상 (cheocheo bulsang), meaning “Buddha is everywhere,” and 사사불공 (sasa bulgong), meaning “every act is an offering to Buddha.” It implies that every daily activity—going to work, receiving education—is an act of devotion to the divine. Furthermore, every person we encounter is a Buddha. This underscores the immense value of each individual. Huh Kyung-young (God-man: God-man) emphasizes that those who have experienced growing pains (성장통) develop a heightened appreciation for human worth. In contrast, those raised in affluence, unaware of life’s hardships, tend to belittle others. Korea’s rapid development, despite countless invasions and wars throughout its history, is a testament to the nation’s collective growing pains (성장통).

The Prajnaparamita Sutra (반야심경) speaks of 전도몽상 (jeondo mongsang), where human thoughts are inverted and deluded, leading to countless subjective interpretations of reality. This subjective evaluation of others is akin to eating the fruit of the tree of knowledge of good and evil (선악과) in the Bible. The divine alone possesses the right to judge good and evil. When humans judge each other subjectively, they fail to see the divine within. Parents, for instance, are the only ones who truly understand the value of their children. Similarly, only the divine, who sent us to this earth, knows our true worth. Therefore, we should not judge others as “ugly” or “handsome,” “failed” or “successful.”

The divine often favors the prodigal son over the dutiful one, or Abel over Cain, demonstrating that true value lies beyond conventional notions of good behavior. Those who have not experienced growing pains (성장통) tend to do the opposite, favoring the “good” and condemning the “bad,” which contributes to the world’s moral decay. Huh Kyung-young (God-man: God-man) asserts that humans should not act as judges or prosecutors, as the divine ultimately administers justice. When someone wrongs us, there is no need for retaliation; the divine will ensure they face consequences.

Love, according to Huh Kyung-young (God-man: God-man), manifests in four joys (네 가지 기쁨). When we possess love, the Holy Spirit (성령) descends upon us. The nine fruits of the Holy Spirit (9가지 성령) begin with love. The first joy is to bring happiness to others through our face (얼굴). A bright, smiling face, offering a seat to an elder on the subway, or making eye contact with a pleasant expression, radiates positive energy. Conversely, a grim or suspicious expression creates an atmosphere of negativity. Our face, though our own, is seen by others, so it should always be bright.

The second joy is through our speech (말씨). When someone accidentally steps on your foot, a cheerful “It’s alright!” brings joy, whereas a curt “It’s alright” does not. A baby’s innocent smile can uplift everyone’s mood on a subway, bringing good fortune. Conversely, a loud, aggressive voice can spread negativity. Therefore, our words and expressions carry significant weight. The third joy is through material things (물질). Even small acts, like a child buying sweet potatoes for their mother with leftover pocket money, can bring immense joy and strengthen bonds. Such acts of love are reciprocated.

The fourth joy is through our actions (몸발), our hands and feet, which represent service. Helping someone in a wheelchair, assisting with tasks, or volunteering at a church or temple are all acts of service. Those who embody these four joys are said to be accompanied by the divine, or the Holy Spirit (성령). This means that the divine spirit resides with them. The Holy Spirit (성령) also encompasses joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Those who consume the fruit of the tree of knowledge of good and evil (선악과) lack these qualities, seeing only flaws and complaints in others, leading to stress and ill health.

Leaders who have experienced growing pains (성장통) and overcome hardship are better equipped to understand the public’s sentiment. In contrast, those from privileged backgrounds often fail to connect with the common people, leading to a disconnect and eventual rejection. The fruit of the tree of knowledge of good and evil (선악과) should only be consumed by the divine, who serves as our ultimate judge. Parents who constantly criticize their children, judging them as “good” or “bad,” cause emotional distress and developmental issues. Therefore, it is crucial to avoid excessive judgment in child-rearing.

The Truth of Growing Pains: Reversing Values and the Objective Worth of Humanity

1. The Reversal of Values and the Essence of Growing Pains
   Today, we shall delve into the profound truth of growing pains (성장통) and the intrinsic value of humanity. It is often observed that individuals who have not experienced hardship tend to disregard the worth of others. This phenomenon is particularly evident in contemporary society, where children, often raised as only offspring, exhibit a notable lack of social etiquette, such as greeting elders. Such individuals, unacquainted with the struggles that foster personal growth, fail to comprehend the inherent value of human beings.

Consider the analogy of bamboo. A bamboo stalk does not simply grow straight upwards; it develops growing pains (성장통) at intervals, forming nodes that strengthen its structure. In contrast, children from affluent backgrounds, who experience an unhindered upbringing, are akin to bamboo that grows without these vital nodes. While their parents may provide support, such individuals often prove fragile when confronted with life’s adversities, breaking under minimal pressure. This illustrates a fundamental reversal of values (가치 전도), where the true essence of worth has become inverted.

The term reversal (전도) signifies a complete inversion or turning upside down. Another related concept is distortion (왜곡), which implies a deliberate misrepresentation or perversion of truth. While both involve a deviation from the correct path, reversal (전도) often stems from a delusion (착각) or misunderstanding, whereas distortion (왜곡) involves a conscious act of defiance against what is known to be right. For instance, knowing one should greet an elder yet intentionally refraining from doing so constitutes distortion (왜곡). Individuals who have not endured growing pains (성장통) are often oblivious to the true value of humanity, clinging to erroneous beliefs.

The tragic sinking of the Sewol ferry, which claimed the lives of 304 students, served as a stark awakening for many parents. Those who had previously been preoccupied with their children’s academic performance or engaged in frequent conflicts suddenly realized the profound value of their child’s mere existence and health. This catastrophic event brought many back from a state of reversal and delusion (전도몽상), allowing them to perceive the objective worth of human life.

2. The Objective and Subjective Value of Humanity
   Human value can be categorized into subjective value (주관적 가치) and objective value (객관적 가치). Subjective value (주관적 가치) is an individual’s self-perception of their own worth, often based on personal aspirations and self-assessment. However, the heavens, or the divine perspective, recognize only objective value (객관적 가치).

Objective value (객관적 가치) is viewed from the perspective of the divine, or, in more relatable terms, from the perspective of a parent. From this divine or parental viewpoint, every individual possesses immeasurable worth. Consider the parable of the prodigal son. While the elder brother, representing a subjective (주관적) view, might deem the prodigal son worthless, the father, embodying the objective (객관적) perspective, values his son’s life above all else. The father’s love is unconditional, seeing the son as precious despite his transgressions.

This illustrates that from a divine or parental standpoint, every human being is infinitely precious. Therefore, actions such as speaking disrespectfully or harshly criticizing others are inherently wrong, as they inflict pain upon the parents of those individuals. Even a convicted criminal, from the perspective of a prison chaplain or a spiritual leader, is viewed with compassion and inherent worth, reflecting a divine perspective that transcends judgment of their sins.

The notion that humans must be “saved” or “redeemed” by specific religious groups is a misconception. From the divine perspective, every individual is already a treasure, invaluable and cherished. A parent with ten children would not choose to save some and abandon others; all are equally loved and forgiven. To believe otherwise is to fall into the delusion (착각) that one is forsaken by the divine. Such teachings, which diminish the inherent worth of humanity, are a distortion (왜곡) that requires theological correction.

Even a person who commits grave sins retains 99.9% of their inherent human value. A murderer, for instance, might still instinctively rescue a child from drowning. This underscores the profound and enduring value of human life, regardless of individual actions.

3. The Principle of “Heaven and Earth, I Alone Am Honored” and the Four Joys of Love
   The phrase “Heaven and Earth, I Alone Am Honored” (천상천하유아독존), often attributed to Buddha, is frequently misinterpreted. It does not signify that Buddha alone is supreme, but rather that every individual human being is uniquely precious and irreplaceable. It conveys the profound truth that no one can live in isolation; humanity is interconnected, forming a single body. This principle emphasizes the supreme dignity inherent in every person.

This concept aligns with the Buddhist principle of “Everywhere is Buddha, every deed is an offering” (처처불상 사사불공). It means that every person we encounter is a Buddha, and every action we undertake, whether going to work or receiving education, is an act of devotion to the divine. This perspective highlights the immense value of every individual and every moment.

However, those who have not experienced growing pains (성장통) often fail to grasp this profound truth. They tend to view others with disdain and react aggressively to minor provocations. In contrast, nations like Korea, which have endured countless wars and hardships throughout history, have undergone extensive growing pains (성장통), leading to remarkable development and resilience.

The Prajnaparamita Sutra (반야심경) speaks of “reversal and delusion” (전도몽상), stating that human thoughts are often inverted and dreamlike. This leads to countless individual perspectives, each based on its own delusion (착각). To judge others based on one’s subjective value (주관적 가치) is akin to partaking of the forbidden fruit (선악과) in the Bible. The forbidden fruit (선악과) represents the act of judging others as good or evil, a prerogative reserved solely for the divine. Only the divine, who sent us into this world, truly comprehends our inherent worth.

The divine often favors the “prodigal son” or the “younger brother” over the “dutiful elder son,” demonstrating an unconditional love that transcends human judgment. Those who partake of the forbidden fruit (선악과) and lack growing pains (성장통) tend to do the opposite, favoring the seemingly “good” and condemning the “bad,” thereby contributing to the world’s corruption.

Therefore, humans are not meant to be judges or prosecutors. The divine administers justice, and human intervention in this regard is unnecessary. When one views others through the lens of the forbidden fruit (선악과), love cannot flourish.

Love, in its essence, manifests as four joys (네 가지 기쁨). These four joys (네 가지 기쁨) are:

• Joy through facial expression (얼굴로 기쁨): Expressing warmth and kindness through one’s countenance, such as smiling or offering a seat to an elder. A bright and pleasant demeanor radiates positive energy, while a sullen expression can create an atmosphere of negativity.
• Joy through speech (말씨로 기쁨): Using pleasant and considerate language, even in minor interactions. A child’s innocent laughter can uplift an entire train car, while harsh words can spread negativity.
• Joy through material offerings (물질로 기쁨): Sharing resources, even small amounts, to bring happiness to others. A son who uses a small portion of his allowance to buy his mother a sweet potato demonstrates love, which is reciprocated with even greater affection.
• Joy through physical service (몸으로 기쁨): Offering assistance and performing acts of service for others. This includes helping those in need, volunteering, and contributing to the community.
  Those who embody these four joys (네 가지 기쁨) are said to be accompanied by the Holy Spirit (성령), signifying the presence of the divine. The Holy Spirit (성령) encompasses nine virtues, including love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Individuals who partake of the forbidden fruit (선악과) lack these virtues, often exhibiting the opposite behaviors, such as criticism and conflict. Such individuals are perpetually dissatisfied, finding fault in everything, which ultimately harms their own well-being.

Leaders who have experienced growing pains (성장통) and overcome adversity are better equipped to understand the populace. Conversely, those from privileged backgrounds, unacquainted with hardship, often fail to connect with the sentiments of the people. The forbidden fruit (선악과) is meant only for the divine, who serve as our ultimate judge. Parents who constantly criticize their children, acting as judges, can cause psychological distress. Therefore, it is imperative to recognize the inherent, immeasurable value of every human being.

Central Questions & Answers

1. What is the “Truth of Growing Pains” according to Huh Kyung-young?
   Question: What does Huh Kyung-young mean by the “Truth of Growing Pains,” and how does it relate to human value and societal issues?
   Answer: growing pains (성장통) are essential for developing true human value and empathy. Those who experience hardship and suffering during their growth learn to respect others and understand the objective worth of humanity. Without such experiences, individuals tend to disregard others, lack proper manners, and struggle to cope with life’s challenges, much like a bamboo shoot that grows too fast without internal knots will easily break. This lack of “growing pains” leads to a distorted perception of value, where subjective judgments override objective worth.
   Key Quote: “Those who have not experienced such growing pains disregard others. They don’t know how to greet people.”

2. How does Huh Kyung-young define subjective versus objective human value?
   Question: In Huh Kyung-young’s philosophy, what is the difference between subjective and objective human value, and which one does the divine acknowledge?
   Answer: Subjective value (주관적 가치) is how an individual perceives their own worth or the worth of others based on personal judgment, often leading to self-deprecation or critical views of others. For example, someone might feel worthless and contemplate suicide. In contrast, objective value (객관적 가치) is seen from the perspective of the divine or parents, who view every individual as infinitely precious, regardless of their actions or perceived failures. The divine, or “Heaven,” only recognizes this objective value, considering every human being a “treasure.”
   Key Quote: “Heaven only recognizes objective value… From the perspective of parents, a child’s value is something that can be exchanged for their own life.”

3. What is the meaning of “Jeondo-mongsang” (전도몽상) and “Whygok” (왜곡) in Huh Kyung-young’s teachings?
   Question: Huh Kyung-young mentions “Jeondo-mongsang” and “Whygok.” What do these terms signify, and how do they impact human perception and behavior?
   Answer: Jeondo-mongsang (전도몽상) refers to a state of delusion or misconception where one’s thoughts and values are completely reversed or upside down, like living in a dream. Whygok (왜곡), or distortion, is a more deliberate act where one knows what is right but intentionally acts contrary to it, often out of defiance or a desire to challenge authority. Both lead to incorrect judgments and a failure to recognize true value, causing individuals to cling to what is wrong and ignore what is right.
   Key Quote: “Jeondo means reversed, and Whygok means knowing the right thing but intentionally doing the opposite.”

4. How does Huh Kyung-young interpret the constitutional separation of religion and politics in Korea?
   Question: How does Huh Kyung-young interpret Article 20 of the Korean Constitution regarding the separation of religion and politics, and what are the consequences of its misinterpretation?
   Answer: Huh Kyung-young clarifies that Article 20 of the Korean Constitution, which guarantees freedom of religion, also implies a separation of religion and politics (정종분리). However, he argues that this separation has been widely misinterpreted. It does not mean that religious people cannot participate in politics or that religion cannot criticize politics. Instead, it means that neither sphere should control or interfere with the other’s fundamental operations. He suggests that a healthy society requires a degree of mutual “interference” or constructive criticism between religion and politics, much like a healthy marriage benefits from spouses “interfering” in each other’s lives to maintain balance and longevity.
   Key Quote: “Religion should not touch politics, and politics should not touch religion. This is how it’s been interpreted, but it’s a misunderstanding that has led the country to this state.”

5. What is the significance of “Cheonsang Cheonha Yu-a Dokjon” (天上天下唯我獨尊) according to Huh Kyung-young?
   Question: What is the true meaning of the Buddhist phrase “Cheonsang Cheonha Yu-a Dokjon” (In Heaven and Earth, I alone am the Honored One) as explained by Huh Kyung-young?
   Answer: Huh Kyung-young reinterprets Cheonsang Cheonha Yu-a Dokjon (天上天下唯我獨尊) not as an assertion of individual ego, but as a profound statement about the inherent dignity and interconnectedness of all humanity. He explains that it means “Under heaven and above heaven, there is no one more noble than humanity.” It emphasizes that every single person is uniquely precious and that no one truly exists in isolation; all 7 billion people are fundamentally one. This understanding highlights the immense objective value of each human being.
   Key Quote: “This means that all people in this world are as noble as one another… There is no ‘other person’ in existence.”

6. What is Huh Kyung-young’s perspective on the “Fruit of the Tree of Knowledge of Good and Evil” from the Bible?
   Question: How does Huh Kyung-young interpret the biblical “Fruit of the Tree of Knowledge of Good and Evil,” and what does it symbolize in human judgment?
   Answer: eating the Fruit of the Tree of Knowledge of Good and Evil (선악과) symbolizes humanity’s tendency to judge others subjectively as “good” or “evil,” “successful” or “failed.” only God (or Buddha in Buddhism) has the right to make such judgments because only the divine truly knows the objective value of each individual. When humans “eat this fruit,” they engage in subjective evaluation, which leads to a lack of love and creates societal discord.
   Key Quote: “Judging others as good or evil, successful or failed – this is eating the Fruit of the Tree of Knowledge of Good and Evil. Only God can eat this fruit.”

7. What are the “Four Joys” (네 가지 기쁨) that lead to the Holy Spirit, according to Huh Kyung-young?
   Question: Huh Kyung-young mentions “Four Joys” that bring the Holy Spirit. What are these four aspects, and how do they manifest in daily life?
   Answer: Huh Kyung-young teaches that love (사랑) is manifested through “Four Joys” (네 가지 기쁨), which, when practiced, invite the Holy Spirit (성령) to reside with a person. These four joys are:
   Joy through one’s face (얼굴): Always maintaining a bright, smiling, and welcoming expression.
   Joy through one’s words (말씨): Speaking kindly and pleasantly, even in difficult situations.
   Joy through material things (물질): Using even small amounts of money or resources to bring happiness to others, like buying a treat for a parent.
   Joy through one’s body/actions (몸발/손발): Offering physical help and service to others, such as assisting someone in a wheelchair.
   Practicing these actions fosters love and positive energy, contrasting with those who constantly find fault and spread negativity.
   Key Quote: “The first of the nine Holy Spirits is love, which means four joys. First, give joy with your face.”

Top 3 Recommended Questions
What is the “Truth of Growing Pains” according to Huh Kyung-young?
How does Huh Kyung-young define subjective versus objective human value?
What is the significance of “Cheonsang Cheonha Yu-a Dokjon” (天上天下唯我獨尊) according to Huh Kyung-young?

The Truth of Growing Pains: Reversing Values and the Objective Worth of Humanity

1. Basic Information

• Lecture Session and Date: 2014.06.21 Saturday Lecture
• One-sentence Main Theme or Title Summary: This lecture explores the concept of “growing pains” as essential for understanding the objective value of humanity, contrasting it with subjective, distorted values prevalent in modern society.
• Location: Not specified in the provided text.
• Key Segments:
  • The Necessity of Growing Pains: Explains how hardship fosters empathy and the ability to recognize the value of others, using military service and the analogy of bamboo growth.
  • Distortion and Reversal of Values: Discusses how modern society, lacking “growing pains,” has inverted true human values, leading to self-centeredness and disrespect.
  • Subjective vs. Objective Human Value: Differentiates between personal, subjective value and the infinite, objective value bestowed by God-man or parents.
  • The “Fruit of the Tree of Knowledge of Good and Evil”: Interprets the biblical concept as the human tendency to judge others subjectively, which prevents love and spiritual growth.
  • Four Kinds of Joy (Love): Outlines four practical ways to express love and bring joy to others, which are seen as manifestations of the Holy Spirit.

2. Core Messages
3. The Indispensability of Growing Pains for True Human Value:

• Quote: “Those who have not experienced such growing pains, those who have not suffered, disregard others. They don’t know how to greet others.”
• Explanation: Enduring hardship and suffering during growth cultivates empathy, humility, and the ability to recognize and respect the inherent worth of all individuals. Without such experiences, people tend to become self-centered and dismissive of others.

2. The Reversal and Distortion of Values in Modern Society:

• Quote: “The value itself is completely inverted. Value is completely reversed. What does ‘reversal’ mean? It means turned upside down. Value has been turned upside down.”
• Explanation: Contemporary society often misinterprets and distorts true values, leading to a state where what is objectively good or valuable is perceived incorrectly, often due to a lack of personal suffering and genuine understanding.

3. The Distinction Between Subjective and Objective Human Value:

• Quote: “Heaven only recognizes objective value. Objective value is seen from the perspective of faith. We call this the perspective of Heaven. In other words, it’s seen from the perspective of parents.”
• Explanation: Human beings possess both subjective value (how one perceives oneself) and objective value (how one is seen by God-man or parents). The objective value, being infinite and precious, transcends any personal shortcomings or self-judgment.

4. The Prohibition Against Eating the “Fruit of the Tree of Knowledge of Good and Evil”:

• Quote: “In the Bible, seeing humans subjectively is called eating the fruit of the Tree of Knowledge of Good and Evil. You should never eat that. Other fruits are fine, but you should never judge your siblings as good or evil. Only God can eat this fruit.”
• Explanation: Judging others as “good” or “evil” based on subjective criteria is a fundamental error that prevents love and understanding. Only the divine perspective can truly comprehend the full, objective value of each individual.

5. Love as Four Kinds of Joy:

• Quote: “Love is four kinds of joy. The first is to give joy to others with your face. The second is to give joy to others with your words. The third is to give joy to others with material things. The fourth is to give joy to others with your body, through service.”
• Explanation: Love is not merely an emotion but a set of active practices that bring joy to others through one’s demeanor, speech, generosity, and service. These actions are manifestations of the Holy Spirit and align one with divine principles.

3. Detailed Summary

• The Significance of Growing Pains

  • Main Assertions: Growing pains are crucial for developing empathy and recognizing the value of others. Those who avoid hardship tend to disrespect others and lack proper social conduct.
  • Analogies/Examples:
  • An army private who helps a fellow soldier study eventually becomes a prosecutor, while the one who abuses power receives no blessings.
  • Bamboo grows with “growing pains” (knots) in its middle, making it strong. Wealthy children who grow up without hardship are like bamboo without knots, easily broken by small shocks.
  • Practical Message: Experiencing difficulties is not a curse but a necessary process for personal growth and the development of a compassionate character.

• The Reversal and Distortion of Human Values

  • Main Assertions: Modern society’s values have become inverted (“전도,” jeondo) and distorted (“왜곡,” waegok). “Jeondo” means values are turned upside down, while “waegok” means intentionally acting against what is known to be right.
  • Analogies/Examples:
  • Children today often lack proper greetings, even to elders, because they haven’t experienced hardship.
  • Knowing one should greet an elder but intentionally not doing so, or arguing with parents despite knowing their words are right, exemplifies “waegok.”
  • Practical Message: Acknowledge that current societal values may be inverted and strive to discern true values, rather than blindly following distorted norms.

• The Sewol Ferry Incident and Reawakening of Value

  • Main Assertions: Tragic events like the Sewol Ferry disaster can serve as a catalyst for people to realize the true, objective value of their children, moving beyond subjective complaints about academic performance.
  • Analogies/Examples: Parents who constantly worried about their child’s poor grades realized, after seeing 304 children die in the Sewol incident, that their child’s health and existence were infinitely more precious than academic success.
  • Practical Message: Do not wait for tragedy to appreciate the inherent worth of loved ones. Recognize their objective value now.

• Respect for Elders and Historical Context

  • Main Assertions: Older generations, having endured immense hardship (e.g., the Korean War), command automatic respect because they rebuilt the nation from ruins. Younger generations, lacking such experiences, often fail to understand this.
  • Analogies/Examples: People who lived through the Korean War and its aftermath rebuilt the nation. This experience instills a deep respect for elders, regardless of their current status. Younger people, who ask why elders suffered when they could have just eaten ramen, fail to grasp the historical context.
  • Practical Message: Cultivate respect for elders by understanding the historical context of their lives and the contributions they made.

• Subjective vs. Objective Human Value

  • Main Assertions: Human value consists of subjective (self-perceived) and objective (God-man’s/parent’s perspective) value. Heaven only recognizes objective value, which is infinite and precious.
  • Analogies/Examples:
  • A prodigal son, seen as worthless by his elder brother, is infinitely precious to his father, who welcomes him back with celebration.
  • Even if one feels worthless and contemplates suicide, from the perspective of parents or God-man, one’s value is immeasurable.
  • A prison chaplain views a murderer with compassion, seeing their objective value from God-man’s perspective, not judging their sin.
  • Practical Message: Discard self-judgment and subjective evaluations. Embrace the objective, infinite value bestowed upon you by God-man and your parents. Treat all others with the same respect, recognizing their inherent worth.

• The “Fruit of the Tree of Knowledge of Good and Evil” and Judgment

  • Main Assertions: Judging others as “good” or “evil” (eating the “Fruit of the Tree of Knowledge of Good and Evil”) is a human error. Only God-man can truly judge. This subjective judgment prevents love and leads to personal suffering.
  • Analogies/Examples:
  • Judging others as “bad” or “successful” is like eating the forbidden fruit. Only God-man knows the true value of a child.
  • If someone insults you, there’s no need to retaliate; Heaven will administer justice.
  • Practical Message: Refrain from judging others. Trust in divine justice and focus on cultivating love, which cannot exist when one is constantly evaluating others as good or evil.

• Love as Four Kinds of Joy (The Holy Spirit)

  • Main Assertions: Love is expressed through four kinds of joy, which are manifestations of the Holy Spirit. These actions bring joy to others and align one with divine principles.
  • Analogies/Examples:
  • Face: Smiling, greeting elders, making eye contact with a bright expression.
  • Words: Speaking kindly, saying “It’s okay” cheerfully when someone steps on your foot.
  • Material Things: A son buying sweet potatoes for his mother with money he saved, even if it was originally from her.
  • Body/Service: Helping someone in a wheelchair, assisting at a church or temple.
  • Practical Message: Actively practice these four kinds of joy in daily interactions to cultivate love, invite the Holy Spirit, and improve personal well-being and relationships.

4. Key Quotes Collection

• “Those who have not experienced such growing pains, those who have not suffered, disregard others.” (During explanation of the importance of hardship)
• “The value itself is completely inverted. Value is completely reversed.” (In the section discussing societal value distortion)
• “What does ‘reversal’ mean? It means turned upside down. Value has been turned upside down.” (Defining the concept of “jeondo”)
• “Knowing one should greet an elder but intentionally not doing so, or arguing with parents despite knowing their words are right, exemplifies ‘waegok.'” (Illustrating intentional distortion of values)
• “Heaven only recognizes objective value. Objective value is seen from the perspective of faith. We call this the perspective of Heaven. In other words, it’s seen from the perspective of parents.” (Distinguishing subjective and objective value)
• “Even if I think I’m useless and want to die, from my parents’ perspective, my value is infinite.” (Emphasizing objective value over self-perception)
• “From the father’s perspective, the prodigal son is 100 points. Similarly, the father cherishes the returning son.” (Using the parable of the prodigal son to illustrate objective value)
• “We must eliminate the value I perceive for myself, for the sake of the parents who gave birth to me.” (A call to prioritize objective value)
• “From God-man’s perspective, you are not just saved; you are a treasure.” (Affirming the inherent divine worth of every individual)
• “In the Bible, seeing humans subjectively is called eating the fruit of the Tree of Knowledge of Good and Evil.” (Connecting subjective judgment to biblical allegory)
• “Only God can eat this fruit [of judging good and evil].” (Stating that judgment belongs solely to the divine)
• “Love is four kinds of joy: with your face, with your words, with material things, and with your body (service).” (Defining the practical aspects of love)

6. Historical / Doctrinal Connections
   This lecture deeply connects with Huh Kyung-young’s established teachings on the divine-human theory and the objective worth of humanity. It reinforces the idea that humans are inherently precious in the eyes of God-man, regardless of their actions or societal judgments. The concept of “growing pains” (성장통) aligns with his emphasis on spiritual growth through experience, suggesting that challenges are not punishments but opportunities for development.

The discussion of “reversal” (전도) and “distortion” (왜곡) of values directly relates to his critique of corrupt societal systems and human ignorance, which he often attributes to a lack of divine guidance. His interpretation of the “Fruit of the Tree of Knowledge of Good and Evil” as subjective judgment is a core tenet of his teaching, advocating for unconditional love and non-judgment as the path to spiritual enlightenment, rather than traditional religious doctrines of sin and salvation.

The “Four Kinds of Joy” (사랑의 네 가지 기쁨) are a practical application of his broader teachings on love and service, which are central to elevating one’s blessing level and living in harmony with divine principles. This lecture also subtly touches upon the separation of religion and politics (정종분리) and its misinterpretation, a recurring theme in his critiques of institutional failures.

Newly emphasized points include:

• The explicit connection between the lack of “growing pains” and the inability to recognize objective human value, particularly in younger generations.
• A detailed, practical breakdown of “love” into four actionable “joys,” providing a clear framework for daily application.
• A strong re-emphasis on the idea that all humans are already “saved” and infinitely valuable from God-man’s perspective, directly challenging conventional religious notions of salvation and sin.

7. Action Items & Blessing Guidance
8. Cultivate Empathy through Understanding Hardship: Recognize that personal and societal “growing pains” are essential for developing a deep understanding of human value and empathy for others.
9. Practice the “Four Kinds of Joy” Daily:

• With your face: Maintain a bright, smiling demeanor.
• With your words: Speak kindly and positively to everyone.
• With material things: Share generously, even small gestures, to bring joy.
• With your body: Offer service and help to those in need.

3. Refrain from Subjective Judgment: Avoid “eating the fruit of the Tree of Knowledge of Good and Evil” by judging others as good or evil. Recognize that all individuals possess infinite objective value from God-man’s perspective.

4. Respect Elders: Acknowledge and appreciate the contributions and sacrifices of older generations, understanding their role in building the nation.

5. Prioritize Objective Value: Shift focus from self-perceived subjective value to the infinite, objective value bestowed by God-man and parents, fostering self-worth and compassion for others.

6. One-Sentence Overall Summary
   This lecture by Huh Kyung-young elucidates that genuine human value, an infinite and objective truth bestowed by God-man and parents, is profoundly understood through “growing pains” and empathetic experience, contrasting sharply with modern society’s distorted, subjective judgments that prevent love and spiritual growth, thereby urging individuals to embrace their inherent divine worth and express it through four practical forms of joy.

2014.06.21 931 The Truth of Growing Pains: Reversing Values and the Objective Worth of Humanity

Ⅰ. Meeting Overview

Category	Details
Date	June 21, 2014
Topic	The Truth of Growing Pains: Reversing Values and the Objective Worth of Humanity
Speaker	Huh Kyung-young
Key Concepts	Growing pains, subjective vs. objective value of humanity, reversal of values, distortion, the importance of empathy and understanding, the role of religion and politics, the four joys of love, the nine fruits of the Spirit, the forbidden fruit (good and evil)

Ⅱ. Meeting Discussion

• The Importance of “Growing Pains”

  • Individuals who experience hardship and “growing pains” develop empathy and respect for others.
  • Those who avoid hardship often lack social graces and disregard others.
  • This lack of “growing pains” can lead to a “hollow” existence, like a bamboo that grows too quickly without internal structure, making them fragile when faced with challenges.
  • Korean society, having endured numerous wars and hardships, has experienced significant “growing pains,” contributing to its rapid development.

• Reversal and Distortion of Values

  • Values in modern society have become reversed, meaning what is considered good or valuable is often the opposite of true worth.
  • “Distortion” (왜곡) refers to intentionally acting against what is known to be right, such as disrespecting elders or challenging parents despite knowing better.
  • The Sewol Ferry disaster served as a turning point for many parents, making them realize the objective value of their children’s lives beyond academic performance or personal struggles.

• Subjective vs. Objective Value of Humanity

  • Subjective Value: An individual’s self-perception of their own worth, often influenced by personal circumstances and achievements.
  • Objective Value: The inherent worth of a human being as seen from a higher perspective (e.g., God, parents).
  • From a parent’s perspective, a child’s value is immeasurable, regardless of their actions or perceived failures.
  • This objective value means every individual is precious and irreplaceable.
  • Disrespecting others, even criminals, is harmful because it wounds their parents.
  • From a divine perspective, all humans are inherently valuable and “saved,” not needing external “salvation” from specific religious groups.

• The Relationship Between Religion and Politics

  • The Korean Constitution (Article 20) guarantees freedom of religion and mandates the separation of religion and politics.
  • However, the interpretation of this separation has been flawed, leading to both religious and political corruption.
  • A healthy society requires a degree of mutual “interference” or constructive criticism between different spheres, like a married couple who argue to maintain a long-lasting relationship.
  • He cites the example of President Kennedy’s decision to remove prayer from schools, which was followed by a significant increase in crime rates, suggesting that religious influence can have a positive impact on society.

• “Heaven and Earth, I Alone Am Honored” (天上天下唯我獨尊)

  • This Buddhist saying, often misinterpreted as self-aggrandizement, actually means that every single human being is uniquely precious and noble.
  • It emphasizes that no one can live truly alone; humans are interconnected and interdependent.
  • This concept aligns with the idea that all individuals are “Buddhas” (처처불상) and that every action is an offering to the divine.

• The “Forbidden Fruit” (선악과)

  • In a biblical context, eating the “forbidden fruit” represents judging others as good or evil.
  • Only God (or Buddha) has the right to judge the value of individuals.
  • Judging others based on subjective criteria leads to a lack of love and fosters negativity.
  • Those who have not experienced “growing pains” are prone to judging others and preferring those who are “successful” over those who struggle.

• The Four Joys of Love and the Nine Fruits of the Spirit

  • Love is expressed through four “joys” (기쁨):
  • These actions are associated with receiving the “Holy Spirit” (성령), which includes nine qualities: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.
  • Individuals who “eat the forbidden fruit” (judge others) lack these qualities and tend to see only faults and negativity in the world.

  Ⅲ. Action Items

• Reflect on personal experiences of “growing pains” and how they have shaped empathy and understanding of others.

• Challenge subjective judgments of others and strive to recognize the objective value in every individual.

• Practice the “four joys of love” in daily interactions to foster positive relationships and contribute to a more harmonious society.

• Consider the implications of the separation of religion and politics and the potential for constructive engagement between these spheres.

The Truth of Growing Pains: Reversing Values and the Objective Worth of Humanity

1. Keyword Frequency

• value: 17
• religion: 14
• God: 10
• parents: 9
• children: 8
• growth pains: 7
• Bible: 6
• politics: 6
• freedom: 5
• objective: 5

2. Today’s Central Metaphor
   The most important metaphor is comparing human growth and the absence of “growth pains” to the growth of bamboo, where bamboo that grows too fast without knots (growth pains) is hollow and easily broken, unlike strong bamboo with knots.

3. Lecture in Numbers

• 25 years: The time it took for a former private, helped by a senior, to become a prosecutor general.
• Article 20 of the Constitution: Guarantees freedom of religion in Korea.
• 99%: The percentage of Americans who were Christian (specifically mentioned as Protestant, then corrected to Catholic by the speaker).
• 1%: The percentage of Americans who were Catholic at the time of Kennedy’s presidency.
• 70%: The increase in crime after Kennedy removed morning prayer from schools.
• 0.1%: The maximum percentage by which human value can decrease due to bad actions like murder or drinking.
• 99.9%: The remaining inherent value of a human being, even after committing bad actions.
• 3 generations: The number of generations (grandfather, son, grandson) from one family who died fighting during the Japanese invasion (Imjin War).
• 4 generations: The typical number of generations for which ancestral rites (Jesa) are performed.
• 70 billion: The number of “images” or subjective thoughts people have, indicating everyone thinks differently.
• 4 types: The number of types of joy that constitute love.
• 9 types: The number of Holy Spirits (gifts of the Spirit) mentioned in the Bible.
• 927,900 times: The number of wars Korea has experienced since the Joseon Dynasty, indicating its extensive “growth pains”.
• 100 million: The estimated global population during Buddha’s time.

4. Signature Sentence
   “This world’s every person, one by one, is equally noble.”

5. Concise Summary & Highlights
   This lecture argues that true human value is objective, often reversed in modern society, and understood through “growth pains.”

• Reversed Values: Modern society often misunderstands and reverses true human values.
• Importance of Growth Pains: Experiencing hardship (growth pains) is crucial for understanding human value and developing empathy.
• Separation of Religion and Politics: The Korean Constitution’s Article 20, Clause 2, mandates the separation of religion and politics, meaning neither should interfere with the other.
• Interference is Necessary: A healthy society requires a degree of constructive interference or “dispute” between different domains, like politics and religion, or even spouses.
• Objective vs. Subjective Value: Human value is objectively infinite from God’s or parents’ perspective, contrasting with limited subjective self-assessment.
• “Cheonsang Cheonha Yu-a Dokjon”: This Buddhist phrase means every individual is supremely noble, not that one person is superior.
• The Forbidden Fruit: Judging others as good or evil (eating the forbidden fruit) is a human error; only God can truly assess value.
• Leaders and Growth Pains: Leaders who have experienced hardship better understand public sentiment, unlike those from privileged backgrounds.

6. Scriptural / Religious Citations

• Bible (Parable of the Prodigal Son): “In Christianity, there is a prodigal son and a dutiful son. The dutiful son is the eldest, and this is the younger brother. But this fellow took his father’s property and ran away, spent it all having fun, and when he ran out of money, he returned to his father as a beggar. So the father caught a cow for him, for example, slaughtered a lamb, and treated him very well. But when the eldest son looked at it, the younger brother’s value was zero. But when the father looked at it, the younger brother’s value could be exchanged for his own life. From the father’s perspective, he is a 100-point child. In this way, the father values the returned son so much.”
• Bible (Adam and Eve): “In the Bible, if Adam was created, Eve should be created immediately so that two people can live. If only one person was created, that person would soon die and disappear. ”
• Buddhist Sutra (Prajnaparamita Sutra): “The Prajnaparamita Sutra states: ‘Jeondo Mongsang (reversed thoughts and illusions), Hugaek Yeolban Samse Jaebul-ui Prajnaparamita.’ This means humans’ thoughts are all upside down, living in a dream.”
• Bible (Forbidden Fruit): “In the Bible, viewing humans subjectively is called eating the forbidden fruit. ‘That one is bad, that one is ruined, that one is successful’ – this is how all humans are subjectively evaluated. The Bible strictly tells us that humans should never eat this. ‘You humans should never eat the forbidden fruit. You can eat any other fruit, but you cannot say, “That brother is good, and that one is evil.” Only God can eat this fruit.’ ”
• Bible (Holy Spirit): “If you have love, what comes? The Holy Spirit comes. The Holy Spirit comes, doesn’t it? There are nine Holy Spirits. The first of these nine Holy Spirits is love. This love, what kind of joy is this? Joyful joy. Four kinds of joy. The first is what? Giving joy to others with your face. ”

7. Historical & Epochal Context
   The lecture is situated in the context of post-Korean War (6.25) generations, highlighting the hardships endured by older Koreans who rebuilt the nation from ruins. It also references the mid-20th century in the United States, specifically the Kennedy administration’s decision to remove prayer from schools and its perceived impact on crime rates. The Imjin War (Japanese invasions of Korea in the late 16th century) is also mentioned as an example of national “growth pains.” He suggests that modern society, particularly younger generations, lacks these “growth pains,” leading to a distorted understanding of human value.

8. Key Figures & Events Referenced

• Sewol Ferry Disaster: A tragic event where 304 people died, which made parents re-evaluate their children’s worth beyond academic performance.
• Korean War (6.25): A major conflict that caused immense suffering and “growth pains” for older generations in Korea.
• John F. Kennedy: U.S. President who, being Catholic, removed morning prayer from schools, leading to a perceived increase in crime.
• Lyndon B. Johnson: Kennedy’s Vice President, who immediately took office after Kennedy’s assassination; there are rumors he orchestrated Kennedy’s death.
• Jacqueline Kennedy: Kennedy’s wife, who witnessed Johnson’s inauguration shortly after her husband’s death.
• Imjin War (Japanese Invasions of Korea): A historical event used to illustrate extreme sacrifice and national “growth pains.”
• Buddha (Sakyamuni): Referenced for his teaching “Cheonsang Cheonha Yu-a Dokjon” (Above the heavens and below the heavens, I alone am the honored one), which Mr. Huh reinterprets.
• Adam and Eve, Cain and Abel: Biblical figures used to illustrate divine preference for the “less perfect” or struggling child.

9. Core Concept Definitions

• Jeondo (전도): Means “reversed” or “turned upside down.” It refers to values being inverted.
• Wegok (왜곡): Means “distortion” or “perversion.” It refers to intentionally doing the opposite of what is right, even when one knows what is right.
• Growth Pains (성장통): The suffering and hardships experienced during the process of growth, essential for developing a deep understanding of human value and empathy.
• Subjective Value: An individual’s self-assessment of their own worth, often based on personal circumstances or achievements.
• Objective Value: The inherent, infinite worth of a human being as seen from the perspective of God or parents, regardless of individual actions or circumstances.
• Bulcheonwi (불천위): A special ancestral rite in Korea where a deceased person’s memorial tablet is enshrined permanently, and ancestral rites are performed continuously by the state or family beyond the usual four generations, typically for those who made extraordinary contributions to the nation.
• Cheonsang Cheonha Yu-a Dokjon (천상천하유아독존): A Buddhist phrase, reinterpreted by Mr. Huh to mean that every single human being is supremely noble and precious, not that one individual (like Buddha) is uniquely superior. It implies that there are no “others” in the sense of being separate or less valuable.
• Jeondo Mongsang (전도몽상): A concept from the Prajnaparamita Sutra, meaning “reversed thoughts and illusions,” where humans’ perceptions and values are upside down, living in a dream.
• Forbidden Fruit (선악과): A biblical metaphor for the human tendency to judge others as good or evil, a role reserved only for God. Eating it leads to a subjective, distorted view of human value.
• Four Joys (네 가지 기쁨): The components of love, which are: giving joy with one’s face (smile), with one’s words (kind speech), with material things (small gifts), and with one’s body (service/help).
• Holy Spirit (성령): The presence of God’s spirit with a person, which comes when one practices the “four joys” of love.

10. Central Questions & Answers

• Question: What is the subjective value of humanity, and what is the objective value of humanity?
  • Answer: Subjective value is what one wants to achieve or how one sees oneself (e.g., “I think I’m great”). Objective value is seen from God’s or parents’ perspective, where every human is infinitely precious.
• Question: Why do people need to be “saved” or “redeemed” if God/parents already see them as infinitely valuable?
  • Answer: From God’s perspective, humans are already “treasure lumps,” not in need of salvation in the way some religions preach. The idea of needing salvation implies a misunderstanding of inherent human worth.
• Question: What is the biblical term for viewing humans with subjective value?
  • Answer: It is called “eating the forbidden fruit,” meaning judging others as good or evil, a role reserved for God.
• Question: Can humans be judges or prosecutors?
  • Answer: No, humans should not act as judges or prosecutors because only God can truly judge. Interfering with divine judgment by punishing others is “making a double or triple sin.”
• Question: Does viewing others through the “forbidden fruit” (judging them) foster love?
  • Answer: No, it prevents love from forming.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes by asserting the immeasurable, objective value of every human being, a value bestowed by God or parents. This inherent worth means that individuals should not despair or judge others, as even those who commit grave sins retain immense value in the eyes of the divine.

The philosophical implication is a radical re-evaluation of human dignity and interpersonal conduct. It suggests that:

• Self-worth: Individuals should recognize their own infinite value, even in times of failure, by considering the perspective of their parents or God.
• Interpersonal Relations: Treating others with disrespect, criticism, or judgment is fundamentally wrong because it disregards their objective value and hurts their parents/God. This extends even to criminals, who should be approached with compassion.
• Critique of Religious Dogma: Religious doctrines that emphasize humans as “sinners” needing “salvation” are seen as distorting this inherent, already-present divine value.
• Leadership: Leaders who have experienced hardship are better equipped to understand and serve the public because they have developed empathy through “growth pains.”
• Justice: Humans should refrain from judging or punishing others, as divine justice will naturally prevail.
• Universal Nobility: The core message of “Cheonsang Cheonha Yu-a Dokjon” is that all humans are equally noble and interconnected, eliminating the concept of “others” as separate or inferior.

12. Cross-Referencing

• Biblical Narratives: The lecture frequently references well-known biblical stories and concepts such as Adam and Eve, the Prodigal Son, Cain and Abel, the Forbidden Fruit, and the Holy Spirit (specifically the nine gifts of the Spirit). These are used to illustrate points about human value, judgment, and love.
• Buddhist Philosophy: The concept of “Cheonsang Cheonha Yu-a Dokjon” (from Buddha) and “Jeondo Mongsang” (from the Prajnaparamita Sutra) are directly cited and reinterpreted to support His views on universal human dignity and distorted perceptions.

13. Content Gaps & Unaddressed Areas

• Causality of Crime Increase: While Mr. Huh attributes a 70% increase in crime to Kennedy’s removal of morning prayer from schools, no evidence or studies are provided to substantiate this direct causal link. This is a significant logical leap without supporting data.
• Kennedy’s Assassination: The lecture implies a connection between Kennedy’s “religious oppression” (removing prayer) and his assassination, even mentioning rumors of Johnson’s involvement. This is presented as a “mysterious event” but lacks any concrete evidence or historical consensus to support such a claim.
• Definition of “Growth Pains”: While the concept of “growth pains” is central, a more explicit and structured definition of what constitutes these pains and how they specifically lead to a better understanding of human value could strengthen the argument. The analogy of bamboo is helpful but could be expanded with more direct human examples.
• Practical Application of “No Judgment”: The lecture advises against human judgment (e.g., “don’t be a judge or prosecutor”). However, it doesn’t fully address the practical implications for legal systems or societal order, where judgment and consequences are necessary for maintaining peace and justice. It suggests divine retribution, but how that interacts with human legal structures is not explored.

14. Future Predictions & Prophetic Statements

• Huh Kyung-young’s Role: he has come to teach people their true, infinite value when they are in despair or when religions mistakenly label them as “sinners.”
• Correction of Religious Teachings: Huh Kyung-young predicts that religious institutions will need to correct their theological interpretations regarding human value and salvation, as many currently “do not yet realize” the true worth of humanity.
• Divine Justice: if someone wrongs another, they will naturally face consequences from “heaven” without human intervention. This implies a future where divine justice is a reliable mechanism for retribution.

Executive Insight
Huh Kyung-young’s lecture offers a profound reinterpretation of human value, positing that every individual possesses infinite, objective worth from a divine or parental perspective, irrespective of their actions or societal status. This inherent dignity, he argues, is often obscured by “growth pains” – the hardships essential for developing empathy and a true understanding of self and others. The core takeaway is a call to abandon subjective judgment (the “forbidden fruit”) and embrace a universal love characterized by four “joys”: a cheerful demeanor, kind words, small acts of generosity, and selfless service. This framework challenges conventional religious doctrines that emphasize sin and salvation, asserting that humans are already “treasure lumps” in the eyes of God. For professionals, this perspective encourages a radical shift towards unconditional positive regard, fostering environments where inherent worth is recognized, and constructive engagement, rather than punitive judgment, guides interactions and leadership.

140621 931 GrowthPains TheTruthOfGrowthPainsAndHumanValue

Date: 2014-06-21

Keywords: Growth Pains, Human Value, Subjective Value, Objective Value, Good and Evil

Content

The Truth of Growth Pains and Human Value
Huh Kyung young emphasizes the profound truth of “growth pains” and its impact on human value. He illustrates this with an anecdote about a private who was helped by a senior officer. Years later, the private, now a prosecutor, recognized the senior officer, who had forgotten him. This story highlights that those who have experienced hardship and growth pains tend to be more empathetic and respectful towards others. Conversely, individuals who have not endured such struggles often lack humility and respect, failing to greet elders or acknowledge the suffering of others. This phenomenon is likened to bamboo, which develops internal strength through segmented growth, rather than growing straight and hollow. Children raised without experiencing hardship are like hollow bamboo, prone to breaking under the slightest pressure when parental support is gone.

The Inversion and Distortion of Values
Huh Kyung young asserts that contemporary society suffers from a complete inversion and distortion of values. This “inversion” (전도, jeondo) means values are turned upside down, while “distortion” (왜곡, waegok) implies a deliberate perversion of what is right, even when one knows better. For instance, children who intentionally disrespect elders or challenge parental authority, despite knowing it is wrong, exemplify this distortion. Such individuals stubbornly cling to incorrect beliefs, asserting them as right. Those who have not experienced growth pains are particularly prone to misunderstanding human value.

Rediscovering Value Through Adversity
A poignant example of rediscovering true value is seen in the aftermath of the Sewol Ferry tragedy. Parents who once worried about their children’s academic performance or frequently argued with them suddenly realized the immense value of their child’s mere existence after witnessing the deaths of 304 other children. This tragic event brought them out of their “inversion and delusion” (전도몽상, jeondo-mongsang), making them grateful for their child’s health and presence, regardless of academic achievement. This realization highlights that true human value becomes apparent when one experiences hardship and overcomes the delusions of inverted values.

The Absence of Growth Pains in Modern Youth
Huh Kyung young observes that modern youth often lack growth pains, unlike previous generations, particularly those who lived through the Korean War and its aftermath. The older generation, having rebuilt the nation from ruins, commands automatic respect, regardless of their current status. This respect stems from their immense suffering and contributions. However, younger generations, who did not experience such hardships, often fail to appreciate the struggles of their elders, sometimes even questioning why they “suffered” when modern conveniences like instant noodles exist. This generational gap in understanding the value of hardship leads to a disconnect in appreciating human worth.

Subjective vs. Objective Value and Religious Freedom
Human value can be categorized into subjective and objective values. Subjective value is based on an individual’s self-perception and personal aspirations, while objective value is viewed from the perspective of a higher power, such as God or parents. Huh Kyung young then delves into the concept of religious freedom, referencing Article 20 of the Korean Constitution, which guarantees freedom of religion. He, as a top law graduate, emphasizes that this article ensures individuals can practice their religion freely without criticism. However, he highlights a critical misinterpretation of Article 20, Paragraph 2, which states that religion and politics must be separated. This separation, he argues, has been wrongly interpreted as preventing any interaction or mutual critique between religion and politics, leading to corruption in both spheres.

The Interdependence of Politics and Religion
Huh Kyung young contends that the misinterpretation of the separation of church and state has led to a decline in both political and religious integrity. He believes that just as a husband and wife should constructively interfere in each other’s lives for a longer, healthier relationship, so too should politics and religion engage in a degree of mutual oversight. A complete lack of friction, like a perfectly harmonious couple, can lead to stagnation and a shorter lifespan. A slight amount of stress or constructive conflict is beneficial for growth and longevity. Therefore, politics and religion should engage in a healthy dialogue, with each questioning the other’s actions for the betterment of society.

The Kennedy Assassination and Religious Suppression
Huh Kyung young cites the assassination of U.S. President John F. Kennedy as an example of the dangers of religious suppression. Kennedy, a Catholic in a predominantly Protestant nation, mandated the removal of prayer from public schools, arguing for religious freedom. This decision, according to Huh Kyung young, led to a significant increase in juvenile crime (70%), as children lost the moral grounding provided by daily prayer and reflection on their parents’ sacrifices. He suggests that Kennedy’s actions, perceived as an attack on the majority religion, created a backlash that ultimately led to his death. The subsequent immediate swearing-in of Vice President Lyndon B. Johnson in the hospital, with Kennedy’s body nearby, further fueled speculation about a political and religious conspiracy.

The True Meaning of “Heaven Above and Heaven Below, Only I Am Honored”
Huh Kyung young reinterprets the Buddhist saying “Heaven above and heaven below, only I am honored” (천상천하 유아독존, Chunsangcheonha yu-a-dokjon). this statement, often misunderstood as an assertion of individual superiority, actually signifies that no one exists alone and that every single human being is uniquely precious and worthy of respect. It means that in the vastness of existence, each person is as valuable as any other, and there is no one higher or lower. This concept emphasizes the interconnectedness of humanity and the inherent dignity of every individual, regardless of their number.

The Significance of “Everywhere is Buddha, Every Act is Worship”
Building on the concept of inherent human value, Huh Kyung young connects it to the Buddhist principles of “everywhere is Buddha” (처처불상, cheocheo bulsang) and “every act is worship” (사사불공, sasa bulgong). This means that every person we encounter is a Buddha, and every action we take, from going to work to receiving education, is an act of worship or an offering to the divine. This perspective elevates the mundane, imbuing all aspects of life with spiritual significance and reinforcing the idea that every individual possesses immense value.

The Dangers of Subjective Judgment: The Forbidden Fruit of Good and Evil
Huh Kyung young warns against the “forbidden fruit of good and evil” (선악과, seonakgwa), which he equates with judging others based on subjective values. He explains that humans are prone to “inversion and delusion” (전도몽상), where their thoughts are twisted, leading them to evaluate others based on superficial criteria like success or failure. This subjective judgment, he argues, is what the Bible refers to as eating the forbidden fruit. Only God, or Buddha in Buddhist terms, can truly know and judge the value of a person. When humans judge each other as “good” or “evil,” they usurp a divine role, leading to a lack of love and compassion.

The Nine Fruits of the Holy Spirit and the Four Techniques of Love
Huh Kyung young explains that love is manifested through “four techniques” and leads to the “nine fruits of the Holy Spirit.”

1. Facial Expression: The first technique is to bring joy to others through a bright and cheerful facial expression. A smile can positively influence those around you, while a grim or suspicious look can create negative energy.
2. Speech: The second technique is to use kind and pleasant words. Responding graciously even when inconvenienced, such as having one’s foot stepped on, spreads positivity.
3. Material Giving: The third technique involves giving material things, even small gestures like buying a parent their favorite snack. This act of selfless giving, even if it means personal sacrifice, fosters love and reciprocity.
4. Physical Service: The fourth technique is to offer physical help and service, such as assisting someone in a wheelchair or volunteering. These acts of service are considered worship and invite the presence of the Holy Spirit.

These four techniques, when practiced, cultivate the nine fruits of the Holy Spirit, which include joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Those who judge others with the “forbidden fruit of good and evil” cannot possess these qualities and instead operate in opposition to them, leading to constant dissatisfaction and stress.

The Importance of Growth Pains for Leadership
Huh Kyung young concludes by reiterating that individuals who have experienced growth pains and hardship are better equipped to understand and empathize with the public. Leaders who have struggled tend to be more attuned to the needs and sentiments of the people, leading to effective governance. Conversely, those from privileged backgrounds who have not faced adversity often fail to connect with the populace, leading to a disconnect and ultimately, a loss of public trust. judging others is a divine prerogative, and humans should refrain from it to foster love and avoid unnecessary suffering.

​

1. The Truth of Growing Pains and the Reversal of Values

The value of human beings, as previously discussed, is often misunderstood. For instance, a junior soldier who was once helped by a senior, even with simple acts like fetching water or food, later became a prosecutor. The senior, who had endured hardships, recognized the junior, who had received kindness. This illustrates that those who have experienced suffering and “growing pains” tend to understand and respect others. Conversely, individuals who have not undergone such difficulties often disregard others and lack basic manners, such as greeting elders. This phenomenon is akin to a bamboo shoot that grows too quickly without developing internal strength, making it susceptible to breaking under slight pressure. Many young people today exhibit this lack of inner resilience, which becomes evident when they face life’s challenges without parental support. This signifies a complete reversal or inversion of values in contemporary society. This lecture will delve into the truth of growing pains and the intrinsic value of human beings, a topic of profound importance.

2. Misconceptions and Distortions of Value
   The term “inversion” signifies a complete reversal or being turned upside down. Another way to describe this is “delusion” or “illusion” (전도몽상). However, beyond mere delusion, there is also “distortion.” Delusion implies a mistaken perception, while distortion involves intentionally twisting what is known to be right. For example, knowing one should greet an elder but deliberately choosing not to, or challenging a teacher or parent despite knowing their words are correct. This is not merely a mistake but a stubborn adherence to what is incorrect. Those who have not experienced growing pains fail to grasp the true value of human life.

3. The Realization of Human Value Through Adversity
   The tragic loss of 304 lives in the Sewol ferry incident brought many parents to a profound realization. Those who had previously worried about their children’s academic performance or frequently argued with them suddenly understood that their child’s health and mere existence were paramount. This moment allowed them to overcome their delusions and recognize the inherent value of their children, regardless of their achievements. They realized the preciousness of their child’s life, contemplating the horror of losing them on a school trip. This understanding of human value, free from delusion, is often absent in those who have not endured hardships or growing pains.

4. Generational Differences in Experiencing Growing Pains
   Today’s youth often lack the experience of growing pains. In contrast, generations born before 1965, our elders, have undergone immense suffering. This is why, regardless of their social standing—be it a murderer, swindler, thief, or unemployed person—there is an automatic sense of respect for them. These elders rebuilt our nation from the ashes of war and adversity. Therefore, it is imperative to treat them with respect. While older generations understand the hardships they collectively faced, younger generations sometimes fail to comprehend this, questioning why their elders suffered when simple solutions like instant noodles existed, unaware that even such basic provisions were unavailable then. This highlights a crucial difference in understanding the value of life and the struggles of previous generations.

5. Subjective and Objective Human Values
   Human value can be categorized into subjective value and objective value. Subjective value is how an individual perceives their own worth, often based on personal aspirations or self-assessment. For instance, one might feel worthless and contemplate suicide. However, objective value is viewed from the perspective of a higher power or parents. From a parent’s viewpoint, a child’s value is immeasurable, far exceeding any material wealth.

Consider the parable of the prodigal son. The elder brother, who remained dutiful, saw his returning younger brother as having no value, even as a rival. Yet, the father viewed the prodigal son as infinitely precious, willing to sacrifice for him. This illustrates that while others might see someone as worthless, a parent or a divine entity sees their inherent, boundless value. Those who have not experienced growing pains often view others as rivals, failing to recognize this profound objective value. The prodigal son, having experienced hardship and made mistakes, developed a broader understanding and empathy for others, which the father valued.

Therefore, we must discard our subjective self-perceptions, especially in times of despair. Even when facing utter ruin, the thought of one’s parents can provide the strength to rise again. From the perspective of parents or the Creator, each individual is invaluable, a treasure beyond measure. This understanding should prevent us from speaking disrespectfully or harshly criticizing others, as such actions wound not only the individual but also their parents. Even a person convicted of a crime is still seen as precious by their parents and, from a divine perspective, holds immense value. Religious figures visiting prisoners often approach them with compassion, recognizing their inherent worth beyond their transgressions. This is the divine perspective, where sin does not diminish one’s fundamental value.

6. The Inherent Worth of Every Individual
   From a divine perspective, every human being is already incredibly precious, far beyond the need for “salvation” as some religions define it. If a father has ten children, he would not choose to save some and abandon others; he would always seek to protect and forgive them, regardless of their actions. This illustrates that we are not abandoned by a higher power but are inherently cherished. Some religious doctrines that emphasize being “sinners” needing “salvation” may distort this fundamental truth.

A person’s value is not diminished by their mistakes or wrongdoings. Even a murderer possesses 99.9% of their inherent human value; they might still save a child from drowning. This profound value is recognized in historical accounts, such as the “Bulcheoni” (불천위) tradition in the Joseon Dynasty, where families who made ultimate sacrifices for the nation were honored with perpetual ancestral rites, signifying their eternal value.

7. The Interconnectedness of Humanity
   The Buddhist concept of “Cheonsangcheonha Yuha Dokjon” (천상천하 유아독존), often misinterpreted as “I alone am honored in heaven and on earth,” actually means that every single person in this world is uniquely precious and interconnected. It signifies that no one exists in isolation; we are all one body, each possessing the highest possible value. This understanding is echoed in the creation story of Adam and Eve, where Adam was not meant to be alone.

This concept extends to daily life: “Sasa Bulgong” (사사불공) means every action is an offering to the divine, and “Cheocheo Bulsang” (처처불상) means every person we encounter is a Buddha. This emphasizes the immense value of every individual. Those who have experienced growing pains tend to see others with respect, while those from privileged backgrounds, untouched by hardship, often view others with disdain. Korea’s rapid development, despite numerous historical invasions and wars, is attributed to the collective experience of such “growing pains,” which fostered a deep understanding of human value.

8. The Delusion of Subjective Judgment
   The Heart Sutra speaks of “Jeondo Mongsang” (전도몽상), meaning that human thoughts are often inverted, distorted, and dream-like. People fall into the delusion of judging others based on subjective values. The Bible warns against eating from the Tree of Knowledge of Good and Evil, which symbolizes judging others as good or evil. Only a higher power or parents truly understand the full value of their children.

A higher power views all children as perfect. Just as the Bible suggests a preference for Abel over Cain, or the prodigal son over the dutiful elder brother, it implies a deeper understanding of value beyond superficial judgment. Those who have not experienced growing pains often make the opposite judgments, leading to a corrupt world. Religious institutions sometimes fail to adequately teach the true meaning of the Tree of Knowledge of Good and Evil.

Therefore, humans should not act as judges or prosecutors, as a higher power ultimately administers justice. If someone wrongs you, there is no need for retaliation; the universe will balance it. Judging others based on subjective good and evil prevents love from flourishing.

9. The Four Techniques of Love and the Nine Fruits of the Spirit
   Love is expressed through four techniques, which, according to the Bible, bring forth the Holy Spirit. The first is to bring joy with your face. This means always having a bright, smiling demeanor, greeting others, and showing kindness, especially to elders or children. A cheerful face can uplift everyone around you, while a negative expression can spread negativity.

The second is to bring joy with your words. Speak kindly and pleasantly, even in difficult situations. Harsh words can cause harm and spread negativity.

The third is to bring joy with material things. Even small acts of generosity, like buying a parent a favorite treat, can bring immense happiness and foster reciprocal love. Many children take from their parents without learning to give back.

The fourth is to bring joy with your hands and feet, through service. This involves acts of volunteering and helping others, such as assisting someone in a wheelchair or contributing to a church or temple.

These four techniques embody the Holy Spirit, meaning a divine presence accompanies those who practice them. The nine fruits of the Spirit include joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Those who judge others (eating from the Tree of Knowledge of Good and Evil) lack these qualities and often act in opposition to them, constantly finding fault and accumulating stress, which harms their health.

Leaders who have experienced hardship and growing pains tend to understand the public’s sentiment, leading to greater success. Conversely, those from privileged backgrounds often fail to connect with the populace, leading to public disapproval. Such leaders offer no hope to the people. We must avoid judging others, as only a higher power can truly judge. Parents should not constantly criticize their children, as it can lead to emotional distress and developmental issues.

Meeting Minutes: The Truth of Growing Pains

Ⅰ. Meeting Overview

Category	Details
Date	June 21, 2014
Title	Huh Kyung-young Lecture 931: The Truth of Growing Pains (Combined)
Speaker	Huh Kyung-young
Source	YouTube Video: 허경영 강연 931회 ‘성장통의 진리’ 20140621 (합본)
Key Themes	The importance of “growing pains,” the distortion of human values, the separation of religion and politics, subjective vs. objective values, and the four methods of love.

Ⅱ. Meeting Discussion

• The Importance of “growing pains”

  • Individuals who have experienced hardship and “growing pains” tend to be more respectful and understanding of others.
  • Those who haven’t experienced such difficulties often lack empathy and respect for elders, as seen in their inability to greet properly.
  • This concept is likened to bamboo, which develops knots (growing pains) to become strong; without them, it grows hollow and breaks easily.
  • He suggests that the younger generation often lacks these “growing pains,” leading to a distorted understanding of human value.
  • The Sewol Ferry disaster, where 304 people died, served as a “growing pain” for many parents, making them realize the true value of their children’s health over academic achievement.
  • Older generations (post-6.25 War) experienced immense hardship, which instilled in them a deep respect for all elders, regardless of their past.
  • This generation rebuilt the country from ruins, and therefore, the younger generation should treat them with respect.

• Distortion of Values (전도몽상 – jeondo-mongsang)

  • “jeondo” (전도) means “reversed” or “upside down,” and “jeondo-mongsang” (전도몽상) refers to a state of delusion or misunderstanding where values are completely inverted.
  • This distortion also includes “waegok” (왜곡), meaning “distortion” or “perversion,” where individuals intentionally act against what is right, such as disrespecting elders despite knowing better.
  • many people today live in a state of “jeondo-mongsang,” failing to recognize the inherent value of human life.

• Subjective vs. objective values

  • subjective value: An individual’s self-perception of their own worth, often leading to self-pity or despair.
  • objective value: The value of an individual from the perspective of a higher power (God, Buddha) or parents.
  • From this objective viewpoint, every human being is infinitely precious and valuable, regardless of their actions or perceived failures.
  • This is illustrated by the parable of the prodigal son, where the father values his returning son more than the obedient elder son, despite the prodigal son’s past mistakes.
  • Therefore, judging or criticizing others, even criminals, is seen as inflicting pain on their parents or the divine.
  • humans should not “eat the fruit of the knowledge of good and evil” by judging others, as only God or Buddha has that right.

• Separation of Religion and Politics

  • The Korean Constitution, Article 20, guarantees freedom of religion.
  • Article 20, Paragraph 2, states the separation of religion and politics, meaning neither should interfere with the other.
  • He criticizes the misinterpretation of this article, arguing that it has led to corruption in both spheres.
  • He suggests that a healthy society requires a degree of “interference” or constructive criticism between different entities, like a husband and wife, to ensure longevity and prevent stagnation.
  • The example of John F. Kennedy’s presidency is cited: Kennedy, a Catholic, prohibited prayer in schools, which Mr. Huh claims led to a 70% increase in juvenile crime in the US.
  • This act of “religious suppression” by Kennedy is presented as a reason for his assassination, implying divine retribution for interfering with religious practices.

• The Four Methods of Love (네 가지 기법)

  • He outlines four ways to express love, which he equates with receiving the Holy Spirit in Christianity:
  • Those who practice these methods are said to be accompanied by the Holy Spirit.
  • Conversely, those who “eat the fruit of the knowledge of good and evil” (judging others) cannot experience love or these positive attributes.
  • He concludes that individuals who have experienced “growing pains” are better equipped to understand and serve the public, while those from privileged backgrounds often fail to grasp public sentiment.

  Ⅲ. Action Items
  No specific action items were discussed in this lecture.

The importance of “growing pains,” the distortion of human values, the separation of religion and politics, subjective vs. objective values, and the four methods of love.

1. Character Profiles

• Huh Kyung-young | Lecturer | Delivers a lecture on the truth of growing pains and human values.

• Jo Gyosu (Professor Jo) | Discussant | Mentions religion and the constitution, prompting further discussion from Huh Kyung-young.

• Kim Gomun (Advisor Kim) | Discussant | Asks questions about subjective and objective values, and the meaning of “beast” in the Bible.

• Lee Seonsaeng (Mr. Lee) | Discussant | Participates in the discussion, answering questions from Huh Kyung-young.

• The Second Lieutenant | Past Acquaintance | A junior who was helped by Huh Kyung-young in the military and later became a prosecutor.

• The Prosecutor | Past Acquaintance | The Second Lieutenant, who Huh Kyung-young met again after many years.

• Kennedy | US President | A Catholic president who ordered schools to stop prayer before class, leading to an increase in crime and his assassination.

• Johnson | US Vice President | Became president after Kennedy’s assassination, raising suspicions of involvement.

• Jacqueline | Kennedy’s Wife | Expressed discomfort with Johnson’s immediate inauguration after Kennedy’s death.

• The prodigal son | Biblical Figure | A son who wasted his inheritance but was welcomed back by his father, representing objective value.

• The Elder Son | Biblical Figure | The diligent son who resented his father’s welcome of the prodigal son, representing subjective value.

• Adam | Biblical Figure | The first man created by God.

• Eve | Biblical Figure | The first woman created by God, created to accompany Adam.

• Cain | Biblical Figure | The elder son of Adam and Eve, whose offering was not accepted by God.

• Abel | Biblical Figure | The younger son of Adam and Eve, whose offering was accepted by God.

• Buddha (Sakyamuni) | Religious Figure | Emphasized that no one can live alone and that all beings are equally precious.

  3. Scene-by-Scene Summary

1 (00:00:00) The Truth of Growing Pains and Human Value

• Huh Kyung-young begins the lecture by discussing the “truth of growing pains” and human value.
• He recounts an anecdote about helping a second lieutenant who later became a prosecutor, highlighting how those who experience hardship understand others.
• He criticizes modern children who lack “growing pains” and respect for elders, comparing them to hollow bamboo that easily breaks.
• current values are inverted, or “전도” (jeondo), meaning upside down or mistaken.
• “전도” also means “착각” (chakkak – illusion) and “왜곡” (waegok – distortion), where people intentionally act against what is right.
• He connects the lack of growing pains to an inability to understand human value, citing the Sewol Ferry tragedy as an event that made parents realize the preciousness of their children.
• older generations (post-65) experienced immense hardship, leading to respect for all elders, regardless of their past.
• He criticizes younger generations for not understanding the struggles of their elders, leading to a lack of respect.

2 (00:05:50) Subjective vs. Objective Value and the Separation of Religion and Politics

• Huh Kyung-young introduces the concepts of subjective and objective human value.
• He discusses Article 20 of the Korean Constitution, which guarantees freedom of religion, and criticizes the suppression of religious groups based on events like the Sewol Ferry tragedy.
• He explains that Article 20, Paragraph 2, mandates the separation of religion and politics, meaning neither should interfere with the other.
• misinterpreting this separation has led to corruption in both politics and religion, advocating for mutual intervention to ensure longevity, similar to how spouses’ arguments can prolong a marriage.
• He cites the example of US President Kennedy, a Catholic, who ordered schools to stop prayer, leading to a 70% increase in juvenile crime.
• He suggests that Kennedy’s assassination was a consequence of his religious suppression, as the 99% Christian population favored Vice President Johnson.
• He describes Johnson’s controversial inauguration in the hospital where Kennedy’s body lay, highlighting the tension between religion and politics.
• He concludes that religious freedom means people can choose whether to listen to religious discussions, but repetitive preaching is ineffective.

3 (00:14:50) Understanding Human Value from a Divine Perspective

• Huh Kyung-young defines subjective value as one’s self-perception and objective value as seen from God’s or parents’ perspective.
• He uses the parable of the prodigal son to illustrate that while the elder son saw his brother as worthless (subjective), the father saw him as precious (objective).
• those who lack “growing pains” often view others as rivals, failing to see their inherent worth.
• even if one feels worthless, parents and God see them as infinitely valuable, encouraging perseverance.
• He condemns disrespecting or overly criticizing others, as it harms their parents.
• He explains that prison chaplains view even murderers with a divine, objective perspective, seeing their inherent value beyond their crimes.
• all humans are inherently precious in the eyes of God, not needing “salvation” as some religions claim.
• He criticizes religions that make people feel sinful or abandoned by God, stating that God always forgives and protects his children.
• human flaws like drinking or committing crimes only diminish a tiny fraction of one’s overall value, which remains 99.9% great.

4 (00:23:50) The Concept of “Bulcheoni” and the Meaning of “Cheonsangcheonha Yuha Dokjon”

• Huh Kyung-young introduces the concept of “불천위” (bulcheoni), a special honor bestowed by the king during the Joseon Dynasty.
• He explains that “불천위” means the nation continuously performs ancestral rites for a family, signifying immense honor.
• He then discusses the Buddhist phrase “천상천하 유아독존” (Cheonsangcheonha Yuha Dokjon), often misinterpreted as meaning only Buddha is supreme.
• the true meaning is that no one can live alone, and every single person is uniquely precious and worthy of respect.
• He connects this to the Buddhist concept of “처처불상” (cheocheo bulsang), meaning “Buddha is everywhere,” implying that every person we meet is like a Buddha.
• experiencing “growing pains” helps one appreciate the value of others, while those from privileged backgrounds often lack this understanding.
• He attributes Korea’s rapid development to its history of “growing pains” through numerous wars.

5 (00:29:00) The Sin of the Tree of Knowledge and the Four Techniques of Love

• Huh Kyung-young refers to the “전도몽상” (jeondo mongsang) from the Prajnaparamita Sutra, meaning humans live in inverted dreams and illusions.
• He connects this to the biblical “Tree of Knowledge of Good and Evil,” stating that judging others as good or evil is a sin that only God can commit.
• only God, who sent us to Earth, truly knows our value, and humans should not judge each other.
• He explains that God often favors the “prodigal son” or “Abel” (the younger, less perfect one) over the “elder son” or “Cain” (the seemingly perfect one), because those who judge others (eat the fruit of good and evil) often do the opposite of what God desires.
• He criticizes churches and temples for not properly teaching the meaning of the Tree of Knowledge.
• humans should not act as judges or prosecutors, as divine justice will ultimately prevail.
• He warns that judging others (eating the fruit of good and evil) prevents love from growing.
• He introduces the “four techniques of love” (네 가지 기법) that bring the Holy Spirit (성령) :
  • 1. Face (얼굴): Always wear a bright, joyful expression to bring happiness to others.
  • 2. Speech (말씨): Speak kindly and pleasantly, even in difficult situations.
  • 3. Material (물질): Use small amounts of money or gifts to bring joy to others, like a son buying sweet potatoes for his mother.
  • 4. Hands and Feet (손, 발): Offer physical service and help to others, like assisting someone in a wheelchair or volunteering.
• He explains that practicing these techniques invites the Holy Spirit, which includes joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.
• He concludes that those who “eat the fruit of good and evil” constantly find fault with everything, leading to stress and poor health, while those who have experienced “growing pains” are better leaders because they understand the public’s sentiment.
• judging others is God’s role, not humanity’s, and parents should not constantly criticize their children.

What is the ‘truth of growing pains’? Experiencing hardship helps people understand the value of others, while those who avoid it often fail to appreciate human worth.

1. The Importance of “Growing Pains”
   Experiencing hardships, or “growing pains,” helps people understand the value of others, whereas those who avoid such difficulties often fail to appreciate human worth.

1.1. The Value of Hardship and “Growing Pains”

1. People who experience hardship understand the value of others, while those who avoid it tend to disregard others.

2. For example, a person who received help from a junior soldier during their military service later recognized that soldier as a prosecutor, highlighting the importance of past struggles.

3. In contrast, people who haven’t experienced “growing pains” often don’t know how to greet others or show respect, similar to how some children today don’t greet adults.

4. Growing pains are essential for development, much like how bamboo grows with knots (growth rings) that strengthen it.

5. Children who grow up without experiencing difficulties are like bamboo without knots, making them fragile and easily broken when faced with challenges later in life.

6. Many young people today lack these “knots,” which means they struggle when their parents are no longer there to support them.

7. The value system in society has become reversed, meaning that what was once considered important is now seen as unimportant, and vice versa.

8. This reversal of values is also called “distortion“ or “delusion”.

9. Distortion means intentionally doing the wrong thing, like knowing you should greet an elder but choosing not to.

10. People who haven’t experienced “growing pains” often don’t understand the true value of human life.

11. The Sewol Ferry disaster, where 304 young people died, made many parents realize the true value of their own children.

12. Parents who previously worried about their child’s academic performance or argued with them realized that their child’s health and presence were more important than anything else.

13. This event helped people overcome their delusions and understand the preciousness of human life.

14. Older generations (those born before 1965) experienced many hardships and “growing pains,” which instilled in them a deep respect for others.

15. This respect extends to all elders, regardless of their past actions, because they contributed to rebuilding the country after the Korean War.

16. Therefore, it is important to treat elders well, but often only other elders understand the extent of their past struggles.

17. Younger generations, who haven’t experienced such hardships, sometimes fail to understand the difficulties their elders faced, like not knowing that ramen wasn’t available in the past.

18. It is crucial to reflect on our values and understand what truly matters.

    2. Understanding Human Value and Societal Roles
       Human value can be understood through subjective and objective lenses, with objective value being seen from a divine or parental perspective, emphasizing the inherent worth of every individual and the importance of mutual respect and interaction between different societal roles like religion and politics.

2.1. Subjective vs. Objective Human Value

1. Human value can be categorized into subjective and objective values.
2. Subjective value is how an individual sees their own worth and desires, often based on their personal circumstances and self-perception.
3. Objective value is how a higher power, like God or parents, sees an individual’s worth, which is considered immeasurable and precious.
4. The Parable of the Prodigal Son illustrates the difference between subjective and objective value.
5. The older brother (representing subjective view) saw the returning prodigal son as worthless, a rival, and a failure.
6. The father (representing objective view) saw the prodigal son as incredibly precious, valuing him more than his own life, because he understood the son’s struggles and growth.
7. People who haven’t experienced “growing pains” tend to view others with a subjective, critical perspective, similar to the older brother.
8. Our inherent value is immense, especially from the perspective of our parents or the Creator.
9. Even when facing extreme difficulties, remembering the value our parents place on us can provide the strength to persevere.
10. Therefore, treating others with disrespect or harsh criticism is wrong because every person is precious.
11. Religious figures, like pastors visiting prisoners, demonstrate an objective perspective by showing love and respect to all individuals, regardless of their crimes.
12. This perspective aligns with the idea that God or parents do not judge their children based on their mistakes, but rather see their inherent worth.
13. Therefore, the concept of “salvation” as needing to be “saved” from sin is often a misunderstanding, as all humans are already inherently valuable and cherished by a higher power.
14. It is important to be cautious of religious groups that teach that humans are inherently sinful or need to earn salvation, as this distorts the true, high value of human life.
15. Even if a person commits wrongdoings, their fundamental human value remains largely intact, as these actions only diminish a small fraction of their overall worth.
16. For example, even a murderer might save a child from drowning, demonstrating their inherent goodness.
17. The historical example of “Bulcheoni“ (불천위) in the Joseon Dynasty illustrates how exceptional acts of sacrifice, like three generations of a family dying in battle, were honored with perpetual ancestral rites by the state, signifying their immense value.

2.2. The Interplay of Religion and Politics

1. The Korean Constitution, Article 20, guarantees freedom of religion, meaning individuals can practice their faith without interference.

2. However, this freedom is often misinterpreted, leading to societal problems.

3. Article 20, Paragraph 2, states that religion and politics must be separated, meaning neither should interfere with the other.

4. This separation is often misunderstood, leading to situations where religious groups criticize political actions or vice versa, which is a misinterpretation of the law.

5. A healthy society requires a degree of constructive tension or “interference” between different entities, such as religion and politics, or even spouses.

6. Just as a little stress can prolong a couple’s life, a slight disagreement between religion and politics can be beneficial.

7. If there is no interaction or challenge, both religion and politics can become stagnant and corrupt.

8. The example of President John F. Kennedy illustrates the dangers of suppressing religious expression.

9. Kennedy, a Catholic in a predominantly Protestant nation, banned prayer in schools, believing it upheld religious freedom.

10. However, this decision led to a significant increase in juvenile crime rates (70%), suggesting that morning prayers had a positive impact on students’ behavior and focus.

11. Prayer encouraged students to reflect on their parents’ sacrifices and their own goals, fostering a sense of gratitude and purpose.

12. Kennedy’s actions against religious practice were seen as an attack on religion, which some believe led to his assassination.

13. His death allowed Vice President Lyndon B. Johnson, a Protestant, to become president, which was favored by the majority Christian population.

14. The swift presidential inauguration of Johnson in the hospital where Kennedy died, even with Kennedy’s body nearby, highlighted the urgency to maintain leadership during the Cold War rivalry with the Soviet Union.

15. This event suggests that the suppression of religion by politics can have severe consequences.

16. While individuals have the freedom to discuss religion, it should be done concisely and without excessive repetition to maintain audience engagement.

    3. The Path to True Understanding and Love
       True understanding comes from recognizing the inherent value of every individual, moving beyond subjective judgments, and actively practicing love through four key actions: a joyful face, kind words, generous giving, and selfless service, which together invite divine presence and foster a harmonious society.

    3.1. The Universal Value of Humanity

17. The Buddhist saying “Cheonsang Cheonha Yu-a Dokjon” (천상천하 유아독존), often translated as “In heaven and earth, I alone am the honored one,” is frequently misunderstood.

18. This phrase does not mean that only Buddha is superior, but rather that every single human being is uniquely precious and invaluable.

19. It emphasizes that no one can live truly alone, and all 7 billion people are interconnected as one body, each possessing immense worth.

20. This concept aligns with the Buddhist principles of “Sasa Bulgong” (사사불공) and “Cheocheo Bulssang” (처처불상).

21. Sasa Bulgong means that every action we take, even daily tasks like going to work, should be performed with the same reverence as offering prayers to a deity.

22. Cheocheo Bulssang means that every person we encounter is like a Buddha, emphasizing the inherent divinity and value in everyone.

23. Experiencing “growing pains“ helps individuals appreciate the value of others, whereas those who grow up in comfort often look down on others.

24. Korea’s rapid development is attributed to its history of numerous wars and hardships, which served as collective “growing pains” for the nation.

25. Therefore, it is essential to change our perspective and recognize the profound value in every human being.

3.2. Overcoming Subjective Judgment and Embracing Love

1. The “delusion of reversal” (전도몽상) from the Heart Sutra describes how human thoughts are often twisted and reversed, leading to subjective judgments.
2. This means people tend to evaluate others based on their own subjective values, which the Bible refers to as eating from the “Tree of the Knowledge of Good and Evil” (선악과).
3. The Bible teaches that humans should not judge others as good or evil, as only God knows the true value of each individual.
4. God often favors those who have strayed or struggled, like Abel over Cain, or the prodigal son over the obedient elder son, because their experiences lead to greater understanding and growth.
5. People who judge others based on subjective good and evil (eating the “Tree of Knowledge”) often do the opposite of what is truly loving, leading to a corrupt society.
6. Religious institutions often fail to properly teach the meaning of the “Tree of Knowledge of Good and Evil”.
7. Humans should not act as judges or prosecutors, as divine justice will ultimately prevail.
8. Retaliating against someone who wrongs you is unnecessary because they will naturally face consequences.
9. Judging others based on good and evil prevents love from developing.
10. The Bible states that love brings the Holy Spirit, which manifests in nine qualities, with love being the first.
11. These qualities are cultivated through four key actions that bring joy to others.
12. A joyful face: Always smiling and showing a bright demeanor, especially in public, spreads positive energy.
13. Kind words: Speaking pleasantly and reassuringly, even in difficult situations, brings happiness to others.
14. Generous giving (materially): Sharing small acts of kindness, like buying a parent their favorite snack, fosters love and reciprocity.
15. Selfless service (physical actions): Helping others through acts of service, like assisting someone in a wheelchair or volunteering, is a form of love and invites the Holy Spirit.
16. People who constantly judge others (eating from the “Tree of Knowledge”) lack these qualities and often do the opposite, leading to stress and poor health.
17. Leaders who have experienced hardship tend to understand the public’s needs better, whereas those from privileged backgrounds often fail to connect with the common people.
18. Such leaders, who judge others and lack empathy, offer no hope to the public.
19. Parents who constantly criticize their children at the dinner table, acting as judges, can cause their children digestive problems and neuroses.

What is the ‘truth of growing pains’? Enduring hardship helps people understand the objective value of humanity, while those who avoid it often misjudge others and themselves.

1. The Truth of Growing Pains
   Experiencing hardship, or “growing pains,” helps people understand the true value of others and themselves, while those who avoid such difficulties often misunderstand human worth.

1.1. The Importance of Experiencing Hardship

1. People who avoid hardship often disrespect others and lack proper manners, as seen in children who do not greet elders.
2. This behavior is compared to a bamboo shoot that grows too quickly without developing strong inner sections, making it fragile and easily broken by small shocks.
3. In contrast, someone who helps others, like a soldier who studies instead of standing guard, will be rewarded later in life, as demonstrated by a private who became a prosecutor after being helped by a fellow soldier.
4. He will discuss growing pains and the value of humanity.

1.2. Understanding “Jeondo” (Reversal) and “Whygok” (Distortion)

1. The concept of “jeondo” means that values have been completely reversed or turned upside down.
2. “Whygok” (distortion) is similar to “jeondo” but involves intentionally twisting the truth, such as knowing one should greet an elder but deliberately choosing not to.
3. This also includes arguing with teachers or parents, even when knowing their advice is correct.
4. “Whygok” is when someone insists that something wrong is right.

1.3. The Impact of Growing Pains on Perceiving Human Value

1. People who have not experienced growing pains do not understand the true value of human life.

2. For example, parents who were constantly worried about their child’s academic performance realized their child’s health and existence were more important after the Sewol Ferry disaster, which caused the death of 304 students.

3. This realization helped them overcome their “jeondo mongsang” (delusional reversal) and appreciate their child’s inherent worth.

4. Older generations, who lived through the Korean War, experienced immense hardship and therefore command respect, regardless of their past actions.

5. They rebuilt the country from ruins, which is why younger generations should treat them well.

6. However, younger people often fail to understand the struggles of the older generation, questioning why they suffered when alternatives like instant noodles existed, unaware that such things were not available then.

7. Subjective vs. Objective Human Value
   Human value can be seen in two ways: subjective value, which is how individuals see themselves, and objective value, which is how a higher power or parents see them.

2.1. The Constitutional Right to Religious Freedom

1. The Korean Constitution, Article 20, guarantees freedom of religion, meaning individuals can openly discuss their beliefs without interference.
2. Criticizing someone for discussing religion is a violation of this law.
3. The government’s actions against certain religious groups during events like the Sewol Ferry incident could be seen as violating Article 20.
4. Article 20, Paragraph 2, states that religion and politics must be separate, meaning neither should interfere with the other.
5. This principle of “jeongjongbunri” (separation of politics and religion) is often misinterpreted.
6. While religious individuals can vote and participate in politics, religious organizations should not directly control or be controlled by political entities.

2.2. The Importance of Mutual Interference and Stress

1. Just as neighbors, spouses, and political and religious entities should constructively interfere with each other, a lack of interaction can lead to stagnation and decay.
2. Couples who argue occasionally tend to have longer lives than those who never fight, as a little stress is beneficial.
3. Similarly, a healthy society requires some tension and debate between politics and religion.

2.3. The Consequences of Suppressing Religious Freedom

1. When President Kennedy, a Catholic, prohibited prayer in public schools, arguing for religious freedom, the crime rate among teenagers increased by 70%.

2. This suggests that morning prayers, which encouraged reflection on parents’ sacrifices and a commitment to study, had a positive impact on students’ behavior.

3. Kennedy’s actions were seen as an attack on religion, particularly Christianity, which was the dominant faith in the US at the time.

4. Kennedy’s assassination shortly after this decision led to speculation that it was linked to his religious policies, as many Christians preferred Vice President Johnson to take office.

5. Johnson was sworn in as president immediately after Kennedy’s death, even in the emergency room, to ensure no power vacuum, highlighting the intense political climate.

6. This event illustrates how the suppression of religion by politics can lead to severe consequences.

7. Understanding Human Value from Different Perspectives
   Human value is understood differently from a subjective (personal) viewpoint versus an objective (divine or parental) viewpoint.

3.1. Subjective vs. Objective Value

1. Subjective value is how an individual perceives their own worth, often based on their personal achievements or circumstances.
2. Objective value, however, is seen from a higher perspective, such as that of God or parents.
3. From this viewpoint, every individual possesses immeasurable worth, regardless of their personal struggles or perceived failures.

3.2. The Parable of the Prodigal Son and Human Worth

1. The parable of the prodigal son illustrates the difference between subjective and objective value.
2. The older brother, who stayed and worked, saw his returning younger brother as worthless, a “zero”.
3. However, the father saw the prodigal son as incredibly precious, worth his own life, because he was his child.
4. People who lack growing pains often view others as rivals and judge them harshly, similar to the older brother.
5. In contrast, those who have experienced difficulties, like the prodigal son, are more understanding and empathetic towards others.

3.3. The Immeasurable Value of Each Individual

1. From the perspective of parents or God, each person’s value is infinite.

2. Even if one feels worthless or has lost everything, remembering the love of parents can provide the strength to persevere.

3. Therefore, treating others with disrespect or harsh criticism is wrong because it disregards their inherent value and hurts their parents.

4. Religious figures, like prison chaplains, demonstrate this objective perspective by showing love and respect to even convicted murderers, recognizing their inherent human worth beyond their crimes.

5. This divine perspective does not judge individuals based on their sins but sees them as precious.

6. Therefore, the idea that humans need to be “saved” or “redeemed” is flawed, as from God’s perspective, everyone is already a valuable treasure.

7. Misinterpretations of Human Value and Religious Teachings
   Many religious teachings misinterpret the true value of humanity, leading to harmful judgments and a lack of understanding.

4.1. Challenging Misguided Religious Teachings

1. He’s purpose is to remind people of their inherent worth, especially when religious groups label them as “sinners”.
2. The idea that one must seek salvation from a specific religious group is a misunderstanding, as God views all children as equally precious.
3. Parents would never abandon a child, regardless of their actions; similarly, God does not abandon humanity.
4. Religions that teach people must earn salvation or fear abandonment by God are misleading and should be approached with caution.
5. This distortion of human value is prevalent across various religions, including Buddhism and Christianity, and needs to be corrected in theological understanding.

4.2. The “Forbidden Fruit” and Judging Others

1. Human value is not diminished by mistakes or “bad” actions; even a murderer retains 99.9% of their inherent worth.

2. For example, a murderer might still save a child from drowning, demonstrating their underlying humanity.

3. The biblical story of the forbidden fruit (the tree of knowledge of good and evil) symbolizes humanity’s tendency to judge others.

4. God alone has the right to judge good and evil; humans should not evaluate each other as “good” or “bad”.

5. Only God, who sent humans to Earth, truly knows their value, so people should not judge others based on superficial qualities.

6. God often favors the “prodigal son” or the “younger brother” (like Abel over Cain) because they are the ones who need more love and understanding, not those who are already “good”.

7. People who have not experienced growing pains tend to judge others in the opposite way, favoring the “good” and condemning the “bad,” which contributes to a corrupt world.

8. The Four Joys of Love and the Consequences of Judgment
   True love, as described by the “four joys,” brings spiritual blessings, whereas judging others leads to negativity and stress.

5.1. The Four Joys of Love

1. Love is described as having four joys, which are also seen as the nine fruits of the Holy Spirit in Christianity.
2. Joy through facial expression: Smiling and showing kindness through one’s face, such as offering a seat to an elder on public transport.
3. Joy through speech: Speaking kindly and pleasantly, even when inconvenienced, like saying “It’s okay” cheerfully if someone steps on your foot.
4. Joy through material giving: Sharing resources, even small amounts, to bring happiness to others, such as a child buying a sweet potato for their mother with leftover money.
5. Joy through physical service: Helping others with one’s body, such as assisting someone in a wheelchair or volunteering.
6. Engaging in these acts of love invites the presence of God’s spirit.

5.2. The Fruits of the Holy Spirit and the Dangers of Judgment

1. The nine fruits of the Holy Spirit include love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.

2. Those who possess these qualities experience inner peace and positive interactions.

3. However, people who “eat the forbidden fruit” (judge others) lack these qualities and constantly find fault with everything around them.

4. This leads to chronic stress and poor health.

5. Leaders who have experienced hardship are better able to understand and connect with the public, whereas those from privileged backgrounds often fail to grasp public sentiment.

6. Such leaders, who judge others, offer no hope to the people.

7. The “Cheonsang Cheonha Yu-a Dokjon” Philosophy
   The Buddhist philosophy of “Cheonsang Cheonha Yu-a Dokjon” emphasizes the unique and inherent dignity of every individual, rejecting the idea of being alone or judging others.

6.1. The Meaning of “Cheonsang Cheonha Yu-a Dokjon”

1. The phrase “Cheonsang Cheonha Yu-a Dokjon” (天上天下唯我獨尊) means “In heaven and on earth, I alone am the honored one”.
2. This does not mean that only Buddha exists, but rather that every single human being is uniquely precious and dignified.
3. It signifies that there is no one more noble than a human being under heaven.
4. This philosophy highlights that humans cannot live alone; they need each other, just as Adam needed Eve.
5. Therefore, the concept of being alone is dangerous.

6.2. The Interconnectedness of Humanity

1. The phrase also implies that all 7 billion people on Earth are interconnected, forming “one body”.
2. This means every person possesses the highest dignity.
3. This concept aligns with “cheocheo bulsang” (處處佛像), meaning “Buddha is everywhere” or “every person is a Buddha”.
4. This implies that all daily activities, like going to work or receiving education, are acts of devotion to the divine, and every person encountered is a Buddha.

6.3. The Importance of Growth Through Hardship

1. experiencing growing pains elevates human perception, making people see others as valuable.
2. In contrast, those who grow up without hardship tend to look down on others.
3. Korea’s rapid development is attributed to its history of numerous wars and struggles, which served as a collective “growing pain” for the nation.
4. This history has shaped the Korean people’s perspective on humanity, which now needs to evolve further.
5. The “Prajnaparamita Sutra” mentions “jeondo mongsang” (delusional reversal), where people’s thoughts are upside down, leading them to judge others based on subjective values.
6. This subjective evaluation of others is akin to “eating the forbidden fruit” in the Bible.

The Truth of Growing Pains: Reversing Values and the Objective Worth of Humanity

1. The Paradox of Human Value and the Experience of Hardship
   The true value of humanity is often revealed through adversity. Those who, in positions of authority, disregard or exploit others, such as a senior soldier mistreating a junior, will ultimately fail to receive blessings. Conversely, an individual who supports and encourages a junior, perhaps by offering to stand guard so they can study, cultivates a profound connection. Decades later, such an act of kindness can lead to a serendipitous reunion, where the once-junior individual has ascended to a position of prominence, like a chief prosecutor. This illustrates that those who have not endured hardship or “growing pains” often lack empathy and respect for others. They may not understand the importance of showing deference or greeting elders appropriately. Modern society, particularly among children raised as only offspring, frequently exhibits a deficit in such fundamental social graces. They may fail to greet adults or merely nod in acknowledgment when an elder initiates a greeting. This absence of struggle during formative years, which I term “growing pains,” hinders proper development.

2. The Metaphor of Bamboo and the Fragility of Untested Character
   Consider the growth of bamboo. It does not simply ascend smoothly; it forms nodes, representing periods of intense growth and consolidation, which are analogous to growing pains. However, children from affluent backgrounds often grow like bamboo without these internal nodes, lacking inner substance. While their parents are alive to support them, these individuals may appear stable. Yet, once parental guidance is gone, or when they face the challenges of adult life, such as marriage, they are prone to collapse under the slightest pressure. This generation, unacquainted with hardship, is increasingly prevalent. Consequently, the perception of human value has become inverted or distorted. This inversion signifies a complete reversal of what is truly important.

3. Distortion and Delusion: Misinterpreting Human Value
   The concept of “inversion” can also be understood as “delusion” or “distortion.” Delusion implies a fundamental misunderstanding or misperception. Distortion, however, suggests a conscious act of twisting what is known to be right. For instance, knowing one should greet an elder but intentionally refusing to do so, or challenging parental advice despite understanding its validity, exemplifies distortion. It is a stubborn adherence to what is incorrect. Those who have not experienced growing pains often fail to grasp the intrinsic value of human life. The tragic sinking of the Sewol ferry, which claimed 304 lives, served as a stark awakening for many parents. Witnessing the loss of other children made them re-evaluate their own children’s worth, realizing that academic performance was secondary to their child’s mere existence and health. This profound realization allowed them to transcend their previous delusions and perceive the true, objective value of their children.

4. The Wisdom of Elders and the Scars of History
   Individuals who have endured significant hardship, such as those who lived through the Korean War and its aftermath, possess an inherent understanding of life’s profound value. There is an automatic reverence for elders, regardless of their past transgressions, because they rebuilt the nation from ruins. This generation, having experienced immense suffering, comprehends the true cost of existence. Younger generations, however, often fail to appreciate this, questioning why their elders endured such difficulties when seemingly simpler alternatives existed. This generational gap in understanding highlights the absence of shared growing pains.

5. Subjective vs. Objective Human Value
   Human value can be categorized into subjective value and objective value. Subjective value is an individual’s self-assessment, their personal aspirations, and their perception of their own circumstances. However, the heavens, or a higher perspective, recognize only objective value. Objective value is viewed from a divine or parental standpoint. From a parent’s perspective, a child’s worth is immeasurable, even if the child perceives themselves as worthless. The parable of the prodigal son illustrates this: while the elder brother, who remained dutiful, might view the prodigal son as having no value, the father cherishes him beyond measure. The father’s love transcends the son’s transgressions, seeing his inherent worth.

6. The Universal Dignity of Humanity
   We often view others as rivals, much like the elder brother viewed the prodigal son. This competitive outlook prevents true understanding and success. Those who lack growing pains tend to judge others harshly, leading to their own eventual downfall. Conversely, individuals who have experienced hardship and made mistakes, like the prodigal son, develop a broader understanding and empathy for others. From a parental or divine perspective, every human being is infinitely precious. Therefore, any act of disrespect or harsh criticism towards another person is inherently wrong, as it wounds not only the individual but also their parents. Even a convicted criminal is seen as worthy of compassion and love from a divine perspective, as exemplified by prison chaplains who extend kindness without judgment. This objective viewpoint recognizes that every individual is a treasure in the eyes of the divine.

7. The Peril of Judgment and the Fruit of Good and Evil
   Some religious doctrines mistakenly assert that humans are inherently sinful and require salvation through specific rituals or groups. However, from a divine or parental perspective, every individual is already invaluable and cherished. Just as a parent would never abandon one of their ten children, regardless of their actions, the divine does not forsake humanity. To believe otherwise is a delusion. Such teachings, which promote the idea of earning salvation or being inherently flawed, distort the true, noble value of human beings. Even a murderer, despite their heinous act, retains 99.9% of their inherent human value. They might still rescue a child from drowning, demonstrating that their core worth is not entirely extinguished.

8. The Principle of “Heaven and Earth, I Alone Am Honored”
   The Buddhist teaching, “Heaven and Earth, I alone am honored,” is often misinterpreted as an assertion of individual superiority. However, its true meaning, as understood by Siddhartha Gautama, is that no human can exist in isolation. Every single person, among billions, is uniquely precious and interconnected. It signifies that there are no “others” in the sense of separate, lesser beings; all are part of one collective existence, each possessing supreme dignity. This profound realization highlights that every action we take, every interaction we have, is an offering to the divine, and every person we encounter is a manifestation of the divine.

9. The Four Joys of Love and the Spirit of Compassion
   Those who have experienced growing pains tend to view humanity with greater reverence, while those raised in comfort often dismiss others. Our Korean nation, having endured countless invasions and hardships throughout its history, has developed a profound resilience and understanding of human value. The Prajnaparamita Sutra speaks of “inverted delusions,” where human thoughts are reversed, and individuals judge others based on subjective values. This subjective judgment, akin to eating from the tree of the knowledge of good and evil in the Bible, is forbidden to humanity. Only the divine, or parents, can truly comprehend the full value of their children. To judge others as good or evil is to usurp a divine prerogative.

10. The Manifestation of Divine Spirit Through Righteous Conduct
    When we judge others, love cannot flourish. Love, in its essence, embodies four forms of joy, which, in a spiritual context, invite the divine spirit. These four joys are:

• Joy through countenance: Expressing kindness and warmth through one’s facial expressions, offering a seat to an elder, or simply smiling brightly. A child’s innocent smile can uplift an entire train car, spreading positive energy.

• Joy through speech: Speaking kindly and pleasantly, even in challenging situations. Responding to an accidental bump with a cheerful “It’s quite alright” rather than a curt “It’s fine.”

• Joy through material offerings: Sharing resources, however small, to bring happiness to others. A child who uses a portion of their allowance to buy a treat for their mother demonstrates profound love and respect.

• Joy through physical service: Offering help and assistance through one’s actions, such as aiding someone in a wheelchair or volunteering for a cause.
  These four expressions of joy signify the presence of the divine spirit within an individual. Conversely, those who constantly judge others and find fault in everything experience only dissatisfaction and stress, leading to ill health. Leaders who have experienced hardship are better equipped to understand the populace, while those from privileged backgrounds often remain detached. Avoiding the “fruit of good and evil” means refraining from judging others, recognizing that divine justice will prevail. When someone wrongs us, there is no need for retaliation; the universe will balance the scales.

  11. The Enduring Value of Every Soul
      To view others through the lens of good and evil prevents love from blossoming. Love, as the first of the nine fruits of the spirit, brings joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Those who judge constantly lack these qualities, seeing only flaws and generating negative energy. Leaders who have experienced hardship are better equipped to understand the populace, while those from privileged backgrounds often remain detached. Avoiding the “fruit of good and evil” means refraining from judging others, recognizing that divine justice will prevail. When someone wrongs us, there is no need for retaliation; the universe will balance the scales. Every individual possesses an inherent, immeasurable value in the eyes of the divine, a value that transcends any earthly judgment or transgression.

The Truth of Growing Pains: Reversing Values and the Objective Worth of Humanity

1. The Essence of Growing Pains and Human Value
   God-man (神人) individuals who have not experienced growing pains (성장통) often disregard others. This lack of hardship can lead to a deficiency in basic social graces, such as showing respect to elders. He illustrates this with an analogy of bamboo: just as bamboo develops knots, or “growing pains,” in its stalk to grow strong, humans also need to overcome difficulties to build inner strength. Children raised in affluent environments, without experiencing such challenges, are likened to bamboo that grows without knots, making them fragile and prone to breaking under the slightest pressure.

contemporary society often exhibits a reversal of values (가치 전도), where what is truly valuable is misunderstood or inverted. This reversal (전도) can also manifest as delusion (전도몽상), a state of mistaken perception. Furthermore, he introduces the concept of distortion (왜곡), which is a deliberate misrepresentation of what is known to be right. For instance, knowing one should greet an elder but intentionally choosing not to, or challenging parental authority despite knowing it is correct, exemplifies distortion (왜곡). Those who have not endured growing pains (성장통) often fail to grasp the true value of humanity.

He recounts the Sewol Ferry tragedy, where the loss of 304 students caused many parents to re-evaluate their children’s worth. Parents who once worried about their child’s academic performance or frequently argued with them suddenly realized that their child’s mere existence and health were invaluable. This tragic event served as a catalyst for many to emerge from their delusion (전도몽상) and recognize the profound, inherent value of human life.

2. Subjective and Objective Human Value
   God-man (神人) Huh Kyung-young delineates two types of human value: subjective value (주관적 가치) and objective value (객관적 가치). Subjective value (주관적 가치) is an individual’s self-assessment, based on their personal aspirations and self-perception. For example, if one feels their life is worthless and contemplates suicide, that is their subjective value (주관적 가치).

However, God-man (神人) Heaven, or a higher perspective, only acknowledges objective value (객관적 가치). This objective value (객관적 가치) is viewed from the perspective of a divine entity or a parent. From a parent’s viewpoint, a child’s worth is immeasurable, far exceeding any personal failings or perceived lack of achievement. He illustrates this with the parable of the prodigal son: while the elder brother might see the prodigal son as worthless, the father views him as precious, willing to sacrifice greatly for his return.

This parable highlights a crucial point: humans often view each other as rivals, much like the elder brother viewed his sibling. Those who lack growing pains (성장통) tend to judge others harshly, leading to their own eventual downfall. Conversely, individuals who have experienced hardship and made mistakes, like the prodigal son, develop a broader understanding and empathy for others. From the parental or divine perspective, every human being is infinitely valuable, a treasure beyond measure. Therefore, actions such as disrespecting or harshly criticizing others are deemed wrong, as they inflict pain on the parents or creators of those individuals. Even a murderer, when viewed from a divine perspective, is seen as a suffering individual deserving of compassion and understanding, not condemnation.

3. The Misconception of Salvation and the Inherent Worth of Humanity
   God-man (神人) Huh Kyung-young challenges the notion of salvation (구원) as often presented by religious institutions. from the perspective of Heaven, or a parent, every human being is already inherently precious and invaluable, akin to a “lump of treasure”. Therefore, the idea that one needs to be “saved” or “redeemed” by a specific religious group is a misconception. He questions whether a father with ten children would choose to save some while abandoning others, emphasizing that a parent’s love is unconditional and all-encompassing.

parents naturally protect and forgive their children, regardless of their mistakes. The belief that humans are abandoned by a higher power and must earn their salvation (구원) is a profound misunderstanding. God-man (神人) Huh Kyung-young warns against religious teachings that promote such conditional salvation (구원), suggesting that many religions have distorted (왜곡) the true, inherent value of humanity. even severe transgressions, such as murder or other wrongdoings, only diminish a minuscule fraction of a person’s overall worth. The vast majority, 99.9%, of human value remains intact, as even a criminal might instinctively save a child from drowning.

He references the Buddhist concept of Heaven and Earth, I Alone Am Honored (天上天下唯我獨尊), often misinterpreted as self-aggrandizement. God-man (神人) Huh Kyung-young clarifies that this phrase, as understood by Buddha, signifies that no one can live alone and that every single human being is equally noble and precious. It means that there is no “other” in the sense of someone separate or less valuable; all humanity is interconnected and equally revered. This profound understanding highlights that every individual, regardless of their actions, possesses immense inherent worth in the eyes of the divine.

4. The Four Joys of Love and the Pitfalls of Judgment
   God-man (神人) love (사랑) is manifested through four joys (네 가지 기쁨), which are also described as the nine fruits of the Spirit (성령의 아홉 가지 열매) in Christianity. The first joy is expressing joy through one’s face (얼굴로 기쁨을 줘요). This means maintaining a bright and pleasant expression, offering smiles and respectful greetings, especially to elders. A cheerful demeanor radiates positive energy, while a sullen or judgmental expression can create a negative atmosphere, leading to stress and disharmony.

The second joy is expressing joy through one’s speech (말씨로 기쁨을 줘요). This involves speaking kindly and pleasantly, even in minor inconveniences. For example, if someone accidentally steps on your foot, responding with a cheerful “It’s quite alright!” rather than a curt “It’s fine” can uplift the interaction. Just as a baby’s innocent smile can brighten an entire subway car, positive words and expressions can spread good fortune, while negative ones can create a ripple effect of negativity.

The third joy is expressing joy through material things (물질로 기쁨을 줘요). This does not necessarily mean grand gestures but small acts of generosity. For instance, a child who uses money they received from their mother to buy her favorite roasted sweet potatoes demonstrates love. Such acts, even with small amounts of money, bring joy and strengthen bonds, fostering a cycle of giving and receiving.

The fourth joy is expressing joy through one’s body (몸으로 기쁨을 줘요), which refers to acts of service (봉사). This includes helping those in need, such as assisting someone in a wheelchair or offering a hand when possible. Engaging in these four joys signifies that one is accompanied by the divine, or the Spirit (성령). God-man (神人) those who embody these qualities possess the Spirit (성령), while those who constantly seek to criticize or argue lack this divine presence. He warns that individuals who constantly judge others, consuming the “fruit of the knowledge of good and evil” (선악과), will find fault in everything and everyone, leading to perpetual dissatisfaction and self-inflicted stress. This judgmental mindset prevents the experience of love (사랑) and its accompanying joys (기쁨).

Lecture Information

• Lecture Number: 931

• Title: The Truth of Growing Pains: Reversing Values and the Objective Worth of Humanity

• Date: June 21, 2014

• Main Theme: The objective value of humanity, the importance of “growing pains,” and the distortion of values in modern society.

  Core Messages

• Growing Pains are Essential: Experiencing hardship (growing pains) is crucial for developing empathy and understanding the true value of others. Those who avoid such experiences often disregard others.

• Reversed Values (Jeondo): Modern society frequently exhibits a reversal of values, where what is objectively good or valuable is often misunderstood or ignored. This “jeondo” (reversal/distortion) leads to societal problems.

• Objective Human Value: From the perspective of God-man or parents, every human being possesses infinite and immeasurable objective value, regardless of their actions or societal status.

• Subjective vs. Objective Value: Humans tend to judge others based on subjective values (like the “fruit of good and evil”), which leads to division and a lack of love. God-man, however, perceives all humans with objective, unconditional love.

• God-man’s Perspective on Humanity: The phrase “Cheonsang Cheonha Yu-a Dokjon” (天上天下唯我獨尊) signifies that every individual is supremely noble and unique, not that only one being is supreme. All humans are interconnected and possess immense inherent worth.

  Summary of Main Content

  The Necessity of Growing Pains

• Empathy through Hardship: Individuals who experience difficulties, like a private helping a law student in the military, later develop a broader understanding and appreciation for others. Those who avoid hardship often lack respect for others and proper social etiquette.

• The Bamboo Analogy: Bamboo grows with “growing pains” (nodes) that strengthen it. Children from affluent backgrounds who grow up without challenges are like bamboo without nodes—they are fragile and easily broken by life’s shocks.

• Societal Impact: A lack of growing pains in younger generations contributes to a decline in respect for elders and an inability to understand the struggles of previous generations who rebuilt the nation after the Korean War.

• Leadership Implications: Leaders who have experienced hardship are better equipped to understand public sentiment, unlike those from privileged backgrounds who may be out of touch.

  The Reversal and Distortion of Values (Jeondo and Waegok)

• Definition of Jeondo: “Jeondo” (전도) means a complete reversal or turning upside down of values.

• Definition of Waegok: “Waegok” (왜곡) refers to distortion, where one knows what is right but intentionally acts contrary to it, often out of defiance or a desire to challenge authority.

• Consequences: This distortion leads to people stubbornly clinging to incorrect beliefs and failing to recognize the true value of human life.

• The Sewol Ferry Incident: The tragedy of the Sewol Ferry, where 304 students died, served as a stark reminder for many parents to re-evaluate their children’s worth, realizing that their child’s health and existence were more important than academic performance. This event helped some overcome their “jeondo mongsang” (distorted illusions).

  Subjective vs. Objective Human Value

• Subjective Value: This is how individuals perceive their own worth or the worth of others based on their personal circumstances or judgments (e.g., “I am useless”).

• Objective Value: This is the value seen from the perspective of God-man or parents. It is an infinite, unconditional value.

• The Prodigal Son Analogy:

  • The elder brother (representing subjective judgment) sees the prodigal son as worthless.
  • The father (representing God-man’s objective view) sees the prodigal son as infinitely precious, worth more than his own life.
  • This illustrates that from God-man’s perspective, all humans are invaluable treasures, already “saved” and cherished.

• Critique of Religious Misinterpretations: Some religious teachings that label people as “sinners” needing “salvation” are seen as distorting this inherent objective value. God-man does not judge children based on their sins but loves them unconditionally.

• The “Fruit of Good and Evil”: Judging others as “good” or “evil” is akin to eating the forbidden fruit, a right reserved only for God-man. Humans should not make such subjective judgments.

• Inherent Worth: Even a murderer retains 99.9% of their human value. Judging them excessively harms their parents and diminishes their inherent worth.

  Separation of Religion and Politics

• Constitutional Interpretation: The Korean Constitution’s Article 20 guarantees freedom of religion. However, the interpretation that religion and politics must be completely separate and cannot interfere with each other is flawed.

• Interference is Necessary: Just as a husband and wife need to “interfere” in each other’s lives for a long and healthy relationship, religion and politics should engage in constructive criticism and interaction. Complete separation leads to corruption in both spheres.

• Kennedy’s Example: President Kennedy, a Catholic in a predominantly Christian nation, banned prayer in schools. This decision was followed by a 70% increase in youth crime, suggesting that the removal of spiritual guidance had negative societal consequences. Kennedy’s subsequent assassination is presented as a mysterious consequence of his actions against religion.

  God-man’s View: “Cheonsang Cheonha Yu-a Dokjon”

• Misinterpretation: This Buddhist phrase is often misinterpreted as meaning “only I (Buddha) am supreme.”

• True Meaning: It actually means that “under heaven and above heaven, there is no one as noble as I (humanity).” It signifies that every single human being is supremely noble and precious, not that one person is superior to others.

• Interconnectedness: Humans cannot live alone; we are all interconnected, like one body.

• “Cheocheo Bulssang” (處處佛像): This concept aligns with “Cheonsang Cheonha Yu-a Dokjon,” meaning that Buddha is everywhere and in everyone. Every action we take, every person we meet, is an act of devotion to God-man.

  Key Policies/Proposals

• No specific policies or numerical proposals like “3-8-6” or “National Dividend” are mentioned in this lecture.

  Philosophical/Cosmic Insights

• God-man’s Perspective: God-man views all humans as infinitely valuable, like a parent views their child, regardless of their actions. This perspective transcends human judgment of good and evil.

• Love as the Foundation: Love is the first of the nine “Holy Spirits” (gifts of the spirit). It manifests through four types of joy:

• Spiritual Connection: Practicing these four joys invites the Holy Spirit, signifying God-man’s presence.

  Critique of Reality and Alternatives

• Critique of Modern Society: Modern society suffers from a reversal and distortion of values, leading to a lack of empathy, disrespect for elders, and an inability to understand the objective worth of humanity.

• Critique of Religious Institutions: Some religious teachings are criticized for misinterpreting core tenets like “Cheonsang Cheonha Yu-a Dokjon” and for promoting the idea of “sinners” needing “salvation,” which contradicts God-man’s unconditional love for all.

• Critique of Human Judgment: Humans should not act as judges (like “eating the fruit of good and evil”) by labeling others as good or evil, as this creates division and prevents love.

• Alternative: Unconditional Love and Non-Judgment: Instead of judging, one should practice unconditional love and allow God-man to administer justice. Those who harm others will naturally face consequences without human intervention.

  Practical Implications

• Embrace Growing Pains: Understand that hardship is essential for personal growth and developing empathy.

• Re-evaluate Values: Shift from subjective judgments to an objective understanding of human worth, recognizing the inherent value in every individual.

• Practice the Four Joys of Love: Actively bring joy to others through facial expressions, speech, material giving, and service to foster love and invite God-man’s presence.

• Avoid Judgment: Refrain from judging others as “good” or “evil,” as this is God-man’s prerogative.

• Respect All Beings: Treat everyone with the understanding that they possess immense, objective value, as seen from God-man’s perspective.

  One-Sentence Core Summary
  Huh Kyung-young reveals that “growing pains” are vital for empathy, while modern society suffers from reversed values, urging a shift from subjective judgments to recognizing every human’s infinite objective worth, as seen by God-man, through unconditional love and non-judgment.

The Truth of Growing Pains: Reversing Values and the Objective Worth of Humanity

1. The Reversal of Values and the Necessity of Growing Pains
   Today, I shall discuss the truth of growing pains and the inherent value of humanity. The value of humanity, as I have previously stated, is often reversed in modern society. For instance, a private in the army who, despite having attended law school, was ordered by a senior to fetch water or food, would not receive blessings later in life. However, if that senior had instead encouraged the private to study, offering to stand guard in his place, that act of assistance would yield profound rewards. Decades later, that private might become a chief prosecutor, recognizing his benefactor with immense gratitude, while the senior might not even recall the encounter. Those who have not experienced hardship, who have not endured such growing pains, often disregard others. They fail to show proper respect.

Modern parents, raising only one child, frequently neglect to teach them proper etiquette. Children often fail to greet elders, merely nodding if an elder initiates a greeting. This lack of respect stems from an absence of hardship, an absence of growing pains during their formative years. Consider a bamboo shoot: it does not grow straight up without interruption. A bamboo shoot invariably develops nodes, which are its growing pains. However, children from affluent families today often grow like bamboo without these nodes; they lack inner substance. While their parents are alive to support them, these children may seem fine. Yet, once their parents pass away, siblings drift apart, and they marry, such individuals, like hollow bamboo, easily break under the slightest shock. Many young people today exhibit this fragility.

The very concept of value has been completely inverted in contemporary society. This inversion, or reversal (전도), means that values have been turned upside down. Another term for this reversal is distortion (왜곡). Both terms describe a state where things are turned inside out. Distortion, however, implies a conscious act of turning things upside down, even when one knows the correct way. For example, knowing one should greet an elder but intentionally refusing to do so, or challenging a teacher or parent despite knowing their words are correct. This is not righteousness; it is stubbornly insisting that what is wrong is right. Those who have not experienced growing pains are utterly ignorant of human value.

The Sewol ferry tragedy, in which 304 students perished, caused many parents to re-evaluate their own children. Parents who had constantly worried about their child’s academic performance or frequently argued with them suddenly realized that their child’s academic success was not paramount. Seeing other children die, they understood that their child’s mere existence, healthy and alive, was a profound blessing. At that moment, those who had been trapped in reversal and delusion (전도몽상) returned to a proper understanding of value. They realized the immense worth of their child, even if academically challenged. However, those who have not experienced such growing pains, who have not endured hardship, remain oblivious to the true value of human life.

My lecture today addresses the lack of growing pains among young people. Generations who lived through the Korean War and its aftermath experienced immense hardship. When I observe older individuals today, I instinctively feel respect, regardless of their past. Whether they were murderers, fraudsters, thieves, or unemployed, I bow my head to them. This is because they rebuilt our nation from the ashes of the Korean War. Therefore, we must treat our elders with respect. Only elders truly comprehend the hardships they endured. Young people, however, often question why their fathers suffered, suggesting they could have simply eaten ramen. They do not understand that ramen did not even exist then. This generational gap in understanding is profound.

2. Subjective vs. Objective Value and the Divine Perspective
   Let us consider the concept of human value, which comprises subjective value and objective value. Our Constitution, specifically Article 20, guarantees freedom of religion. As someone who graduated at the top of my law school class, I can affirm that this article allows individuals to freely express their religious beliefs without interference. Criticizing someone for discussing their religion, as some might do, is a violation of this law. This, too, can be a form of distortion.

Article 20, Paragraph 2, which states that all citizens possess freedom of religion, is crucial. However, its interpretation has led to significant societal issues. This paragraph dictates the separation of religion and politics. Religion must not interfere with politics, and politics must not interfere with religion. Misinterpreting this has led to the current state of our nation. Religious individuals have the right to vote and participate in politics. The Constitution states that religious organizations should not join political parties, and politics should not intervene in religion. Our current interpretation is flawed. Religious groups can, and sometimes do, demand the resignation of a president, as the Catholic Church has done. When religion criticizes or challenges politics, some argue that religion is interfering with politics, citing the Constitution. However, religious people are also citizens. Therefore, religion can indeed intervene in politics.

The misinterpretation of this clause has led to corruption in both religious and political spheres. Just as neighbors should intervene in each other’s affairs, and spouses should intervene in each other’s lives for a longer, healthier existence, so too should religion and politics engage in a healthy rivalry. Couples who constantly argue often live longer, while those who never fight may not. A little stress is beneficial for longevity. Similarly, politics and religion should engage in a slight contention. They should question each other’s actions, such as, “Why are you governing that way?” or “Why are you educating children that way?”

When John F. Kennedy became president, he, a Catholic in a predominantly Protestant nation, mandated that all schools cease morning prayers before class. He argued that with religious freedom, schools should not exclusively follow Protestant practices. After this directive, the crime rate, particularly among youth, surged by 70%. When students prayed before class, the crime rate was negligible. Removing morning prayers, which encouraged reflection on parents’ sacrifices and aspirations for a better future, led to societal disarray. Kennedy’s actions, perceived as religious suppression, were followed by his assassination. This peculiar event suggests a divine intervention against the suppression of religion in a nation where 99% of the population was Christian.

Now, let us return to subjective and objective value. Subjective value is what an individual perceives about themselves, their own self-worth. For example, believing oneself to be superior or understanding one’s own circumstances best. However, Heaven recognizes only objective value. Objective value is viewed from the perspective of faith, from Heaven’s perspective, or from a parent’s perspective. We all have parents. When I contemplate my own value, I might feel worthless enough to consider suicide. But when I consider my parents, my value becomes infinite.

If I, viewing myself as useless, were to die, my parents would see my value as immeasurable. In Christianity, there is the parable of the prodigal son and the dutiful son. The dutiful son sees his brother’s value as zero. But the father sees the prodigal son’s value as equal to his own life. To the father, the prodigal son is perfect. We often view others as rivals, like the dutiful son viewed his brother. However, there are no rivals. Those who lack growing pains, like the dutiful son, often fail in the long run. But the prodigal son, having experienced sin, wrongdoing, and deviation, develops a broad understanding and empathy for others. To the father, the prodigal son is precious, even if others see him as a beggar.

Thus, human value is immensely precious. We must discard our self-perceived value, especially when it leads to despair. Even if I lose everything and have no money, I must rise again, thinking of my parents in the countryside. To my parents, I am worth hundreds of billions, even if I possess nothing. Therefore, I must live. Human value, the objective value given by God or parents, is infinite. Every single person is precious. Therefore, speaking disrespectfully or openly criticizing others is wrong. Even if someone is a murderer, excessive criticism wounds their parents. That is why prison chaplains shake hands with murderers and express love. This is the human attitude, viewing them from an objective, divine perspective.

God and parents share the same perspective. You are not merely “saved”; from Heaven’s perspective, you are a treasure. When you are in a state of despair due to your subjective values, I come to remind you of your immense worth. Some religions may label you as sinners, but I declare that you possess immeasurable value in the eyes of Heaven. Why then do you wander? If a father has ten sons, would he save some and not others? No matter what they do, a father tries to forgive them. He would hide a son who fled due to bankruptcy. A father is always on his child’s side. We mistakenly believe we are abandoned by our Father, thinking we must earn salvation. Beware of such religions.

This distortion is not limited to one religion; all religions, including Buddhism and Christianity, have misinterpreted this. The theological aspect must be corrected. We humans are distorting our noble value. If a person drinks and commits wrongdoing, does that make them inherently bad? No. If human value is 100, such actions only diminish it by 0.1%. Human value remains 99.9% magnificent. Even a murderer would rescue a child drowning in water.

During the Imjin War, a wealthy man in a village, seeing Japanese invaders abducting women and stealing rice, decided to fight. His son and grandson joined him, and all three generations died as righteous soldiers. For such a sacrifice, the king bestowed upon their family the honor of Bulcheonwi (불천위). This means that instead of the usual four generations of ancestral rites, the nation would perpetually perform rites for them. This signifies the highest honor for a family.

3. The Profound Meaning of “Cheonsang Cheonha Yu-a Dokjon”
   The phrase “Cheonsang Cheonha Yu-a Dokjon (天上天下唯我獨尊)” means “In heaven and on earth, only I am supreme.” This does not mean that Shakyamuni Buddha alone is supreme. It means that no one exists above or below me. Shakyamuni realized that no one can live alone. Even Adam needed Eve. A person cannot survive alone. Therefore, the concept of being alone is dangerous. Shakyamuni’s statement means that every single person in this world is equally noble. It means that there are no “others”; everyone is interconnected. This is not an assertion of individual supremacy but of the supreme dignity of every human being.

Whether there are 7 billion people or 1 billion, each person is not merely one among many; they are all one body, equally precious. Every person possesses the highest dignity. This is what Shakyamuni realized, as taught in Buddhism. This concept is akin to Cheocheo Bulssang (處處佛像), meaning “Buddha is everywhere.” Every action we take—going to work, receiving education—is an offering to Buddha, a ritual for God. And every person we meet is Buddha. This signifies the immense value of every individual.

My message today is that experiencing growing pains elevates one’s perception of humanity. However, those raised in affluence, ignorant of the world’s hardships, often treat others as beneath them, challenging anyone who speaks an unpleasant word. They have not experienced growing pains. Why has the Korean nation developed so rapidly? Because from the Joseon Dynasty, we endured countless wars and invasions, experiencing more growing pains than other nations.

It is time to change our perspective on humanity. The Heart Sutra speaks of reversal and delusion (전도몽상), stating that humans’ thoughts are upside down, living in a dream. There are 7 billion such delusions, with each person thinking as they please, evaluating others based on these delusions. This subjective evaluation of others is what the Bible refers to as eating from the Tree of the Knowledge of Good and Evil. The Bible explicitly states that humans must not eat from this tree. We are not to judge others as good or evil, successful or failed. Only God can judge. Only the parents who sent you to this earth know your true value. Therefore, you must not judge others as ugly or handsome.

Every person is a profoundly noble being. In God’s eyes, every child is perfect. God prefers the prodigal son, who causes trouble, over the dutiful, obedient son. Where then is the value? Those who eat from the Tree of the Knowledge of Good and Evil, those without growing pains, prefer the opposite. This is why the world becomes wicked. I have come to teach this, but churches and temples often fail to properly explain the meaning of the Tree of the Knowledge of Good and Evil to their congregants.

Therefore, we should not become judges or prosecutors. Why? Because Heaven will administer justice. Humans should not commit the sin of judging others. If someone insults me, I do not need to retaliate. That person will suffer consequences from Heaven. If my spouse insults me, I should simply think that they will receive their due punishment from Heaven, rather than engaging in an argument. Heaven will ensure they receive their just deserts.

My lecture today conveys a crucial message. If you view others through the lens of the Tree of the Knowledge of Good and Evil, love will not arise. Love is described as four kinds of joy. The Bible states that where there is love, the Holy Spirit comes. There are nine fruits of the Holy Spirit, the first of which is love, which is joy. The first joy is to bring joy to others with your face. When an elder enters a subway car, you should stand up and offer your seat with a bright expression. If people look at you on the subway, you should greet them with a smile, not with a suspicious gaze. Such negative energy creates stress. Therefore, always smile. Your face, though yours, is seen by others, so it should be bright.

The second joy is to bring joy to others with your words. If someone steps on your foot on the subway, you should say, “It’s alright,” cheerfully, not with annoyance. A baby smiling on the subway brings joy to everyone, making their day fortunate. Conversely, a loud, unpleasant person can spread negativity. Therefore, misusing your words and facial expressions is a great sin.

The third joy is to bring joy to others with material things. If you took money from your mother, you might feel sorry later. Buying her a sweet potato for 5,000 won, even if it means skipping your own lunch, and giving her the remaining 5,000 won, will touch her heart. She will then be more inclined to give you money. When a son shows love to his mother, she reciprocates. Many sons, however, only take and do not know how to give back. Even with small amounts of money, you should bring joy to others.

The fourth joy is to bring joy to others with your body, through service. Helping someone in a wheelchair or assisting with tasks at a church or temple are acts of service. Those who practice these four joys are said to have the Holy Spirit, meaning God is with them. The Holy Spirit signifies that the spirit of Heaven comes to reside with that person when they perform such acts.

The nine fruits of the Holy Spirit include joy and peace. Peace means living harmoniously with others, without conflict. Those who lack the Holy Spirit find joy in criticizing and fighting with others. The fruits also include patience, kindness, goodness, faithfulness, gentleness, and self-control. Those who act according to these nine fruits are considered to have received the Holy Spirit in Christianity. However, those who eat from the Tree of the Knowledge of Good and Evil lack these qualities. They do the opposite, seeing only faults and complaints everywhere, leading to stress and ill health.

Leaders who have experienced hardship and growing pains understand the public sentiment. However, those from privileged backgrounds, raised without difficulties, are often completely out of touch with the people. They speak past the public, leading to their downfall. Such politicians exist even now, from the highest levels of government. If we do not eat from the Tree of the Knowledge of Good and Evil, which only God, our judge and prosecutor, can partake of, then there is hope. Parents who constantly scold their children at the dinner table, eating from this tree, cause their children indigestion and neurosis. Therefore, those who excessively judge others have problems with child-rearing.

My colleague, Kim, needs only to adhere to time limits. I will not dispute any other content.

Huh Kyung-young’s Insights: Understanding Growth Pains and Human Value

This article explores the profound concepts of growth pains (성장통) and the objective worth of humanity (인간의 객관적 가치), drawing from the teachings of Huh Kyung-young. It delves into how overcoming hardship shapes an individual’s perspective and why recognizing the inherent value of every person is crucial for a harmonious society.

The Truth of Growth Pains
growth pains (성장통) are essential for developing a deep understanding of others and fostering humility. He illustrates this with an anecdote about a soldier who, despite being a law student, helped a junior soldier study during his military service. Years later, the junior soldier became a prosecutor, remembering the kindness shown to him. In contrast, those who haven’t experienced hardship often lack empathy and respect for others.

He uses the analogy of bamboo (대나무) to explain this concept. A bamboo stalk doesn’t grow straight up; it develops knots (성장통) along the way. These knots represent the struggles and difficulties that strengthen the bamboo. Children from wealthy families, who grow up without experiencing such “knots,” are likened to bamboo that grows straight but is hollow inside. Such individuals, when faced with life’s challenges, are more likely to “break” under pressure.

The Reversal and Distortion of Values
Huh Kyung-young points out that modern society often experiences a reversal of values (가치 전도) and distortion (왜곡).

• Reversal of Values (가치 전도): This means that values are turned upside down (뒤바뀌었다). What should be considered right is seen as wrong, and vice versa.

• Distortion (왜곡): This goes a step further. It’s not just a misunderstanding but a deliberate twisting of truth (알면서 뒤집어서 하는 것). For example, knowing one should greet elders but intentionally not doing so, or arguing with parents despite knowing their words are right. This stubborn adherence to what is incorrect is a form of distortion.
  People who haven’t experienced growth pains often fail to grasp the true value of human life. The Sewol Ferry tragedy, where 304 students died, served as a stark reminder for many parents. Those who once worried about their children’s academic performance suddenly realized that their child’s mere existence and health were invaluable. This moment of crisis helped them overcome their delusions (전도몽상) and recognize the objective worth of their children.

  Subjective vs. Objective Human Value
  Huh Kyung-young distinguishes between subjective value (주관적 가치) and objective value (객관적 가치) in human beings.

• Subjective Value: This is how an individual perceives their own worth, often based on their achievements, circumstances, or personal desires. It’s “thinking you are great” or “knowing your own situation best.”

• Objective Value: This is the value seen from a higher perspective, such as that of heaven (하늘), God (신), or parents (부모). From this viewpoint, every human being possesses immeasurable worth.
  He uses the parable of the Prodigal Son (탕자) to illustrate this. The elder brother, who stayed and worked, saw his returning younger brother as worthless. However, the father saw his son’s value as equal to his own life, welcoming him with open arms. Similarly, while we might view ourselves as “useless” in moments of despair, from a parent’s or God’s perspective, our value is infinite.

  The Importance of Respect and Empathy
  Recognizing this objective value means treating every person with respect. Criticizing or speaking disrespectfully to others, even criminals, is seen as harmful because it wounds their parents. Just as a prison chaplain or monk would visit a murderer and offer words of love and faith, seeing them through the eyes of God, we too should acknowledge the inherent worth in everyone.

From the perspective of God or parents, every individual is not just “saved” but is a “treasure” (보물 덩어리) with immeasurable worth. This understanding challenges religious doctrines that emphasize humans as “sinners” needing salvation, suggesting that such teachings often fail to grasp the profound, inherent value bestowed upon every person by a higher power.

The “Forbidden Fruit” of Judgment
Huh Kyung-young connects the act of judging others to the biblical story of eating the forbidden fruit (선악과를 따먹었다).

• Eating the forbidden fruit means subjectively evaluating others as “good” or “bad,” “successful” or “failed.”

• This judgment is reserved for God alone, as only God (or parents for their children) truly knows an individual’s ultimate value.

• Those who haven’t experienced growth pains tend to judge others based on superficial criteria, often favoring the “good” and “successful” over those who struggle, which is the opposite of how a loving parent or God would view their children.
  humans should not play the role of judge (판사) or prosecutor (검사) because divine justice will ultimately prevail. Instead of condemning others, we should allow natural consequences to unfold, as the universe itself will balance the scales.

  The Four Joys of Love (Four Techniques of Love)
  Love, according to Huh Kyung-young, is manifested through four joys (네 가지 기쁨), which he equates to the Holy Spirit (성령) in Christianity. These are:

1. Joy through Facial Expression (얼굴로 기쁨을 줘요): Always maintain a bright and smiling face. Your face is not just yours; it’s seen by others, so it should radiate positive energy.
2. Joy through Speech (말씨로 남을 기쁘게 해): Speak kindly and pleasantly. Even in minor inconveniences, respond with grace and understanding.
3. Joy through Material Giving (물질로 남을 기쁘게 해): Share what you have, even small amounts, to bring joy to others. This could be a small gift for a parent or a kind gesture.
4. Joy through Physical Action/Service (몸으로 남한테 기쁨을 줘요): Offer help and service to those in need, whether it’s assisting someone in a wheelchair or volunteering.

These four joys, when practiced, invite the presence of the Holy Spirit, meaning that God is with that person. Conversely, those who constantly judge others (eating the forbidden fruit) will find themselves filled with dissatisfaction and negativity, leading to stress and ill health.

The Leader’s Perspective
Leaders who have experienced growth pains (성장통) and hardship are better equipped to understand the public’s sentiment and lead effectively. Those who grew up in comfort often fail to grasp the realities faced by ordinary people, leading to a disconnect and ultimately, a loss of public trust.

This material, “The Truth of Growing Pains,” delves into the objective worth of humanity and the reversal of values in modern society. It argues that experiencing “growing pains” (hardship) is crucial for understanding human value, contrasting it with the distorted perspectives of those who haven’t faced adversity. He, a legal expert, also critically reinterprets constitutional clauses on religious freedom and the Buddhist concept of “Cheonsang Cheonha Yu-a Dokjon” (天上天下唯我獨尊) to emphasize the inherent dignity of every individual.

The Essence of Human Value

The Truth of Growing Pains
hardship is essential for understanding human value. Those who haven’t experienced “growing pains” often disregard others, lacking empathy and proper social conduct. This is a sharp critique of modern parenting and societal trends that shield individuals from difficulty, leading to a superficial understanding of life.

정말 이등병이 왔는데 법대 다니다 왔는데 아 그 자꾸 너 공부 좀 해라 너 내가 보초 설테니까 너 공부해라 이런 식으로 자꾸 그 사람을 도와 준거야. 그랬더니, 나중에 사람이 객지에서 한 25년 만에 몇십 년 만에 만났는데 이게 검사장이 돼 있다 이거야.
A private, who had been studying law, came in. I kept telling him to study, saying I’d stand guard for him. Decades later, I met him again in a foreign land, and he had become a chief prosecutor.

고생을 안한 사람은 이런 성장통을 겪지 않은 사람은 사람을 무시해요. 그냥 남한테 인사할 줄 몰라. 요새 부모들이 자식을 하나를 낳으니까 이 자식 하나 낳은 사람들이 제일 못하는 게 인사성이야.
People who haven’t suffered, who haven’t experienced these growing pains, disregard others. They don’t know how to greet people. Nowadays, parents only have one child, and the people who raise only one child are the worst at greeting others.

대나무가 이렇게 올라가면 요렇게 안올라가요. 대나무가 꼭 중간에 성장통을 만들어요.
When bamboo grows, it doesn’t just shoot straight up. Bamboo always creates growing pains in the middle.

Subjective vs. Objective Value
He distinguishes between subjective and objective human value. Subjective value is how one perceives oneself, often leading to self-deprecation. Objective value, however, is seen from the perspective of a higher power (God, Buddha, or parents), where every individual is infinitely precious. This perspective challenges self-judgment and emphasizes inherent worth.

인간의 가치는 주관적인 가치와 객관적인 가치가 있는데,
Human value has subjective value and objective value.

하늘은 요, 객관적인 가치만 인정해. 객관적인 가치는 신앙의 입장에서 보는 거예요. 이걸 우리는 하늘의 입장이라 그래. 하늘의 입장에서 바라보는 거예요. 이걸 다른 말로 하면 부모 입장에서 바라보는 거예요.
Heaven, you see, only recognizes objective value. Objective value is seen from the perspective of faith. We call this the perspective of heaven. It’s looking from heaven’s point of view. In other words, it’s looking from a parent’s point of view.

내가 죽으면은 나는 지금 쓸데없는 놈이라고 생각하는데 부모 입장에서 바라보면 그 탕자가 기독교에서 탕자가 있고 효자가 있어 효자는 맏이야 맏아들이고 이거는 동생이야 근데 이놈이 아버지 재산을 가지고 도망을 가가지고 재밌게 쓰다가 몽땅 돈 떨어지니까 아버지한테 거지가 돼 가지고 돌아와 그러니까 아버지가 애한테 소를 잡 예를 들어서, 양을 잡아주고 뭐 아주 아주 대우를 잘 해 주잖아.
If I die, I think I’m useless right now, but from a parent’s perspective, there’s the prodigal son in Christianity and the dutiful son. The dutiful son is the eldest, and this is the younger brother. But this guy ran away with his father’s fortune, spent it all having fun, and when he ran out of money, he came back to his father as a beggar. So the father slaughters a cow for him, for example, a lamb, and treats him very well.

이와 같이 인간의 가치는 객관적인 이 가치 신이나 부모가 준 이 가치는 무궁무진한 거예요. 그래서 한 사람 한 사람이 소중한 거야.
In this way, human value, this objective value given by God or parents, is infinite. That’s why every single person is precious.

The Danger of Subjective Judgment (Eating the Fruit of Good and Evil)
He uses the biblical metaphor of eating the fruit of good and evil to illustrate the danger of judging others subjectively. This act, reserved for God, leads to a distorted worldview where one constantly finds fault and experiences dissatisfaction, hindering love and personal growth.

인간을 주관적으로 보는 걸 성경에서는 선악과를 따먹었다 그래. 저놈은 나쁜 놈이고 저놈은 망한 놈이고 저건 성공한 놈이고 이렇게 모든 인간을 주관적으로 평가하는 거야. 이걸 절대 인간은 따먹으면 안 된다고 성경에는 그걸 딱 전해주는 거야.
In the Bible, judging humans subjectively is called eating the fruit of good and evil. It’s evaluating all humans subjectively, saying, “That one is bad, that one is ruined, that one is successful.” The Bible clearly states that humans should never eat this.

너희 인간들은 절대 선악과를 따먹으면 안 돼. 다른 과실은 암만 담아도 좋은데 너희 형제들에게 저놈은 착한 놈이고 요놈은 악한 놈이다. 요 과일은 하나님밖에 따먹을 수 없다.
You humans must never eat the fruit of good and evil. You can eat any other fruit, but only God can eat this fruit that judges your siblings as good or evil.

그래서 여러분들이 상대방을 선악과를 가지고 상대를 바라보면은 사랑이 생겨 안 생겨요? 안 생겨요. 이게 사랑이 안 생긴다 이 말이야.
if you look at others with the fruit of good and evil, does love arise ? It doesn’t. This means love doesn’t arise.

Reinterpreting Core Concepts

The True Meaning of “Cheonsang Cheonha Yu-a Dokjon”
He reinterprets the Buddhist phrase “Cheonsang Cheonha Yu-a Dokjon” (天上天下唯我獨尊), often misunderstood as “I alone am supreme.” Instead, he argues it means “every single person in this world is equally precious and unique,” emphasizing the interconnectedness and inherent dignity of all humanity. This reinterpretation highlights a profound message of universal respect.

석가모니 한 말이 천상천하유아독존 이다. 이 세상에 있는 모든 사람은 한 사람과 한 사람 같이 존귀하다는 거야. 그러니까 모든 사람이 남이 없다는 거예요. 이게 이 말이 그러니까 다른 사람이라는 거는 존재하지 않는다. 다른 사람은 없다. 그 뜻이에요.
What Sakyamuni said was “Cheonsang Cheonha Yu-a Dokjon.” It means that every single person in this world is as precious as any other. it means there are no “others.” This means that “other people” do not exist. There are no other people. That’s the meaning.

요걸 사람들이 반대로 해석을 해. 천상천하유아독존은 나라는 존재는 석가모니가 아니야. 이게 나라는 존재 여러분을 말하는 거예요. 인간 이걸 사람 인자로 쓰면 돼. 일체중생이에요. 세상에 하늘아래 사람만큼 존귀한 자가 없다 이 말이야.
People interpret this in reverse. “Cheonsang Cheonha Yu-a Dokjon” doesn’t refer to Sakyamuni as “I.” This “I” refers to all of you, humanity. You can write this with the character for “person.” It means all sentient beings. It means there is no one as noble as a human being under heaven.

The Interdependence of Politics and Religion
He challenges the common interpretation of separation of church and state (정교분리), arguing that it has been misinterpreted to mean complete non-interference. Instead, he advocates for a healthy, constructive tension where each sphere can critique and influence the other, preventing corruption and fostering societal well-being. This is a bold, contrarian view that questions established norms.

이 헌법 20조 이야기는 뭐냐 하면은 종교가 정치와 분리된다. 이렇게 해 놨어요. 종교는 정치를 터치하지 못하고 정치는 종교를 터치하면 안 된다. 이렇게.
The story of Article 20 of the Constitution is that religion is separated from politics. It states that religion cannot touch politics, and politics cannot touch religion.

이걸 잘못 해석해 가지고 나라가 이 모양이 돼버린 거예요. 종교인도 정치 투표할 수가 있어. 종교인은 정치에 가입하면 안 되고 정치를 종교에 개입하면 안 된다. 이렇게 헌법에 해 놓은거야. 그 이게 우리가 잘못 해석을 하고 있는 거예요.
Misinterpreting this has led the country to this state. Religious people can also vote in politics. It’s stated in the Constitution that religious people should not join politics, and politics should not interfere with religion. We are misinterpreting this.

항상 이웃집에서 저 집을 간섭해 줘야 돼. 항상 마누라를 남편이 간섭해 주고 남편을 마누라가 간섭해 줘야 수명이 서로 길어요.
The neighboring house should always interfere with that house. A husband should always interfere with his wife, and a wife should interfere with her husband for both their lives to be long.

그와 똑같이 정치와 종교가 약간의 다툼을 해야 되는 거예요. 서로 야 너그 정치를 왜 그 따위로 하냐? 애들 왜 저따위로 교육시키냐 이렇게 해야 되는데.
In the same way, politics and religion need to have a bit of conflict. They should say to each other, “Hey, why are you doing politics like that? Why are you educating children like that?”

This material, titled “The Truth of Growing Pains,” delves into the objective worth of humanity and the reversal of values in modern society. He, a legal expert, uses religious and philosophical concepts to explain how experiencing hardship (growing pains) shapes one’s understanding of human value, contrasting it with the distorted perspectives of those who haven’t faced adversity. The core message is that every individual possesses immeasurable, objective value, akin to how a parent views their child, regardless of their actions or societal judgments.

The Essence of Human Value

The Truth of Growing Pains
true understanding of human value comes from experiencing “growing pains.” Those who haven’t suffered often look down on others, lacking empathy and proper social conduct. This is a sharp critique of modern upbringing, where children, especially those from affluent backgrounds, are often shielded from hardship, leading to a superficial understanding of life.

고생을 안한 사람은 이런 성장통을 겪지 않은 사람은 사람을 무시해요 그냥 남한테 인사할 줄 몰라 요새 부모들이 자식을 하나를 낳으니까 이 자식 하나 낳은 사람들이 제일 못하는 게 인사성이야 어른들 봐도 그냥 인사 안하고 인사 안하는 거야
People who haven’t suffered, who haven’t experienced these growing pains, look down on others. They don’t know how to greet people. Nowadays, parents have only one child, and the people who have one child are the worst at greeting others. They don’t greet elders, they just don’t.

대나무가 이렇게 올라가면 요렇게 안올라가요 대나무가 꼭 중간에 성장통을 만들어요
When bamboo grows, it doesn’t just shoot straight up. Bamboo always creates growing pains in the middle.

근데 부잣집 요새 애들은 어떻게냐 그냥 대나무가 요렇게 자라버려 이 속이 없는 거야
But what about rich kids these days? They just grow straight up like bamboo, with no substance inside.

The Reversal and Distortion of Values
modern society has reversed and distorted values. People often judge others based on superficial achievements or failures, failing to see their inherent worth. This “distortion” is not just a mistake but a deliberate act of ignoring what is right, often driven by a lack of personal hardship.

이 가치가 가치가 어떻게 돼 있냐 가치가 완전히 요새는 이게 반대가 돼 있어요 가치가 이 저 가치 자체가 가치가 완전히 전도가 돼 가치가 아주 전도가 돼 이거 전도라는게 뭐여 뒤바꿨다는 소리 가치가 거꾸로 되었다
How are values structured? Values are completely reversed these days. Values themselves are completely overturned. Overturned means reversed, values have been turned upside down.

왜곡은 뭐여? 알면서 알면서 뒤집어서 하는거야 저 어른한테 인사해야 되는데 일부러 어른한테 인사를 고의적으로 안해요 고의적으로 안하는거야
What is distortion? It’s doing the opposite knowingly. You know you should greet that elder, but you intentionally don’t. You deliberately don’t.

현재 이 성장통을 안 겪은 사람은 인간의 가치를 전혀 모르는 거야
People who haven’t experienced these growing pains don’t understand human value at all.

Objective vs. Subjective Value
This section highlights the crucial distinction between subjective and objective human value. While individuals may judge their own worth subjectively (e.g., feeling worthless), a higher, objective value is bestowed by a divine or parental perspective. This objective value is immeasurable and unconditional, emphasizing that every person is inherently precious.

인간의 가치는 주관적인 가치와 객관적인 가치가 있는데, 종교는 우리나라 아까 뭐 우리 조 교수님이 종교를 얘기해 우리나라 헌법 20조 헌법 20조는 내가 인제 법대를 수석으로 나왔으니까 법대 일 등으로 나온 사람이니까 헌법 20조에 보면, 종교의 자유가 있어
Human value has subjective and objective aspects. Religion, as Professor Jo mentioned, is protected by Article 20 of the Korean Constitution. Since I graduated at the top of my law class, I know that Article 20 guarantees freedom of religion.

하늘은 요, 객관적인 가치만 인정해 객관적인 가치 자 객관적인 가치는 여러분들이 뭐 좀 이거는 좀 어려운 거니까 객관적인 가치는 요걸 꼭 알아놔야 돼요 객관적인 가치는 신앙의 입장에서 보는 거예요 이걸 우리는 하늘의 입장이라 그래 하늘의 입장에서 바라보는 거예요 이걸 다른 말로 하면 부모 입장에서 바라보는 거예요
Heaven, you see, only recognizes objective value. Objective value—this is a bit difficult, but you must understand this: objective value is seen from the perspective of faith. We call this the perspective of heaven. In other words, it’s seen from the perspective of parents.

내가 죽으면은 나는 지금 쓸데없는 놈이라고 생각하는데 부모 입장에서 바라보면 그 탕자가 기독교에서 탕자가 있고 효자가 있어 효자는 맏이야 맏아들이고 이거는 동생이야 근데 이놈이 아버지 재산을 가지고 도망을 가가지고 재밌게 쓰다가 몽땅 돈 떨어지니까 아버지한테 거지가 돼 가지고 돌아와 그러니까 아버지가 애한테 소를 잡 예를 들어서, 양을 잡아주고 뭐 아주 아주 대우를 잘 해 주잖아
If I die, I think I’m useless right now, but from a parent’s perspective, there’s the prodigal son in Christianity and the dutiful son. The dutiful son is the eldest, and this is the younger brother. But this guy ran away with his father’s fortune, spent it all having fun, and when he ran out of money, he came back to his father as a beggar. So the father slaughters a cow for him, for example, a lamb, and treats him very well.

아버지가 바라볼 때는 얘가 100점 짜리야 이와 같이 아버지는 이 돌아온 아들이 그렇게 소중한거야
From the father’s perspective, this child is perfect. In the same way, to the father, this returning son is so precious.

The Dangers of Subjective Judgment

“You Are Not a Judge”
He strongly warns against judging others subjectively, likening it to eating from the “tree of the knowledge of good and evil” (선악과). This act of judgment, he argues, is reserved for a higher power (God/Buddha) and leads to a lack of love and constant dissatisfaction. This is a powerful message for anyone in a leadership position, emphasizing the importance of empathy over judgment.

인간을 주관적으로 보는 걸 성경에서는 선악과를 따먹었다 그래 그래 안 그래 저놈은 나쁜 놈이고 저놈은 망한 놈이고 저건 성공한 놈이고 이렇게 모든 인간을 주관적으로 평가하는 거야 이걸 절대 인간은 따먹으면 안 된다고 성경에는 그걸 딱 전해주는 거야
In the Bible, judging humans subjectively is called eating from the tree of the knowledge of good and evil. Judging every human subjectively, saying, “That one is bad, that one is ruined, that one is successful,” the Bible explicitly tells us that humans should never eat from this tree.

너희 인간들은 절대 선악과를 따먹으면 안 돼 다른 과실은 암만 담아도 좋은데 너희 형제들에게 저놈은 착한 놈이고 요놈은 악한 놈이다 요 과일은 하나님밖에 따먹을 수 없다
You humans must never eat from the tree of the knowledge of good and evil. You can eat any other fruit, but only God can eat this fruit that judges your siblings as good or evil.

그래서 우리는 판사가 될 수 있다 없다 판사가 되면 돼요 안 돼요 그래서 너희는 판사를 하지마라 너희는 검사도 하지마라 너가 무슨 검사냐 어잇 검사도 하지마라 왜 저 살인한 놈 저거 안잡아 넣도 저거는 지 오래 못 가 그래 안그래요 하늘이 다 죄를 주기 때문에 인간이 이중삼중으로 죄 짓지 마라 이거야
can we be judges ? Should we be judges? No. don’t be a judge, don’t be a prosecutor. What kind of prosecutor are you? Don’t be a prosecutor. Why? Even if you don’t catch that murderer, they won’t last long. Because heaven punishes all sins, humans shouldn’t commit double or triple sins.

The Four Joys of Love (Four Methods of Giving Joy)
He introduces four ways to express love and bring joy to others, which he equates with receiving the Holy Spirit in Christianity. These practical actions—bright facial expressions, kind words, material generosity, and physical service—are presented as antidotes to subjective judgment and pathways to a more harmonious existence. This is a highly actionable framework for personal growth.

사랑은 4가지 기쁨이라고 그래서 그러면 사랑을 가지면 뭐가 온다고 성경에서는 성령이 와 성령이 성령 오죠 사랑을 가지면 성령이 와 안와 이 성령 9성령이 있어요
Love is said to be four joys. if you have love, what comes? In the Bible, the Holy Spirit comes. The Holy Spirit comes. If you have love, does the Holy Spirit come ? Yes, there are nine Holy Spirits.

첫째가 뭐요? 남한테 얼굴로 기쁨을 줘요 맞아 안맞아 얼굴로 기쁨을 주는 거야
What’s the first? You give joy to others with your face. Is that right ? You give joy with your face.

두 번째 말씨말씨 말을 누가 발을 밟았다 전철안에서 아이 괜찮습니다 이렇게 기분 좋게 해야 되는데 괜찮습니다 이러면 안 된단 말이야
Second, your speech. If someone steps on your foot on the subway, you should say, ” it’s okay,” in a pleasant way. But saying, “It’s okay,” in a bad tone isn’t right.

세 번째 뭐 물 엣 물질로 저녁에 들어갈 때는 어머니한테 용돈 달라고 돈 만 원 달라고 싸움을 해 가지고 뺏아왔는데 저녁에 들어갈 때는 엄마한테 좀 미안하잖아
Third, what? Material things. When you go home in the evening, you fought with your mother for 10,000 won as pocket money and took it, but when you go home in the evening, you feel a bit sorry for your mother.

네 번째 뭐여? 몸발 손발 손과 발로 몸으로 남한테 기쁨을 주죠 이게 봉사하는 거야
What’s the fourth? Your body, hands and feet. You give joy to others with your body, with your hands and feet. This is service.

This material delves into the profound concept of “growing pains” (성장통) and the objective worth of humanity, as explained by the speaker. It highlights how experiencing hardship shapes an individual’s character and their ability to understand others, contrasting this with those who grow up without challenges. The core message emphasizes that every human being possesses immeasurable, objective value from a divine or parental perspective, urging listeners to abandon subjective judgments and embrace a worldview of universal respect and interconnectedness.

The Truth of Growing Pains

The Value of Hardship and Empathy
experiencing “growing pains” (성장통) is crucial for developing empathy and understanding the true value of others. Those who avoid hardship often lack the ability to respect people and tend to judge others subjectively. This section highlights how personal suffering can lead to a broader, more compassionate worldview.

정말 이등병이 왔는데 법대 다니다 왔는데 아 그 자꾸 너 공부 좀 해라 너 내가 보초 설테니까 너 공부해라 이런 식으로 자꾸 그 사람을 도와 준거야. 그랬더니, 나중에 사람이 객지에서 한 25년 만에 몇십 년 만에 만났는데 이게 검사장이 돼 있다 이거야.
A private came in, having attended law school, and someone kept telling him, “You should study. I’ll stand guard, you study.” That person kept helping him. Then, after about 25 years, or several decades, they met again in a foreign land, and that private had become a chief prosecutor.

고생을 안한 사람은 이런 성장통을 겪지 않은 사람은 사람을 무시해요. 그냥 남한테 인사할 줄 몰라.
People who haven’t experienced hardship, who haven’t gone through these growing pains, disregard others. They simply don’t know how to greet people.

대나무가 이렇게 올라가면 요렇게 안올라가요. 대나무가 꼭 중간에 성장통을 만들어요.
When bamboo grows, it doesn’t just shoot straight up. Bamboo always creates growing pains in the middle.

근데 부잣집 요새 애들은 어떻게냐 그냥 대나무가 요렇게 자라버려 이 속이 없는 거야. 근데 애가 부모가 이걸 잡아줄 때는 괜찮은데 부모가 죽고나서 형제들이 떠나고 나중에 장가 가 가지고 마누라와 살 때 요런 나무는 부러져버려 이거 그냥 조금만 충격 받으면 넘어가 근데 이런 애들이 요새 상당히 많아.
But rich kids these days, they just grow straight up like bamboo with no substance inside. While their parents are there to guide them, it’s fine, but after their parents die, their siblings leave, and they get married and live with their wives, such a “bamboo” breaks easily. It just falls over with a small shock. And there are quite a lot of these kids these days.

Reversing Values and Objective Worth
He introduces the concept of “reversing values” (가치 전도), where societal values become inverted, leading people to misjudge the worth of others. He contrasts subjective human judgment with the objective value seen from a divine or parental perspective, emphasizing that every individual is inherently precious.

그래서 이 오늘은 성장통과 우리 인간의 가치에 대해서 내가 이야기를 하겠습니다. 이야기 중요한 이야기입니다.
So today, I will talk about growing pains and the value of humanity. This is an important discussion.

전도도 뒤바뀌는걸 말하고 왜곡도 뒤바뀌는걸 말해요.
“Reversal” (전도) means turning things upside down, and “distortion” (왜곡) also means turning things upside down.

알면서 뒤집어서 하는거야. 저 어른한테 인사해야 되는데 일부러 어른한테 인사를 고의적으로 안해요.
It’s doing things in reverse, even when you know better. You know you should greet that elder, but you intentionally don’t.

현재 이 성장통을 안 겪은 사람은 인간의 가치를 전혀 모르는 거야.
People who haven’t experienced these growing pains simply don’t understand the value of humanity at all.

자기 애가 공부를 못해서 맨 고민을 하고 있고 맨날 아들하고 싸우던 사람이 세월호 사건이 나서 아들이 다른 아들들이 죽는 걸 보니까, 아이 네가 공부 못하는 거 중요한 게 아니다. 네가 이렇게 멀쩡하게 있는것만도 고맙다 그때는 전도와 몽상에 빠졌던 사람이 돌아오는 거예요.
Someone who was constantly worried about their child’s poor grades and always fighting with their son, after the Sewol Ferry incident, seeing other sons die, realized, “It’s not important that you’re not good at studying. I’m just grateful that you’re here, safe and sound.” At that moment, those who were lost in reversal and delusion came back to their senses.

우리 딸이 공부는 못 해도 우리 딸이 가치가 있다. 이렇게 가치가 전도몽상을 깨닫은 인간의 가치로 보여 그런데 이렇게 성장통을 안 겪은 사람은 고생을 안 해본 사람은 인간의 가치를 전혀 모르는 그래서 내 오늘 강의는 젊은 애들이 요새 이 젊은 친구들이 성장통이 없다는 거야.
“Even if my daughter isn’t good at studying, my daughter has value.” This is how the value of humanity is seen when one realizes the reversal and delusion. But those who haven’t experienced growing pains, who haven’t known hardship, don’t understand the value of humanity at all. So my lecture today is about how young people these days lack growing pains.

Subjective vs. Objective Value
He distinguishes between subjective value (how one perceives oneself) and objective value (how one is seen by a higher power or parents). while individuals may feel worthless subjectively, their objective value, from a divine or parental perspective, is immeasurable and eternal. This perspective encourages self-worth and compassion for others.

자 가치가 인간의 가치는 주관적인 가치와 객관적인 가치가 있는데, 종교는 우리나라 아까 뭐 우리 조 교수님이 종교를 얘기해 우리나라 헌법 20조 헌법 20조는 내가 인제 법대를 수석으로 나왔으니까 법대 일 등으로 나온 사람이니까 헌법 20조에 보면, 종교의 자유가 있어 그러니까 뭐 자기 종교를 아무리 떠들고 다니고 뭐 아까 뭐 김고문이 저놈 종교 얘기해도 아무 상관없어 그거를 갖다가 조 교수님 같이 뭐 왜 종교 얘기를 하냐? 이러면 그게 법에 걸려요 아니요 그게 왜곡이죠 아 무슨 말인지 알아 왜곡을 할 때도 있는 거야.
human value has subjective value and objective value. Religion, as Professor Jo mentioned earlier, is covered by Article 20 of our Constitution. Since I graduated top of my class from law school, I know that Article 20 guarantees freedom of religion. no matter how much someone talks about their religion, like Advisor Kim did, it’s perfectly fine. If someone like Professor Jo asks, “Why are you talking about religion?” that would be a violation of the law. No, that’s distortion. Sometimes there’s distortion.

인간의 주관적인 가치가 뭡니까? 자기의 하고자 하는 것을 이루고자 하는 것이 주관적인 거로 자 자기가 잘났다고 생각하는 거 자기의 형편을 자기가 제일 잘 알잖아.
What is human subjective value? It’s about achieving what one wants to do, thinking highly of oneself, and knowing one’s own circumstances best.

그런데 하늘은 요, 객관적인 가치만 인정해 객관적인 가치 자 객관적인 가치는 여러분들이 뭐 좀 이거는 좀 어려운 거니까 객관적인 가치는 요걸 꼭 알아놔야 돼요. 객관적인 가치는 신앙의 입장에서 보는 거예요. 이걸 우리는 하늘의 입장이라 그래 하늘의 입장에서 바라보는 거예요. 이걸 다른 말로 하면 부모 입장에서 바라보는 거예요.
But heaven, it only recognizes objective value. Now, objective value is a bit difficult, but you must know this: objective value is seen from the perspective of faith. We call this the perspective of heaven. In other words, it’s seen from the perspective of parents.

내가 죽으면은 나는 지금 쓸데없는 놈이라고 생각하는데 부모 입장에서 바라보면 그 탕자가 기독교에서 탕자가 있고 효자가 있어 효자는 맏이야 맏아들이고 이거는 동생이야 근데 이놈이 아버지 재산을 가지고 도망을 가가지고 재밌게 쓰다가 몽땅 돈 떨어지니까 아버지한테 거지가 돼 가지고 돌아와 그러니까 아버지가 애한테 소를 잡 예를 들어서, 양을 잡아주고 뭐 아주 아주 대우를 잘 해 주잖아.
If I were to die, I might think I’m useless right now, but from a parent’s perspective, there’s the prodigal son in Christianity, and there’s the dutiful son. The dutiful son is the eldest, and the prodigal son is the younger brother. This younger brother ran away with his father’s wealth, spent it all having fun, and when he ran out of money, he returned to his father as a beggar. So the father, for example, slaughters a cow or a lamb for him and treats him very well, doesn’t he?

맏아들이 바라볼 때 이 동생의 가치는 빵점이야. 그죠 근데 아버지가 바라볼 때 동생의 가치는 자기 목숨과 바꿀 수가 있어요.
From the eldest son’s perspective, the younger brother’s value is zero. But from the father’s perspective, the younger brother’s value is something he would trade his own life for.

그럼 우리는 모든 인간을 요 형이 동생을 보는 그런 식으로 살아가요 라이벌로 보는 거예요. 전부 절대 라이벌은 한 명도 없어요.
So we live our lives seeing all other humans the way the older brother saw his younger brother—as rivals. But there are absolutely no rivals.

그래서 부모 낳아주신 부모를 봐서 내가 생각하는 가치는 없애야 돼. 언제나 내가 땅끝까지 떨어져가지고 사업이 몽땅 망해가지고 돈 10원이 없어도 시골에 계신 부모님을 생각해서 다시 일어나요!
for the sake of the parents who gave birth to us, we must eliminate the value we perceive in ourselves. Even if I fall to rock bottom, my business completely fails, and I have no money, I will rise again, thinking of my parents in the countryside!

이와 같이 인간의 가치는 객관적인 이 가치 신이나 부모가 준 이 가치는 무궁무진한 거예요. 그래서 한 사람 한 사람이 소중한 거야.
In this way, the objective value of humanity, the value given by God or parents, is infinite. That’s why every single person is precious.

The “Tree of Knowledge of Good and Evil” and Judgment
He connects the concept of subjective judgment to the biblical “Tree of Knowledge of Good and Evil” (선악과). judging others as good or evil is a divine prerogative, not a human one, and that such judgments lead to a lack of love and constant dissatisfaction.

인간을 주관적으로 보는 걸 성경에서는 선악과를 따먹었다 그래 그래 안 그래 저놈은 나쁜 놈이고 저놈은 망한 놈이고 저건 성공한 놈이고 이렇게 모든 인간을 주관적으로 평가하는 거야.
In the Bible, seeing humans subjectively is called eating from the Tree of Knowledge of Good and Evil. Judging every human subjectively—”that one is bad,” “that one is ruined,” “that one is successful”—is what it means.

이걸 절대 인간은 따먹으면 안 된다고 성경에는 그걸 딱 전해주는 거야. 너희 인간들은 절대 선악과를 따먹으면 안 돼 다른 과실은 암만 담아도 좋은데 너희 형제들에게 저놈은 착한 놈이고 요놈은 악한 놈이다. 요 과일은 하나님밖에 따먹을 수 없다.
The Bible clearly states that humans must never eat from this (Tree of Knowledge of Good and Evil). You humans must never eat from the Tree of Knowledge of Good and Evil. You can eat any other fruit, but only God can eat this fruit that judges your siblings as good or evil.

자식의 가치는 이 자식의 가치는 그 부모밖에 모르는 거라니까 맞아오 여러분을 이 땅에 보낸 하나님밖에 여러분의 가치를 모르는 거야.
The value of a child, only their parents know it. Only God, who sent you to this earth, knows your value.

그래서 우리는 판사가 될 수 있다 없다 판사가 되면 돼요 안 돼요 그래서 너희는 판사를 하지마라 너희는 검사도 하지마라 너가 무슨 검사냐 어잇 검사도 하지마라 왜 저 살인한 놈 저거 안잡아 넣도 저거는 지 오래 못 가 그래 안그래요 하늘이 다 죄를 주기 때문에 인간이 이중삼중으로 죄 짓지 마라 이거야.
can we be judges ? Should we be judges? No. don’t be judges, don’t be prosecutors. What kind of prosecutor are you? Don’t be a prosecutor. Why? Even if you don’t catch that murderer, they won’t last long. Heaven will punish them, so don’t commit sins two or three times over.

그래서 여러분들이 상대방을 선악과를 가지고 상대를 바라보면은 사랑이 생겨 안 생겨요 사랑이 생겨 안 생겨요 안 생겨요 안 생겨 이게 사랑이 안 생긴다 이 말이야.
if you look at others through the lens of the Tree of Knowledge of Good and Evil, will love arise ? Will love arise ? No. This means love won’t arise.

The Four Joys of Love and the Holy Spirit
He outlines four ways to express love, which he equates to the “four joys” (네 가지 기쁨) and the manifestation of the Holy Spirit (성령). These include giving joy through one’s face, words, material actions, and physical service. these actions foster positive energy and contribute to a harmonious society.

성령이 오는 것이 9성령 아홉개 성령이 있어 성경에 그러면 이 9개 성령이 첫 번째 사랑이야 이 사랑 이게 무슨 낭 자요 기쁠 낭 기쁠 낭 자야 4가지 기뻐 첫째가 뭐요? 남한테 얼굴로 기쁨을 줘요 맞아 안맞아 얼굴로 기쁨을 주는 거야.
The coming of the Holy Spirit is the nine Holy Spirits in the Bible. The first of these nine Holy Spirits is love. This love, what character is this? It’s the character for “joy” (낭). The four joys. What’s the first? You give joy to others with your face. You give joy with your face.

두 번째 말씨말씨 말을 누가 발을 밟았다 전철안에서 아이 괜찮습니다 이렇게 기분 좋게 해야 되는데 괜찮습니다 이러면 안 된단 말이야.
Second, your speech. If someone steps on your foot on the subway, you should say, ” it’s okay,” in a pleasant way. But saying, “It’s okay,” in a flat tone isn’t right.

그러니까 두 번째 말씨로서 남을 기쁘게해 요 기쁠 낭 자 이해 가지 얼굴로서 남한테 기쁨을 그런데 전철 안에 갓난애기가 딱 들어왔는데 쌩긋쌩글 웃어 그러면 거기 있는 사람들 전부 다 기분이 좋은 거야.
the second is to make others happy with your speech. You understand the character for “joy,” right? You give joy to others with your face. But if a baby comes into the subway and smiles brightly, everyone there feels good.

세 번째 뭐 물 엣 물질로 저녁에 들어갈 때는 어머니한테 용돈 달라고 돈 만 원 달라고 싸움을 해 가지고 뺏아왔는데 저녁에 들어갈 때는 엄마한테 좀 미안하잖아.
Third, with material things. When you go home in the evening, you might have fought with your mother for 10,000 won for pocket money and taken it. But when you go home in the evening, you feel a bit sorry for your mom, don’t you?

하루에 한 번은 한 번은 그러면 네 번째 뭐여? 몸발 손발 손과 발로 몸으로 남한테 기쁨을 주죠 이게 봉사하는 거야.
Once a day, then what’s the fourth? Your body, hands, and feet. You give joy to others with your body, hands, and feet. This is service.

이 네 가지 기쁨이 성령 이걸 하는 사람은 뭐가 있다고요 하나님이 함께 한다는 이 소리야 성령 알겠죠.
These four joys are the Holy Spirit. People who do this, what do they have? It means God is with them. The Holy Spirit.

According to the document, what is the primary reason why people who have not experienced “growing pains” (고생을 안한 사람) often fail to show respect to others?

① They lack proper education in etiquette.
② They are unaware of the objective worth of humanity.
③ They are naturally arrogant and self-centered.
④ They have not been taught by their parents to be polite.

(②, The document states that those who haven’t experienced growing pains “don’t know the value of people” (인간의 가치를 전혀 모르는 거야), leading to a lack of respect. A common misconception is that it’s simply a lack of education, but the text emphasizes a deeper lack of understanding of human worth.)

Fill in the blank: The document explains that “전도” (reversal/inversion) means that values have been __.

(뒤바뀌었다 (reversed/turned upside down), The text explicitly defines “전도” as “뒤바꿨다는 소리 가치가 거꾸로 되었다” (meaning values have been reversed or turned upside down). A common misconception is that it means “collapse” or “overthrow,” but Mr. Huh clarifies it specifically refers to a reversal of values.)

O/X: The document suggests that parents who raise an only child often struggle to teach them proper greetings and manners.

(O, He notes, “요새 부모들이 자식을 하나를 낳으니까 이 자식 하나 낳은 사람들이 제일 못하는 게 인사성이야” (Parents nowadays, because they have only one child, the thing these parents are worst at is greetings). This directly supports the statement.)

O/X: According to the document, the Korean Constitution’s Article 20, Paragraph 2, mandates a strict separation of religion and politics, meaning religious figures cannot participate in political activities.

(X, The document clarifies that while Article 20, Paragraph 2, states religion and politics should be separated, this has been misinterpreted. It means religion should not interfere with politics, and politics should not interfere with religion, but religious people, as citizens, still have the right to vote and criticize politics. misinterpreting this has led to problems.)

Short Answer: What is the primary difference between “전도” (reversal/inversion) and “왜곡” (distortion) as explained in the document?

(전도 is a “착각” (misconception/illusion) where one genuinely believes something is correct when it’s reversed, while 왜곡 is “알면서 뒤집어서 하는거야” (doing the opposite knowingly), meaning one intentionally acts against what they know is right.)

Short Answer: What does the document identify as the “objective value” (객관적인 가치) of a human being, and whose perspective is it seen from?

(The objective value of a human being is seen from the perspective of God or parents (신앙의 입장, 하늘의 입장, 부모 입장에서). From this viewpoint, every individual possesses infinite and immeasurable worth, regardless of their subjective flaws or actions.)

Intermediate
According to the document, what is the consequence for a “bamboo” (대나무) that grows straight up without experiencing “growing pains” (성장통)?
① It becomes exceptionally tall and strong.
② It develops a hollow interior and is easily broken by minor shocks.
③ It is unable to bear fruit or reproduce.
④ It is admired for its flawless appearance.

(②, The document uses the metaphor of bamboo: “부잣집 요새 애들은 어떻게냐 그냥 대나무가 요렇게 자라버려 이 속이 없는 거야… 요런 나무는 부러져버려 이거 그냥 조금만 충격 받으면 넘어가” (Rich kids nowadays grow like this bamboo, without a core… such a tree breaks easily with just a small shock). This illustrates that a lack of growing pains leads to fragility. A common misconception is that it implies a lack of external success, but the text focuses on internal weakness.)

O/X: The document argues that a certain level of conflict or “stress” between a husband and wife, or between politics and religion, is beneficial for their longevity and health.

(O, He explicitly states, “부부가 사이가 좋으면 전부 단명이야 서로 간섭을 해 가지고 아침저녁으로 싸우는 집은 90살까지 살아도 한 번도 안 싸우는 사람들은 오래 못 살아요… 스트레스가 약간 있어야 되거든” (If a couple gets along too well, they all die young. Couples who interfere with each other and fight morning and night live to 90, but those who never fight don’t live long… a little stress is necessary). This principle is then extended to politics and religion.)

O/X: The document claims that after Kennedy removed morning prayer from schools, the crime rate among youth in the US decreased significantly due to increased secular education.

(X, The document states the opposite: “이 사람이 모든 학교가 그때부터 기도를 안하고 수업을 하기 시작했는데, 범죄 증가가 얼마만큼 올라갔느냐 70프로 올라갑니다” (When he made all schools stop praying before class, the crime rate increased by 70%). This shows a perceived negative consequence.)

Short Answer: Explain the concept of “선악과를 따먹었다” (eating the fruit of good and evil) in the context of human judgment, as presented in the document.

(Eating the fruit of good and evil refers to the act of humans subjectively judging others as “good” or “evil,” “successful” or “failed.” The document states that only God (or Buddha) has the right to make such judgments, and humans should not evaluate their fellow beings in this way, as it leads to a lack of love and understanding.)

Short Answer: What is the meaning of “천상천하유아독존” (In heaven and on earth, I alone am the honored one) as reinterpreted in the document, and how does it differ from a common misunderstanding?

(The document reinterprets “천상천하유아독존” to mean that every single human being is equally precious and noble, not that only one individual (like Buddha) is supreme. The common misunderstanding is that it refers to His (e.g., Buddha’s) sole existence or superiority, but the text clarifies it means “모든 사람은 한 사람과 한 사람 같이 존귀하다는 거야” (every person is as noble as every other person).)

Advanced
The document describes four “joys” (기쁨) that constitute “love” (사랑) and lead to the presence of the “Holy Spirit” (성령). Which of the following is NOT one of these four joys?
① Giving joy through one’s facial expressions.
② Giving joy through one’s words.
③ Giving joy through one’s material possessions.
④ Giving joy through one’s intellectual achievements.

(④, The four joys mentioned are: 1) 얼굴로 기쁨을 줘요 (giving joy with one’s face), 2) 말씨 (words), 3) 물질 (material possessions), and 4) 몸발 손발 (body/hands/feet, implying service or physical help). Intellectual achievements are not listed as one of these four specific ways to express love.)

Short Answer: How does the document connect the concept of “growing pains” (성장통) to a leader’s ability to understand public sentiment (국민 민심)?

(The document asserts that leaders who have experienced “growing pains” and hardship (가난한 집에서 고생하면서 성장한 사람) are better equipped to understand the public’s sentiment. In contrast, those who grew up in privileged environments without such struggles (좋은 집안에서 조용히 자란 사람) are “zero” in understanding public sentiment, leading to a disconnect between their actions/words and the public’s needs.)

Short Answer: According to the document, why should humans avoid judging others (i.e., “eating the fruit of good and evil”), and what is the ultimate consequence of such judgment?

(Humans should avoid judging others because only God or Buddha truly knows the objective value of each individual, just as only parents truly know the value of their child. The ultimate consequence of judging others is that it prevents love from arising (“사랑이 생겨 안 생겨요 안 생겨요 안 생겨”) and leads to a life filled with complaints and stress, ultimately harming one’s own well-being.)

According to the text, what is the primary reason why individuals who have not experienced “growing pains” (고생을 안한 사람) often struggle with showing respect or greeting others properly?

① They lack formal education in etiquette.
② They were raised in environments where greetings were not emphasized.
③ They do not understand the objective value of human beings.
④ They are naturally introverted and shy.

(③ They do not understand the objective value of human beings., The text states that those who haven’t experienced growing pains “disregard people” and “don’t know how to greet others,” linking this to a lack of understanding of human value. A common misconception is that it’s simply a lack of manners, but the text attributes it to a deeper lack of understanding of human worth.)

Fill in the blank: The text describes “growing pains” (성장통) using the analogy of a __, which does not grow straight but develops knots or segments.

(bamboo, The text explicitly compares the growth process involving “growing pains” to how a bamboo stalk grows, forming segments rather than a smooth, continuous rise. A common misconception might be to think of a tree, but the specific segmented growth is key.)

True or False (O/X): The text suggests that parents who raise an only child often struggle with teaching their child proper greetings.

(O, The text directly states, “Nowadays, parents who have only one child, the thing they are worst at is greetings.” This highlights a specific observation about modern parenting. A common misconception might be to generalize this to all parents, but the text specifies only children.)

True or False (O/X): The text defines “distortion” (왜곡) as intentionally acting against what one knows to be right.

(O, The text explains “distortion” (왜곡) as “knowing, yet deliberately doing the opposite,” giving examples like knowing to greet elders but intentionally not doing so. A common misconception is that distortion is merely a misunderstanding, but the text emphasizes intentionality.)

What is the difference between “reversal” (전도) and “distortion” (왜곡) as explained in the text?

(Reversal (전도) is a misunderstanding or illusion (착각) where values are simply turned upside down, often unknowingly. Distortion (왜곡), however, is when one knows what is right but deliberately acts against it or insists that what is wrong is right. A common misconception is that they are interchangeable, but distortion implies intentionality.)

Intermediate
According to the text, what is the significance of the 6.25 War generation for younger people today, and what is His advice regarding how they should be treated?

(The 6.25 War generation rebuilt the country from ruins, earning them respect regardless of their current status. He advises that younger generations should treat them well, acknowledging their immense contributions. A common misconception is that respect is only due to those who are currently successful, but the text emphasizes their historical role.)

True or False (O/X): The text argues that the separation of religion and politics (정교분리) means religious individuals should not participate in political voting.

(X, The text clarifies that while religion should not interfere with politics and vice-versa, religious individuals, as citizens, still have the right to vote and criticize politics. misinterpreting this separation has led to societal problems. A common misconception is that “separation” means complete non-participation.)

True or False (O/X): The text suggests that a marriage with occasional arguments tends to have a longer lifespan than one where couples never fight.

(O, The text uses the analogy of fish needing some “stress” to stay fresh and states that couples who “fight a little” tend to live longer, while those who never fight “don’t live long.” A common misconception is that any conflict is detrimental.)

What is His interpretation of the phrase “천상천하 유아독존” (Cheonsangcheonha Yu-a-dok-jon), and how does it relate to human value?

(He interprets “천상천하 유아독존” not as “only I (Buddha) am supreme,” but as “among all beings in heaven and earth, no one is more noble than a human being.” It means every single person is uniquely precious and equally dignified, emphasizing the inherent worth of all individuals. A common misconception is that it promotes individual ego, but the text clarifies it’s about universal human dignity.)

Short Answer: What are the four “joys” (기쁨) that constitute “love” (사랑) according to His interpretation of the nine fruits of the Holy Spirit?

(The four joys are: 1) giving joy with one’s face (e.g., smiling, greeting), 2) giving joy with one’s words (e.g., speaking kindly), 3) giving joy with material things (e.g., small gifts), and 4) giving joy with one’s body/actions (e.g., volunteering, helping). A common misconception is that love is purely an emotion, but the text breaks it down into actionable behaviors.)

Advanced
The text discusses “subjective value” (주관적 가치) and “objective value” (객관적 가치) of human beings. Explain the difference between these two concepts and which one the “heavens” (하늘) or “parents” (부모) recognize.

(Subjective value is how an individual perceives their own worth, often based on their circumstances or achievements (e.g., feeling worthless when failing). Objective value, recognized by “heavens” or “parents,” is the inherent, immeasurable worth of a person, regardless of their actions or perceived failures, viewing them as infinitely precious. The text states that “heaven only recognizes objective value.” A common misconception is that one’s value is tied to their accomplishments, but the text emphasizes an unconditional, inherent worth.)

How does Mr. Huh connect the story of the Prodigal Son (탕자) to the concept of subjective versus objective human value?

(The older brother, representing subjective value, sees the Prodigal Son as worthless (빵점) due to his past mistakes. However, the father, representing objective value, sees his returning son as infinitely precious, even more so than the obedient older brother, valuing him above his own life. This illustrates that objective value transcends judgment based on actions. A common misconception is that the Prodigal Son’s value is restored only after repentance, but the father’s love is unconditional.)

According to the text, what is His interpretation of “eating the forbidden fruit” (선악과를 따먹다) from the Bible, and why does he advise against it?

(He interprets “eating the forbidden fruit” as judging others subjectively, labeling them as “good” or “evil,” “successful” or “failed.” He advises against it because only God (or Buddha) has the right to judge human value, as only they truly know a person’s worth. Humans judging each other leads to a lack of love and societal problems. A common misconception is that the forbidden fruit is about a specific sin, but the text broadens it to subjective judgment of others.)

Short Answer: Why does Mr. Huh criticize religious institutions for their teachings on “salvation” (구원), and what is his alternative view on human beings’ state of salvation?

(He criticizes religious institutions for teaching that people are “sinners” who need to be “saved” by joining a specific group or performing certain acts. His alternative view is that from the perspective of God or parents, all humans are already “treasure lumps” (보물 덩어리) and infinitely valuable, meaning they are already “saved” or inherently worthy, not needing external salvation. A common misconception is that salvation is an earned status, but the text emphasizes inherent worth.)

The Philosophy of Growing Pains: Reversing Values and the Objective Worth of Humanity

1. The Paradox of Growing Pains and Human Value
   The concept of growing pains (성장통) is central to understanding human value. Those who experience hardship and suffering during their formative years often develop a profound appreciation for others and possess a greater capacity for empathy. Conversely, individuals who grow up without encountering significant challenges may struggle to recognize the inherent worth of humanity. This lack of experience can lead to a disregard for others and an inability to show proper respect.

Consider the analogy of bamboo: a bamboo stalk does not grow straight up without interruption. It develops growth nodes (성장통) at intervals, which are essential for its strength and resilience. However, children from affluent backgrounds, who are often shielded from difficulties, may grow like bamboo without these nodes. Such individuals, lacking inner fortitude, are prone to breaking under the slightest pressure when they face life’s inevitable trials, such as the loss of parents or marital conflicts.

This phenomenon highlights a critical issue: the reversal of values (가치 전도). What was once considered valuable is now often inverted, leading to a distorted perception of worth. This reversal, or inversion (전도), signifies that values have been turned upside down. It can also manifest as distortion (왜곡), where one knowingly acts contrary to what is right, or delusion (전도몽상), a state of mistaken belief. For instance, knowing one should greet elders but intentionally refusing to do so is a form of distortion.

Those who have not endured growing pains often fail to comprehend the true value of human life. It is often through profound experiences, such as witnessing the tragic loss of others, that individuals re-evaluate their priorities and recognize the preciousness of their own children, regardless of their academic achievements. Such moments can awaken individuals from their delusions, allowing them to perceive the objective worth of humanity.

2. The Wisdom of Elders and Societal Progress
   The older generations, particularly those who lived through the Korean War and its aftermath, experienced immense hardship and contributed significantly to rebuilding the nation from its ruins. Their collective suffering and resilience instilled in them a deep understanding of life’s struggles and the value of human connection. This shared experience fosters a sense of respect for elders, regardless of their past actions or social standing.

However, younger generations, who did not personally endure such privations, may struggle to comprehend the sacrifices made by their predecessors. They might question the necessity of past hardships, unaware of the scarcity and challenges that defined earlier eras. This generational gap in understanding can lead to a disconnect, where the wisdom gained through suffering is not fully appreciated.

3. Subjective vs. Objective Human Value
   Human value can be understood through two lenses: subjective value (주관적 가치) and objective value (객관적 가치). Subjective value is an individual’s self-perception of their worth, often based on personal aspirations and achievements. It is how one views oneself, acknowledging one’s own circumstances and desires.

In contrast, objective value is viewed from a higher perspective, akin to the perspective of the divine or of parents. From this viewpoint, every individual possesses immeasurable worth. Even when one feels worthless or contemplates self-harm, the perspective of a parent or a divine entity reveals an infinite value.

Consider the parable of the prodigal son: the elder brother, who remained dutiful, viewed his returning sibling with disdain, seeing him as having zero value. Yet, the father saw his prodigal son as precious, worth more than his own life. This illustrates that while others, or even oneself, might assign a low subjective value, the objective value, from the perspective of a parent or the divine, is boundless.

Those who have not experienced growing pains often view others as rivals, failing to recognize the inherent dignity in every individual. They may struggle to understand and empathize with those who have made mistakes or faced adversity. However, individuals who have personally endured trials and tribulations, like the prodigal son, often develop a broader understanding and a more compassionate heart.

From the divine or parental perspective, every human being is infinitely precious. This understanding compels us to treat others with respect and refrain from harsh criticism, recognizing that even those who commit grave errors are still cherished by their creators. A truly compassionate stance, as exemplified by spiritual leaders visiting incarcerated individuals, acknowledges the inherent worth of every soul, transcending their transgressions.

This perspective reveals that humanity is not merely “saved” but is inherently a treasure (보물 덩어리) in the eyes of the divine. The notion that one must earn salvation through specific religious practices or affiliations often stems from a misunderstanding of this profound objective value. Just as a parent would never abandon a child, regardless of their actions, the divine views all humanity with unconditional love and forgiveness.

Therefore, judging others based on their perceived flaws or mistakes is akin to “eating the forbidden fruit” (선악과를 따먹다), a biblical metaphor for assuming a divine prerogative to judge good and evil. Only the divine truly knows the full value of each individual. Our role is not to condemn but to recognize the immense, inherent worth that remains, even in those who have strayed.

4. The Principle of “Heaven and Earth, I Alone Am Honored”
   The Buddhist teaching of “Heaven and Earth, I Alone Am Honored” (천상천하유아독존) is often misinterpreted as an assertion of individual superiority. However, its true meaning is that every single human being, without exception, is supremely noble and precious. It signifies that there is no “other” in the sense of someone less worthy; all individuals are interconnected and possess equal dignity.

This profound insight suggests that humanity cannot exist in isolation. Just as Adam required Eve in the biblical narrative, human beings are fundamentally interdependent. The concept of being “alone” is perilous; we are all part of a single, interconnected body.

This principle extends to all aspects of life. Every action, from daily work to receiving education, can be seen as an act of devotion or an offering to the divine. Furthermore, every person we encounter is akin to the Creator. This perspective underscores the immense value and sacredness of all human interactions and endeavors.

5. The Four Joys of Love and Spiritual Cultivation
   Love, in its deepest sense, is expressed through four joys (네 가지 기쁨), which are manifestations of the divine spirit. These joys are:

Joy through one’s countenance (얼굴로 기쁨을 줘요): Expressing kindness and warmth through facial expressions. A cheerful demeanor can uplift those around you, creating a positive atmosphere. Conversely, a negative or judgmental expression can spread discomfort and stress. Maintaining a pleasant expression is an act of love, as one’s face is not solely for oneself but also for others to perceive.

Joy through one’s speech (말씨로 남을 기쁘게 해): Using words that bring happiness and comfort to others. Speaking kindly and considerately, even in minor interactions, can significantly impact the emotional well-being of those around you. Harsh or critical words, however, can create a ripple effect of negativity.

Joy through material offerings (물질로 남을 기쁘게 해): Sharing resources, even small ones, to bring joy to others. This involves acts of generosity, such as offering a small gift or a thoughtful gesture, which can deeply touch the recipient and foster a sense of connection and gratitude.

Joy through one’s actions (몸으로 남한테 기쁨을 줘요): Engaging in acts of service and assistance. This includes helping those in need, offering support, or contributing to the community through volunteer work. Such actions embody compassion and demonstrate a willingness to uplift others.

These four joys are integral to spiritual cultivation. Those who practice them are said to be accompanied by the divine spirit. Conversely, individuals who constantly seek to criticize, argue, or find fault in others are operating from a place devoid of these joys. Their perspective is often inverted, leading them to perceive only flaws and imperfections in the world, which ultimately harms their own well-being.

Leaders who have experienced hardship and overcome adversity are often better equipped to understand the needs and sentiments of the populace. In contrast, those who have lived privileged lives may struggle to connect with the common experience, leading to a disconnect between their actions and the public’s expectations. Avoiding the “forbidden fruit” of judgment and embracing these four joys is essential for fostering a harmonious society and recognizing the profound, inherent value in every human being.

The Truth of Growing Pains: Reversing Values and the Objective Worth of Humanity

1. The Reversal of Values and the Ignorance of Human Worth
   Huh Kyung-young commenced the lecture by illustrating a profound truth about human values through an anecdote from military life. He described how a superior officer who mistreated a junior enlisted soldier, demanding trivial services, would ultimately fail to receive blessings in life. Conversely, an officer who supported a junior soldier, encouraging him to study and offering to take his guard duty, found that same soldier becoming a prosecutor general years later. This narrative underscores a critical point: those who have not experienced growing pains (성장통, seongjangtong) often disregard others. They lack the understanding of how to show respect, a deficiency often observed in children raised without hardship. Such individuals, likened to bamboo that grows without internal nodes, are brittle and easily broken by life’s minor shocks.

Huh Kyung-young articulated that contemporary values have become inverted (전도, jeondo), meaning they are reversed or turned upside down. He further clarified that this inversion can manifest as delusion (전도몽상, jeondo-mongsang) or distortion (왜곡, waegok). While delusion implies a misunderstanding, distortion involves intentionally acting contrary to what one knows is right. For instance, knowing one should greet elders but deliberately refusing to do so is an act of distortion. Those who have not endured growing pains are fundamentally unaware of the true value of humanity.

The Sewol Ferry tragedy served as a poignant example of this realization. Parents who once worried about their children’s academic performance or frequently argued with them suddenly recognized the immense value of their child’s mere existence after witnessing the loss of 304 young lives. This catastrophic event brought many back from a state of delusion, allowing them to perceive the objective worth of human life. Huh Kyung-young observed that the younger generation today often lacks these growing pains, unlike the older generations who endured immense suffering during and after the Korean War. this shared experience of hardship is why older Koreans instinctively command respect, regardless of their past actions, because they rebuilt the nation from ruins.

2. Subjective vs. Objective Human Value
   Huh Kyung-young then delved into the distinction between subjective value (주관적 가치, jugwanjeok gachi) and objective value (객관적 가치, gaekgwanjeok gachi). Subjective value is how an individual perceives their own worth or desires. However, the heavens, or a higher power, recognize only objective value. Objective value is viewed from the perspective of faith, the heavens, or parents.

To illustrate, Huh Kyung-young used the parable of the prodigal son. From the elder brother’s subjective viewpoint, the prodigal son’s value was zero. Yet, from the father’s objective perspective, the son’s value was immeasurable, worth even his own life. The elder brother, who never experienced such hardship, represents those who view others as rivals and fail to understand the depth of human value. In contrast, the prodigal son, having committed sins and experienced deviation, developed a broader understanding and empathy for others.

human value is infinitely precious from the objective viewpoint of parents or a divine entity. Therefore, actions such as speaking disrespectfully or excessively criticizing others are inherently wrong, as they inflict pain upon the parents of that individual. He pointed out that even a prison chaplain extends love and respect to a murderer, viewing them from a divine, objective perspective that transcends their crimes. This perspective reveals that all humans are inherently precious, not merely “saved” but “treasures” in the eyes of the heavens.

3. The Dangers of Subjective Judgment and the Essence of Love
   Huh Kyung-young warned against religious groups that preach that humans are sinners in need of salvation, stating that such teachings often stem from a lack of true enlightenment. He asserted that a parent would never abandon or condemn a child, regardless of their actions; similarly, the Creator views all humans as infinitely valuable. He cautioned against religions that suggest one must earn salvation, calling such beliefs a distortion (왜곡, waegok) of human value.

even severe transgressions, such as murder or deviation, only diminish a minuscule fraction of a person’s inherent value. A murderer, for instance, might still rescue a child from drowning, demonstrating that 99.9% of human value remains intact.

Huh Kyung-young then connected the concept of subjective judgment (주관적 가치, jugwanjeok gachi) to the biblical story of the Tree of the Knowledge of Good and Evil (선악과, seonakgwa). judging others as “good” or “evil,” “successful” or “failed,” is akin to eating from the forbidden tree, an act reserved only for God. Only the divine, or parents, truly understand the full value of their children. Those who consume the fruit of the Tree of the Knowledge of Good and Evil, lacking growing pains, often favor the “good” and “successful,” reversing the divine preference for the “prodigal” or “struggling”.

He stated that humans should not act as judges or prosecutors, as the heavens will administer justice. If someone wrongs you, there is no need to retaliate; the universe will ensure they receive their due. Judging others with the fruit of the Tree of the Knowledge of Good and Evil prevents the emergence of love (사랑, sarang).

4. The Four Joys of Love and the Nine Spirits
   Huh Kyung-young elaborated on love as comprising four joys (네 가지 기쁨, ne gaji gippeum), which, in a religious context, invite the Holy Spirit (성령, seongnyeong). These four joys are:

Joy through one’s countenance (얼굴로 기쁨, eolgullo gippeum): Expressing joy through a bright face and respectful gestures, such as offering a seat to an elder or making eye contact with a smile. A cheerful demeanor radiates positive energy, while a sullen one spreads negativity.
Joy through one’s speech (말씨로 기쁨, malssiro gippeum): Speaking kindly and pleasantly, even in inconvenient situations. A baby’s innocent smile can uplift everyone’s mood, while harsh words can spread negativity throughout a day.
Joy through material offerings (물질로 기쁨, muljilleo gippeum): Giving small material gifts, even with limited means, to bring happiness to others. He gave an example of a son who, despite having little money, bought sweet potatoes for his mother, demonstrating love that would be reciprocated.
Joy through physical service (몸발 손발로 기쁨, mombal sonballo gippeum): Offering physical help or service to others, such as assisting someone in a wheelchair or volunteering.

engaging in these four joys invites the Holy Spirit, meaning that a divine presence accompanies those who practice them. He further connected this to the nine fruits of the Spirit (9가지 성령, ahopgaji seongnyeong) mentioned in the Bible: love, joy (희락, heerak), peace (화평, hwapyeong), patience (인내, innae), kindness (자비, jabi), goodness (양선, yangseon), faithfulness (충성, chungseong), gentleness (온유, onyu), and self-control (절제, jeolje). Those who consume the fruit of the Tree of the Knowledge of Good and Evil, however, exhibit the opposite of these qualities, constantly finding fault and experiencing dissatisfaction.

5. The Importance of Growing Pains for Leadership and Societal Harmony
   Huh Kyung-young concluded by emphasizing that individuals who have experienced growing pains and hardship often become successful leaders who understand the public sentiment. Conversely, those raised in privilege, without such experiences, struggle to connect with the populace. He asserted that a society where people refrain from eating the fruit of the Tree of the Knowledge of Good and Evil, leaving judgment to a higher power, fosters hope. He criticized parents who constantly scold their children, likening it to eating the forbidden fruit, which can cause psychological distress in children.

He reiterated that the divine, or Buddha, serves as the ultimate judge and prosecutor. Humans should not usurp this role by constantly evaluating and condemning others. This understanding is crucial for fostering love, compassion, and societal harmony.

Central Questions & Answers

1. What is God-man’s perspective on “growing pains” and their impact on human value?
   Question: What does Huh Kyung-young mean by “growing pains” (성장통), and how do these experiences shape an individual’s understanding of human value and their ability to interact with others?
   Answer: “growing pains” refer to the hardships and suffering one endures during their development. Those who experience these pains, like the bamboo that forms knots as it grows, develop inner strength and a deeper understanding of human value. Without such experiences, individuals may become arrogant, disrespectful, and unable to empathize with others, leading to a distorted perception of value. He contrasts this with children from wealthy backgrounds who grow “straight” like bamboo without knots, often lacking resilience and breaking easily under pressure later in life.
   Key Quote: “Those who haven’t experienced such growing pains often disregard others. They don’t know how to greet people.”

2. How does Huh Kyung-young differentiate between subjective and objective human value?
   Question: According to Huh Kyung-young, what is the difference between subjective and objective human value, and which one does God-man acknowledge?
   Answer: Huh Kyung-young defines subjective value as how an individual perceives their own worth, often based on their personal circumstances or achievements. In contrast, objective value is seen from the perspective of the divine or parents, who view every individual as infinitely precious, regardless of their actions or perceived failures. God-man only acknowledges objective value, emphasizing that from a divine or parental viewpoint, every human being is invaluable, akin to a “treasure.”
   Key Quote: “Heaven only recognizes objective value… This is seen from the perspective of God, or from the perspective of parents.”

3. What is the true meaning of “Cheonsang Cheonha Yu-a Dokjon” (天上天下唯我獨尊) according to Huh Kyung-young?
   Question: What is Huh Kyung-young’s interpretation of the Buddhist phrase “Cheonsang Cheonha Yu-a Dokjon,” and how does it relate to the inherent value of every individual?
   Answer: Huh Kyung-young clarifies that “Cheonsang Cheonha Yu-a Dokjon” does not mean “only I (Buddha) am supreme.” Instead, it signifies that “among all beings in heaven and earth, there is no one more noble than humanity.” He interprets it as a declaration that every single person is equally precious and unique, emphasizing the inherent dignity and interconnectedness of all human beings. This perspective highlights that no one is truly alone, and every individual holds immense value.
   Key Quote: “This means that all people in this world are as noble as each other… It means that there are no ‘others’.”

4. How does Huh Kyung-young view the concept of “salvation” and “sin” in relation to human value?
   Question: How does Huh Kyung-young challenge conventional religious notions of “salvation” and “sin,” particularly concerning human value and divine judgment?
   Answer: from the perspective of God or parents, humans are not inherently “sinners” needing salvation. religious teachings often “distort” the true, high value of humanity by labeling people as sinners. He uses the analogy of a parent who would never abandon a child, regardless of their mistakes, to illustrate that God views all humans as precious “treasure.” Therefore, the idea of needing to earn salvation or being judged as a “sinner” is a misunderstanding of divine love and objective human worth.
   Key Quote: “You are not just ‘saved’; from Heaven’s perspective, you are already a lump of treasure.”

5. What is Huh Kyung-young’s perspective on the separation of religion and politics, and its consequences?
   Question: What is Huh Kyung-young’s interpretation of the constitutional separation of religion and politics, and what does he believe are the consequences of misinterpreting this principle?
   Answer: the constitutional clause (Article 20, Paragraph 2 in Korea) stating the separation of religion and politics means that “religion cannot interfere with politics, and politics cannot interfere with religion.” However, he argues that this has been misinterpreted to mean that religious people cannot participate in politics or criticize it. He believes this misinterpretation has led to corruption in both spheres because they fail to “interfere” or provide checks and balances on each other, much like a healthy marriage requires mutual involvement and occasional “disputes” to thrive. He cites the example of President Kennedy removing prayer from schools, which he links to a subsequent rise in crime, as an illustration of negative consequences when religious influence is completely removed from public life.
   Key Quote: “If religion and politics have no interaction, they both become corrupt… Just like a husband and wife, they need to interfere with each other for a long life.”

6. What does Huh Kyung-young say about “eating the fruit of the tree of knowledge of good and evil” in modern life?
   Question: How does Huh Kyung-young relate the biblical concept of “eating the fruit of the tree of knowledge of good and evil” to how people judge others and its impact on society?
   Answer: Huh Kyung-young interprets “eating the fruit of the tree of knowledge of good and evil” as the act of humans subjectively judging others as “good” or “evil,” “successful” or “failed.” only God (or Buddha) has the right to make such judgments because only they truly know a person’s objective value. When people engage in this subjective judgment, it prevents love from forming and leads to a society filled with dissatisfaction and conflict. He warns that those who constantly judge others will suffer from stress and ill health.
   Key Quote: “The Bible tells us, ‘You humans must never eat the fruit of the tree of knowledge of good and evil.’ Only God can eat this fruit.”

7. What are the four methods of “love” (four joys) that Huh Kyung-young teaches?
   Question: What are the four practical methods or “joys” that Huh Kyung-young identifies as expressions of love, and how do they lead to spiritual blessings?
   Answer: Huh Kyung-young outlines four ways to express love, which he calls “four joys” (기쁠 낭 자). These are:
   Joy through Face (얼굴): Maintaining a bright, smiling, and pleasant facial expression, especially towards others, as one’s face is not solely for oneself but also for those who see it.
   Joy through Speech (말씨): Speaking kindly and pleasantly, even in difficult situations, to bring joy to others.
   Joy through Material Things (물질): Using even small amounts of money or resources to bring happiness to others, such as buying a small gift for a parent.
   Joy through Body/Action (몸발): Offering physical help or service to others, like assisting someone in a wheelchair or volunteering.
   those who practice these four joys are “filled with the Holy Spirit,” meaning God is with them.
   Key Quote: “The first joy is to give joy to others with your face… The second is to give joy to others with your words… The third is to give joy to others with material things… The fourth is to give joy to others with your body and actions.”

Top 3 Recommended Questions:
What is God-man’s perspective on “growing pains” and their impact on human value?
How does Huh Kyung-young differentiate between subjective and objective human value?
What is the true meaning of “Cheonsang Cheonha Yu-a Dokjon” (天上天下唯我獨尊) according to Huh Kyung-young?

2014.06.21 931 What is the fruit of the tree of knowledge of good and evil

Central Questions & Answers

1. What is the true value of a human being according to Huh Kyung-young?
   Question: How does Huh Kyung-young define the inherent value of a human being, and why is it important to understand this perspective?
   Answer: Huh Kyung-young teaches that human value is primarily objective value, viewed from the perspective of God or parents. From this divine viewpoint, every individual is infinitely precious, far exceeding any subjective self-assessment. Even if one feels worthless or contemplates suicide, from a parent’s or God’s perspective, their value is immeasurable, like a prodigal son cherished more than life itself. This understanding emphasizes that humans should not judge or devalue themselves or others, as their inherent worth is divinely bestowed and remains largely intact despite mistakes or perceived flaws.
   Key Quote: “From God’s perspective, that person has absolutely no sin… You are already precious humans in heaven, and your parents are in the same position as your parents or God.”

2. How do “growing pains” shape an individual’s character and understanding of value?
   Question: According to Huh Kyung-young, what are “growing pains,” and how do they contribute to a person’s ability to understand the true value of life and others?
   Answer: “Growing pains” refer to the hardships, suffering, and challenges one experiences during development, much like the knots in a bamboo stalk that give it strength. those who endure these pains develop a deeper understanding of human value and public sentiment. In contrast, individuals who grow up without hardship, shielded from the world’s difficulties, often lack this insight, leading to a distorted perception of value and an inability to connect with others or lead effectively. These experiences foster empathy and a broader perspective.

3. What is the correct interpretation of the separation of religion and politics in the Constitution, according to Huh Kyung-young?
   Question: Huh Kyung-young discusses the constitutional principle of separating religion and politics. What is his unique interpretation of this separation, and how does it differ from common understanding?
   Answer: the constitutional clause on the separation of religion and politics (Article 20, Paragraph 2) is often misinterpreted. He explains that it means religion should not join politics, and politics should not join religion, implying they should not interfere with each other’s internal affairs or governance. However, this does not mean they should be entirely isolated. Instead, a healthy society requires a degree of “conflict” or interaction, where religion can critique politics and vice-versa, much like a healthy marriage benefits from occasional disagreements. He cites the example of prayer being removed from U.S. schools, leading to increased crime, as evidence of the negative consequences of absolute separation.

4. How does subjective value differ from objective value in human assessment?
   Question: Huh Kyung-young distinguishes between subjective and objective human value. What are these two types of value, and which one is truly recognized by “Heaven”?
   Answer: Subjective value is how an individual assesses their own worth based on their achievements, desires, or perceived superiority. It’s a self-centered view, often leading to feelings of inadequacy or pride. Objective value, however, is the value seen from God’s or a parent’s perspective—a view from “Heaven.” From this objective standpoint, every human is infinitely precious, regardless of their actions or societal status. only objective value is truly recognized by Heaven, meaning all humans are inherently valuable and perfect in God’s eyes.

5. What is the significance of “eating the fruit of good and evil” in understanding human judgment?
   Question: Huh Kyung-young references “eating the fruit of good and evil.” What does this biblical analogy signify in his philosophy regarding human judgment and evaluation of others?
   Answer: Huh Kyung-young uses the analogy of “eating the fruit of good and evil” to describe the human tendency to subjectively judge others as “good” or “evil,” “successful” or “ruined.” only God (or parents, in an earthly analogy) truly knows a person’s worth and has the right to make such judgments. When humans “eat this fruit,” they engage in judgment, which prevents love from arising and leads to a distorted view of the world. He advises against becoming judges, as Heaven already administers justice, and human judgment only adds unnecessary “double or triple sins.”

6. What are the “four joys” or “four techniques” that lead to the Holy Spirit, according to Huh Kyung-young?
   Question: Huh Kyung-young outlines “four joys” or “four techniques” that are essential for experiencing the Holy Spirit. What are these practices, and how do they cultivate love and positive energy?
   Answer: the Holy Spirit, or divine presence, is cultivated through four practices that bring joy to others:

7. Face: Always maintain a bright, joyful expression, as your face is seen by others and influences their energy. This is the first step of love.

8. Speech: Use kind and encouraging words. Even when someone steps on your foot, respond with “it’s okay” to spread positive energy.

9. Material things: Share small material gestures, like buying a parent their favorite snack, to show love and gratitude. This fosters reciprocal affection.

10. Body (Hands and feet): Engage in acts of service and volunteering, using your physical self to help others, such as assisting someone in a wheelchair.
    These actions generate joy, peace, and other “nine kinds of Spirits,” leading to a harmonious existence and the presence of the Holy Spirit.

Top 3 Recommended Questions
What is the true value of a human being according to Huh Kyung-young?
How do “growing pains” shape an individual’s character and understanding of value?
What is the correct interpretation of the separation of religion and politics in the Constitution, according to Huh Kyung-young?

The Inverted Value of Humanity and the Path to Objective Worth

1. The Distortion of Human Value and the Essence of Growing Pains
   contemporary society suffers from a profound inversion of values, where fundamental principles are turned upside down. This distortion is particularly evident in the absence of what he terms “growing pains” (성장통). He illustrates this concept with the analogy of bamboo: natural bamboo develops nodes, representing periods of struggle and growth, which make it strong and resilient. In contrast, modern individuals, often raised without hardship, are likened to bamboo that grows without these internal structures, making them fragile and prone to breaking when faced with adversity. This lack of experience in overcoming challenges leads to an inability to recognize the true value of human beings.

He observes a decline in basic social courtesies, such as greeting elders, attributing it to a generation raised in comfort. This absence of respect and understanding for those who have endured hardship signifies a deeper societal issue. The concept of “evangelism” (전도) is reinterpreted not as a spiritual calling but as a “delusion” (망상) or “misconception” (착각), and even a “distortion” (왜곡). This distortion implies a knowing yet intentional disregard for what is right, such as disrespecting parents or teachers. true understanding of human value emerges from experiencing suffering and witnessing the fragility of life, as exemplified by the realization of parents who, after facing tragedy, appreciate their children’s mere existence over their academic achievements. This profound shift from subjective, distorted views to an objective appreciation of life’s inherent worth is crucial for societal well-being.

2. Subjective vs. Objective Human Value: A Divine Perspective
   Huh Kyung-young delineates two distinct types of human value: subjective value (주관적 가치) and objective value (객관적 가치). Subjective value is an individual’s self-assessment, often driven by personal desires and perceived superiority, leading to self-centered perspectives, even to the point of contemplating self-harm. In contrast, objective value is viewed from the perspective of the divine, or “Heaven” (하늘), akin to a parent’s unconditional love for their child. This divine perspective reveals that every human being possesses infinite worth, far beyond any personal failings or societal judgments.

He uses the parable of the prodigal son to illustrate this point. While others, including the elder brother, might view the returning prodigal son as worthless due to his past mistakes, the father sees him as infinitely precious, celebrating his return with immense joy. This paternal love mirrors the divine perspective, where a person’s value is not diminished by their sins or shortcomings. From Heaven’s viewpoint, even a murderer is seen as having inherent worth, and a prison chaplain’s act of shaking hands with and loving a criminal exemplifies this objective, divine perspective. This understanding implies that humans should not judge or condemn others, as only the divine possesses the true knowledge of a person’s ultimate value. To judge others is to commit a “double or triple sin” (이중 삼중의 죄) by usurping a role reserved for the divine.

humans often underestimate their own profound value. even severe transgressions like murder or addiction only diminish a person’s inherent worth by a minuscule fraction, leaving 99.9% of their great value intact. This perspective challenges conventional religious teachings that label individuals as “sinners” (죄인) in need of salvation, asserting instead that all humans are already precious in the eyes of Heaven, akin to “Buddhas” (부처) or “God” (하나님). He criticizes religions that foster a sense of abandonment by the divine, arguing that a true divine parent would always forgive and protect their child, never abandoning them. This profound understanding of objective value liberates individuals from self-condemnation and the need to earn salvation, affirming their inherent sacredness.

3. The Tree of Good and Evil and the Cultivation of Love
   Huh Kyung-young introduces the concept of the “Tree of Good and Evil” (선악과), drawing from biblical allegory, to explain the human tendency to judge others. only God (하나님) or the divine parent knows the true value of a child and, therefore, only God has the right to “eat” from this tree—to judge what is good and evil. Humans, by attempting to evaluate others as “good” or “bad,” “ruined” or “successful,” are usurping a divine prerogative. This act of subjective judgment prevents the development of true love and fosters a world filled with complaints and negativity.

He then outlines four essential practices, or “four techniques” (사법), for cultivating love and inviting the “Holy Spirit” (성령) into one’s life, which he equates with “joyful happiness” (기쁜 행복). These practices are:

• A joyful face (얼굴): Maintaining a bright and pleasant expression, as one’s face is seen by others and influences their emotional state. This is the first step of love.
• Kind words (말): Speaking kindly and reassuringly, even in challenging situations, to bring happiness to others. Harsh or negative words spread negativity and are considered a “grave sin” (큰 죄).
• Generosity with material things (물질): Sharing and giving, even small amounts, to bring joy to others, such as a son buying roasted sweet potatoes for his mother. This act of giving fosters reciprocal love and filial piety.
• Service with one’s body (몸): Engaging in acts of volunteering and physical assistance, like helping someone in a wheelchair or assisting at a temple or church. These actions embody service and compassion.
  When these four practices are consistently applied, they lead to the manifestation of the “nine kinds of Spirits” (아홉 가지 영), which include joy, peace, endurance, mercy, goodness, faithfulness, gentleness, and self-control. These virtues are the hallmarks of a person filled with the Holy Spirit. Conversely, those who continue to judge others through the lens of good and evil cannot embody these qualities and instead perpetuate negativity and conflict. This teaching highlights that true spiritual growth and societal harmony stem from abandoning judgment and actively practicing unconditional love and service.

The Profound Value of Human Existence and the Essence of Growing Pains

1. The Inverted Values of Modern Society and the Absence of Growing Pains
   The contemporary era witnesses a profound inversion of societal values. This phenomenon is particularly evident in the younger generation, many of whom have not experienced what we term growing pains. Growing pains, akin to the resilient nodes within a bamboo stalk that enable its robust growth, are the hardships and challenges that forge an individual’s character and deepen their understanding of life’s true worth. Without these formative struggles, individuals may develop a superficial existence, akin to a hollow bamboo stalk that easily fractures under pressure. Such individuals, often shielded from adversity by overprotective environments, struggle to comprehend the intrinsic value of human life or to navigate the complexities of interpersonal relationships. This deficiency manifests in a lack of respect for elders and an inability to engage in proper social etiquette. The absence of these crucial developmental experiences leaves them ill-equipped to face life’s inevitable trials, leading to a fragility that can result in profound personal collapse when parental support diminishes.

2. Subjective Versus Objective Human Value
   Human value can be dichotomized into subjective value and objective value. Subjective value is an individual’s self-assessment, often influenced by personal aspirations and perceived achievements. For instance, one might subjectively deem their life worthless in moments of despair, even contemplating self-termination. However, objective value transcends individual perception; it is the inherent worth of a human being as perceived from a divine or parental perspective. From this elevated viewpoint, every individual possesses infinite and immeasurable value. Consider the parable of the prodigal son: despite squandering his inheritance and returning in destitution, his father’s love bestows upon him a value far exceeding his own life. This illustrates that while others, or even the individual themselves, might assign a negligible subjective value, the objective value, as seen by a parent or the divine, remains absolute and boundless. This profound objective value underscores the sanctity of every human life, rendering any form of disrespect or condemnation towards others fundamentally erroneous.

3. The Misinterpretation of Religious Freedom and Its Societal Impact
   The interpretation of constitutional provisions, such as Article 20 of the Korean Constitution concerning freedom of religion, often leads to societal discord. While the Constitution mandates the separation of religion and politics, this principle is frequently misinterpreted as a complete disengagement, implying that neither sphere should influence the other. However, a healthy society necessitates a degree of constructive tension and interaction between these domains. Just as a married couple benefits from mutual engagement and occasional disagreements, a society thrives when religion and politics can offer reciprocal critique and guidance. The complete suppression of religious influence in public life, as exemplified by the historical decision to remove morning prayers from American schools, can have detrimental consequences. This policy, enacted under the guise of religious freedom, inadvertently contributed to a significant surge in crime rates, demonstrating that the spiritual and moral foundations provided by religious practice are vital for societal well-being. The absence of such practices can lead to a decline in moral compass and an increase in social disorder.

4. The Peril of Judging Others: The Tree of Good and Evil
   A critical error in human perception stems from the tendency to judge others based on a subjective evaluation of “good” and “evil.” This inclination is metaphorically represented by the act of consuming the fruit from the Tree of Good and Evil, a forbidden act in biblical narratives. This act signifies humanity’s usurpation of a divine prerogative: only God, or the ultimate parental figure, possesses the wisdom and perspective to truly discern the worth and actions of an individual. When humans engage in such judgments, they inevitably foster division, animosity, and a distorted view of reality. This judgmental stance prevents the emergence of genuine love and compassion, as it predisposes individuals to find fault and harbor complaints. The true value of a human being, even one who has committed grave transgressions, remains profoundly high, diminishing only marginally by their actions. To judge others is to commit a double sin, as divine justice will ultimately prevail. Instead, one should cultivate an attitude of non-judgment, allowing divine providence to address misdeeds.

5. The Four Pillars of Love and the Manifestation of the Holy Spirit
   The cultivation of love, as described in various spiritual traditions, is intrinsically linked to the manifestation of the Holy Spirit, or divine grace. This love is expressed through four fundamental practices, often referred to as the “four joys” or “four techniques”:
   Joyful Demeanor: The first pillar involves radiating joy through one’s facial expression. A bright and welcoming countenance is not merely a personal attribute but a gift to others, fostering positive energy and dispelling negativity.
   Benevolent Speech: The second pillar emphasizes the use of kind and uplifting words. Speaking with compassion and understanding, even in challenging situations, can transform interactions and create a harmonious environment.
   Generous Giving: The third pillar pertains to the act of sharing material possessions, however modest, to bring happiness to others. Small acts of generosity, such as a child buying a treat for a parent, can profoundly touch hearts and strengthen bonds.
   Selfless Service: The fourth pillar involves offering one’s physical assistance and time to help others. Acts of volunteering and lending a hand to those in need embody the spirit of service and contribute to the collective well-being.

When an individual consistently practices these four forms of love, they are said to embody the Holy Spirit, which manifests as nine spiritual fruits: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. These virtues are the antithesis of the judgmental and critical mindset that arises from consuming the “fruit of good and evil.” Those who embrace these principles experience profound inner peace and contribute positively to the world, whereas those who remain trapped in judgment perpetuate negativity and discord.

6. The Universal Divinity of Humanity
   A profound spiritual insight, articulated by figures such as Shakyamuni, posits that every human being is inherently divine and interconnected. The concept of “no one else” signifies that all individuals are fundamentally one, sharing a common essence and an unparalleled nobility. This perspective challenges the notion of individual isolation, asserting that human existence is inherently communal and interdependent. Just as Adam required Eve for complete existence, no person can thrive in absolute solitude. From a divine perspective, every human is a Buddha, a manifestation of God, possessing an intrinsic value that transcends any perceived flaws or transgressions. This understanding highlights that all actions, whether in work, education, or daily life, can be viewed as offerings to this universal divinity within each person. Recognizing this inherent greatness within oneself and others is crucial for fostering a world of compassion, respect, and unity.

1. The Essence of Human Value and the Significance of “Growing Pains”

The intrinsic value of a human being is a profound concept. There was an instance involving an Army Second Lieutenant who, despite his rank, assisted a private with water and meals, demonstrating a recognition of shared humanity beyond hierarchical structures. This private, who had recently graduated from law school, was encouraged to continue his studies. Decades later, this private became a Chief Prosecutor, a testament to the enduring impact of such interactions. However, individuals who have not experienced hardship often fail to recognize the struggles of others. They may look down upon those who have endured “growing pains,” a term that describes the difficulties and suffering encountered during development.

Consider the growth of bamboo: it does not simply shoot upwards. Instead, it forms nodes, which represent these “growing pains.” These nodes provide internal strength and structure. In contrast, some individuals today grow without such internal fortitude, akin to bamboo that merely spins outwards without substance. While their parents may support them, such individuals may falter when faced with life’s challenges, like a fragile tree that breaks under pressure. This lack of resilience is a significant concern in contemporary society. The fundamental values that once guided human interaction have become inverted. This inversion of values is not merely a reversal but a distortion, a misconception of what is truly important. It is a “pastoral delusion” where individuals know what is right but intentionally act contrary to it, such as disrespecting elders or talking back to parents. This stubborn refusal to do what is right indicates a profound lack of understanding regarding human value.

The realization of human value often comes through witnessing profound suffering. For example, a parent constantly worried about their child’s academic performance might gain a new perspective after a tragedy like the Sewol Ferry disaster, realizing that their child’s well-being is paramount, regardless of academic achievement. This moment of clarity, when distorted perceptions of value are corrected, reveals the true worth of a human being. Those who have not experienced such “growing pains” or suffering remain oblivious to this profound truth. The current generation, unlike those who lived through the Korean War, often lacks these experiences. The older generations, who endured immense hardship, command a natural reverence. They understand the sacrifices made for the nation, which instills a sense of respect that younger generations, who question the necessity of such suffering, often miss. It is imperative to reflect on these values.

2. Subjective vs. Objective Value: A Divine Perspective
   Human value can be understood through two lenses: subjective value and objective value. Subjective value is an individual’s self-assessment, their personal belief in their own worth and capabilities, particularly in achieving their aspirations. It is a self-centered perspective. However, the heavens, or a divine perspective, recognize only objective value. This objective value is viewed from God’s standpoint, akin to a parent’s unconditional love for their child.

Consider the parable of the prodigal son in Christianity. The younger son squandered his inheritance and returned to his father as a beggar. From the perspective of others, including his elder brother, his value might have been perceived as zero. Yet, from the father’s perspective, the son’s value was immeasurable, worth more than his own life, a perfect 100. The father cherished his returned son immensely. This illustrates how humans often view each other as rivals, much like the elder brother viewed his younger sibling, failing to recognize the inherent, absolute value in each person. Those who have not experienced “growing pains” often fall into this trap, unable to see beyond superficial judgments.

When individuals hit rock bottom, facing business failures or financial ruin, they often turn to thoughts of their parents, finding the strength to rise again. In a parent’s eyes, a child’s worth is beyond monetary value, perhaps hundreds of billions. This divine or parental perspective reveals that every single person is precious. Therefore, speaking informally, criticizing others directly, or excessively judging someone, even a murderer, is fundamentally wrong because it disregards their inherent value and causes pain to their parents. A prison chaplain, for instance, extends love and shakes hands with even murderers, viewing them from an objective, divine perspective, recognizing that in God’s eyes, they are without sin. This perspective suggests that humans are already precious in the eyes of heaven and God, transcending the need for mere salvation.

Many religions, however, mistakenly teach that humans are sinners who need to earn salvation, distorting this fundamental truth. This misinterpretation leads people to underestimate their own immense value. Even actions like killing, murder, or straying from the path only diminish a person’s inherent value by a minuscule fraction, perhaps 0.1%. The vast majority, 99.9%, of a human’s value remains great. Even a murderer might instinctively save a child from drowning, demonstrating an underlying goodness. This profound, objective value is why humans should not act as judges, for only God or Buddha can truly judge. Humans should not commit double or triple sins by judging others, as divine justice will ultimately prevail.

3. The Peril of the Tree of Good and Evil: Avoiding Judgment
   The concept of the Tree of Good and Evil from the Bible serves as a powerful metaphor for subjective judgment. When humans consume the fruit of this tree, they begin to subjectively evaluate others as “good” or “bad,” “ruined” or “successful.” The Bible explicitly warns against this, stating that only God can partake of this fruit, for only God, who sent individuals to Earth, knows their true worth. Humans, in their subjective evaluations, often fail to recognize this divine perspective.

God, in His infinite wisdom, often favors the prodigal son or Abel over those who appear outwardly righteous, like Cain or the dutiful elder brother. This preference highlights that human judgment, based on superficial appearances or actions, is often inverted compared to divine judgment. Those who have not experienced “growing pains” tend to make these inverted judgments, contributing to the world’s descent into evil. Religious institutions, unfortunately, sometimes fail to adequately teach this principle, leading their congregations to become judges themselves. This is a grave error, as humans are not meant to judge or test others. Even a murderer, left to their own devices, will face consequences from heaven, rendering human judgment unnecessary and potentially adding to one’s own transgressions.

When individuals judge others based on good and evil, genuine love cannot flourish. Love, as described in the Bible, is the first of the nine fruits of the Holy Spirit. It begins with radiating joy through one’s countenance, extending kindness through words, offering material support, and engaging in selfless service. These actions cultivate an environment of peace and understanding, where the Holy Spirit resides. Conversely, those who partake of the Tree of Good and Evil lack these qualities. They are constantly critical, finding fault in everything, which leads to stress and ill health. Individuals who have experienced “growing pains” and overcome adversity are often better equipped to understand public sentiment, unlike those who have lived sheltered lives and remain out of touch. This disconnect can lead to political and societal despair.

4. The Four Joys and the Manifestation of the Holy Spirit
   The manifestation of the Holy Spirit, as described in the Bible, is intrinsically linked to the cultivation of four types of joy, which are expressions of love. These are not merely fleeting emotions but deliberate actions that transform one’s interactions with the world.

• Joy through Countenance: The first step in expressing love is to radiate joy through one’s face. This means maintaining a bright and pleasant expression, especially when interacting with others. For instance, offering a seat to an elder on the subway with a smile, rather than avoiding eye contact, creates a positive energy. A beautiful countenance is not solely for oneself but for others who perceive it. Brightening one’s face is the foundational act of love.

• Joy through Words: The second aspect involves using words that bring happiness to others. If someone accidentally steps on your foot, a kind and understanding “It’s okay” fosters goodwill. Conversely, harsh or angry words can spread negativity, creating a ripple effect of discomfort and stress. Using the right words can transform an ordinary interaction into a pleasant experience for everyone involved.

• Joy through Material Offerings: The third joy comes from sharing material possessions, even small ones. A son who, after arguing for allowance, uses some of that money to buy his mother her favorite roasted sweet potatoes, demonstrates love. This act, though seemingly minor, can deeply touch a parent’s heart, fostering a cycle of reciprocal affection and generosity. It teaches the importance of giving back, rather than just taking.

• Joy through Physical Service: The fourth joy is expressed through physical actions and service to others. This includes acts of volunteering, helping someone in a wheelchair, or assisting at a church or temple. These selfless acts of lending a hand bring joy to others and are a direct manifestation of love.
  When an individual consistently practices these four joys, they are said to possess the Holy Spirit. This means that God’s spirit is present within them. The Holy Spirit is not merely an abstract concept but is characterized by nine specific attributes, with love being the foremost. Other attributes include joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Those who partake of the Tree of Good and Evil, however, often lack these qualities, consistently acting in opposition to them, leading to a life filled with complaints and negativity, ultimately harming their own well-being.

5. The Uniqueness of Humanity and the Path to True Value
   The concept of Bulcheoni in Korean tradition, where ancestral rites are performed continuously for generations by the government for families who made extraordinary sacrifices, signifies an unparalleled honor. This tradition underscores the idea that certain individuals or families achieve a unique and exclusive status, recognized as being of the highest value.

Similarly, the teachings of Shakyamun no person can live alone. Just as Adam required Eve, humans are interdependent. The notion of being alone is inherently dangerous. Shakyamuni’s profound realization was that every person in this world exists as one and the same, meaning there is no “other.” This implies that all sentient beings are interconnected and equally noble. The entire human race, whether seven billion or one billion, is essentially one collective entity, a single body, and therefore incredibly precious.

This understanding leads to the realization that every individual is a Buddha, the Creator. Therefore, every action we undertake—going to work, pursuing education—is an offering to the Buddha. It is a form of sacrifice to the divine, signifying that every person encountered is a Buddha, possessing immense value. This perspective highlights that experiencing “growing pains” allows an individual to perceive a higher truth and value in themselves and others. Nations, like individuals, also undergo “growing pains.” Korea, having endured numerous wars and invasions, has experienced more collective suffering than many other countries, which has contributed to its rapid development and unique character. This historical context necessitates a shift in perspective, recognizing the profound value forged through hardship.

The Essence of Human Value and Societal Harmony

1. The Paradox of Growing Pains and Inverted Values
   The contemporary era witnesses a profound inversion of fundamental values, particularly concerning the intrinsic worth of human beings. This phenomenon is often observed in individuals who have not experienced what may be termed “growing pains” – the formative struggles and hardships that cultivate empathy and a deeper understanding of life’s complexities. Just as bamboo develops strong internal nodes through periods of intense growth, individuals require challenges to forge inner resilience. Without these formative experiences, individuals may lack internal fortitude, akin to a hollow bamboo stalk that easily breaks under pressure.

This deficiency manifests in various societal behaviors, such as a decline in respectful greetings towards elders, a symptom of a broader societal shift where traditional values are disregarded. He recounts an anecdote of a former junior officer, initially assisted during military service, who later became a Chief Prosecutor. This individual, despite his elevated status, may not fully recognize the grace he received, highlighting a disconnect between personal achievement and the acknowledgment of past support. Conversely, those who have endured hardship often perceive a lack of understanding in those who have not, leading to a devaluation of human connection.

The concept of “evangelism” itself has been distorted, becoming synonymous with delusion or misconception rather than its original intent. This distortion extends to a willful disregard for proper conduct, such as intentionally neglecting to greet elders or disrespecting parental authority, even when one knows better. Such behavior is not merely ignorance but a form of stubbornness, a refusal to acknowledge what is right.

The true value of a human being often becomes apparent through profound loss or suffering. For instance, a parent constantly worried about a child’s academic performance may gain a new perspective after witnessing tragedies like the Sewol Ferry disaster, realizing that a child’s health and existence are paramount, far outweighing academic achievements. This realization marks a return from distorted perceptions, allowing the inherent value of each individual to be recognized.

The post-Korean War generation, having endured immense hardship, developed a profound sense of reverence for all adults, regardless of their past transgressions. This reverence stemmed from an understanding of the collective suffering and the sacrifices made for the nation. However, younger generations, shielded from such struggles, often question the necessity of respecting elders, failing to comprehend the depth of their experiences. This generational gap underscores the urgent need to re-evaluate and restore our collective values.

2. Subjective vs. Objective Human Value
   Human value can be understood through two lenses: subjective value and objective value.

• Subjective Value: This refers to an individual’s self-perception of their worth, often based on personal achievements, desires, or self-judgment. For example, someone contemplating suicide might subjectively view their life as worthless. This perspective is inherently limited and often leads to misjudgment.

• Objective Value: This is the value ascribed to a human being from a divine or parental perspective, often referred to as the “position of Heaven”. From this viewpoint, every individual possesses infinite and unconditional worth, irrespective of their actions or perceived failures.
  The parable of the prodigal son illustrates this distinction vividly. While the younger son squandered his inheritance and returned as a beggar, his father welcomed him with immense joy, valuing him more than his own life. In contrast, the older brother, representing a subjective viewpoint, saw his sibling as a rival and a failure. This highlights how human judgment, based on subjective criteria, often fails to grasp the profound, inherent value that a divine or parental perspective holds.

Even when individuals reach their lowest points, contemplating their parents’ unconditional love can reignite their will to live, recognizing their immeasurable worth in their parents’ eyes. This objective value dictates that every person is precious, making it fundamentally wrong to criticize or speak informally to others, as such actions disrespect their inherent worth and cause pain to those who cherish them. A prison chaplain, for instance, embodies this objective perspective by extending love and compassion even to murderers, recognizing their intrinsic value from a divine viewpoint.

The notion that humans are inherently sinful and require “salvation” is a misconception. From Heaven’s perspective, individuals are already precious and beyond the need for mere salvation. Religions that emphasize the need for salvation often fail to grasp this fundamental truth: a parent’s love is unconditional, and forgiveness is inherent, not something to be earned. To suggest otherwise is to distort the divine relationship and promote a religion based on fear rather than unconditional love.

Human beings often underestimate their own immense value. Even actions considered morally wrong, such as murder or excessive drinking, only diminish a minuscule fraction of a person’s overall worth, which remains overwhelmingly great. The inherent goodness within humans is so profound that even a murderer might instinctively save a child in danger.

3. The Tree of Good and Evil: A Divine Prerogative
   The Bible’s narrative of the Tree of Good and Evil (선악과 열매) serves as a profound metaphor for the distinction between subjective and objective judgment. Humans are explicitly warned against partaking of this fruit, signifying that the judgment of “good” and “evil” is a prerogative reserved solely for God. Only God, or parents in an analogous sense, truly comprehends the inherent worth of a child.

When humans presume to judge others as “good” or “evil,” they are essentially eating from this forbidden tree, leading to a subjective evaluation that distorts their perception. This subjective judgment prevents the development of true love and compassion. Instead, it fosters an environment where individuals with “growing pains” are often overlooked, while those who lack such experiences are mistakenly favored, leading to a world that becomes increasingly malevolent.

Churches and temples, by failing to adequately teach this principle, inadvertently encourage congregants to become judges of others, a role that is not theirs to assume. Humans should not test or punish others, as Heaven itself administers justice. To retaliate or judge is to commit a “double or triple sin,” adding human judgment to divine justice.

4. The Manifestation of Love and the Holy Spirit
   True love, as described in spiritual traditions, manifests through four fundamental actions, leading to four kinds of joy. In the Christian context, these actions invite the Holy Spirit (성령), which comprises nine spiritual fruits.

The first and foremost of these is joy, expressed through one’s countenance. A bright, joyful face is not merely a personal expression but a gift to others, as one’s face is perceived by those around them. Maintaining a pleasant demeanor, even in public spaces like a subway, can positively influence the collective atmosphere, fostering a sense of well-being. Conversely, a negative demeanor or aggressive communication can spread discord and stress.

The second manifestation is through words. Speaking kindly and reassuringly, even in minor inconveniences, contributes to the happiness of others.

The third involves material things. Acts of generosity, however small, demonstrate love and can deeply touch the recipient. A child who, despite having taken money from a parent, uses a portion to buy a small gift, demonstrates a profound understanding of love that fosters a reciprocal relationship.

The fourth manifestation is through physical actions or service. Volunteering, assisting those in need, or helping in religious institutions are all expressions of love through one’s body.

When an individual consistently practices these four forms of joy, they are said to be accompanied by the Holy Spirit, signifying the presence of God’s spirit within them. The nine fruits of the Holy Spirit include joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Those who are consumed by subjective judgment and the “Tree of Good and Evil” cannot manifest these qualities; instead, they are prone to negativity, criticism, and conflict. Such individuals often struggle to connect with public sentiment, leading to isolation and a lack of hope in society.

5. The Uniqueness of Human Existence
   The Buddhist concept of Bulcheoni (불천위) – a posthumous honor bestowed by the state, ensuring perpetual ancestral rites for individuals who made extraordinary contributions – underscores the profound value placed on human life and legacy. This honor signifies a family’s unique and exclusive status, implying that there is no one higher in stature.

Shakyamuni’s realization that “a person can never live alone” emphasizes the interconnectedness of all beings. The creation of Eve immediately after Adam in the Bible reinforces this idea, highlighting the inherent danger in the concept of solitary existence. This principle extends to the understanding that all sentient beings are fundamentally one, and there is no one in the entire world as noble as a human being.

This profound unity means that every individual, regardless of their number, is essentially a single, precious entity. Therefore, every action, from daily work to education, becomes an offering to the divine, as every person is considered a Buddha.

Nations, like individuals, also experience “growing pains.” Korea, having endured numerous invasions and wars throughout its history, has developed a unique resilience and understanding that other nations may lack. This historical context shapes the national character and perspective.

The Prajnaparamita Sutra (반야심경) speaks of delusional thinking (전도몽상), where humans perceive reality with all their thoughts inverted. This delusion leads to subjective evaluations of others, preventing the recognition of their objective, divine value. When viewed through an objective lens, all humans are indeed Buddhas, akin to God. The Bible’s warning against eating from the Tree of Good and Evil is a direct admonition against this subjective judgment, asserting that only God knows the true worth of each individual.

Ultimately, the purpose of this discourse is to illuminate the immense, objective value of every human being, a truth often obscured by subjective judgments and societal distortions. By embracing this understanding, individuals can transcend the limitations of their own perceptions and foster a world rooted in unconditional love and reverence for all.

The Inverted Values of Humanity and the Objective Perspective of the God-man

1. The Erosion of Human Value and the Absence of Growing Pains
   The contemporary era witnesses a profound inversion of fundamental human values. This phenomenon is particularly evident in the absence of what may be termed “growing pains” among younger generations. Growing pains, akin to the internal nodes that strengthen a bamboo stalk, are the formative struggles and hardships that cultivate resilience and a deeper understanding of life’s intrinsic worth. Without these experiences, individuals may develop a superficial existence, lacking inner fortitude, which renders them vulnerable to collapse when faced with adversity.

This deficiency in experiencing hardship leads to a diminished capacity for empathy and respect, particularly towards elders. When parents raise children with excessive protection, shielding them from any form of struggle, these children often fail to grasp the importance of basic social courtesies, such as greeting their seniors. Such an upbringing fosters a subjective valuation of self and others, where personal comfort and immediate gratification supersede a recognition of universal human dignity.

The concept of “evangelism” in this context has been distorted, becoming synonymous with delusion or misconception. It represents a skewed perception of reality, where individuals intentionally disregard established norms and wisdom, such as respecting parents or teachers. This stubborn adherence to incorrect beliefs, rather than a genuine pursuit of truth, is a hallmark of those who have not undergone the crucible of growing pains.

A profound realization of human value often emerges from witnessing profound suffering or loss. For instance, a parent consumed by trivial concerns about a child’s academic performance may gain a transformative perspective after observing a tragedy like the Sewol Ferry disaster, recognizing the paramount importance of a child’s mere existence over their achievements. This shift from a distorted, subjective valuation to an objective appreciation of life’s preciousness is precisely what growing pains facilitate.

The post-Korean War generation, having endured immense hardship, developed a deep reverence for life and an understanding of the sacrifices made for the nation. This historical context underscores the necessity of treating elders with respect, acknowledging their contributions and suffering. However, younger generations, unacquainted with such struggles, often question the rationale behind respecting their predecessors, highlighting a disconnect in understanding the objective value forged through adversity.

2. Subjective vs. Objective Human Value: The Divine Perspective
   Human value can be categorized into subjective value and objective value. Subjective value pertains to an individual’s self-assessment, often driven by personal aspirations and a belief in one’s own superiority or unique path. In contrast, objective value is perceived from the perspective of the Divine, or “Heaven,” akin to a parent’s unconditional love for their child.

From a subjective viewpoint, an individual might deem their life worthless, even contemplating suicide. However, from the objective perspective of a parent, that same individual possesses infinite worth. The parable of the prodigal son illustrates this perfectly: while the younger son’s actions might render him valueless in the eyes of others, including his brother, his father perceives him as infinitely precious, even more valuable than his own life. This paternal, divine perspective assigns a perfect score of 100 to every child, regardless of their perceived failures or transgressions.

Conversely, those who lack growing pains tend to view others through a lens of rivalry and judgment, much like the older brother in the parable. They struggle to comprehend the inherent worth of individuals who may appear to be struggling or failing, often predicting their eventual ruin. However, individuals who have experienced personal struggles and committed errors often develop a greater capacity for understanding and empathy towards others.

The objective value bestowed by God or parents is infinite, rendering every single person precious. Therefore, to speak informally, criticize, or excessively judge others, even those deemed criminals, is to inflict pain upon their parents and disregard their inherent divine worth. A prison chaplain, for instance, embodies this objective perspective by extending love and compassion to murderers, recognizing their intrinsic value from God’s viewpoint, where no sin is ultimately held against them.

The notion that humans need to earn salvation or impress the Divine to be saved is a misconception. From the perspective of Heaven, all humans are already precious and beyond the need for mere salvation. Just as a father would never abandon his child, the Divine has already forgiven all transgressions. Religions that propagate the idea of earning salvation or being abandoned by the Divine are distorting this fundamental truth.

Humanity often underestimates its own profound value. Even acts considered morally reprehensible, such as murder or excessive drinking, only marginally diminish an individual’s inherent worth, which remains 99.9% great. Even a bandit, in a moment of crisis, might exhibit an innate goodness, demonstrating that the core value of a human being persists despite their actions.

The concept of “Bulcheoni” (不遷), where ancestral rites are perpetually performed for individuals who made extraordinary sacrifices, exemplifies the recognition of infinite value. This signifies that certain individuals, through their actions, achieve a unique and exclusive status, transcending ordinary human limitations.

3. The Interconnectedness of Humanity and the Divine Nature of All Beings
   The teachings of Shakyamun no person can exist in isolation. Just as Adam required Eve for companionship and continuity, human existence is inherently interconnected. The notion of being alone is perilous, as individuals are fundamentally intertwined. Shakyamuni’s profound realization was that every person in this world is unique and irreplaceable, signifying that “there is no one else”. This does not imply a singular existence but rather the unparalleled nobility of each human being.

Therefore, even if the global population numbers in the billions, from a divine perspective, it is as if there is only one person. All humanity constitutes a single body, possessing immense preciousness. This understanding leads to the realization that every action, every task, and every interaction is an offering to the Divine, or “Buddha”. Consequently, every individual encountered is, in essence, a manifestation of the Divine, possessing immense value.

The experience of growing pains elevates an individual’s perspective, allowing them to perceive this higher truth. In contrast, those who have lived lives of ease, shielded from the world’s harsh realities, often lack this elevated understanding. Nations, like individuals, also undergo growing pains, and Korea’s rapid development is attributed to its history of enduring numerous wars and hardships. This historical context necessitates a re-evaluation of one’s perspective on the nation and its people.

The Prajnaparamita Sutra speaks of “Jeondomongsan” (顚倒夢想), which describes humans as dreaming with all their thoughts inverted. This inverted thinking leads to subjective evaluations of others, where individuals are judged as “good” or “evil,” “ruined” or “successful”. The Bible explicitly warns against partaking of the “Tree of Good and Evil,” asserting that only the Divine possesses the authority to make such judgments. Only God, who sent humanity to Earth, truly comprehends each individual’s intrinsic worth.

Therefore, to judge others based on subjective criteria is to act in opposition to divine will. The God-man’s mission is to rectify this distorted perception, as many religious institutions fail to adequately convey this profound truth. Humans are not meant to be judges or prosecutors; such roles belong solely to the Divine. When individuals engage in judgment, they compound the sins already accounted for by Heaven. Instead, one should allow divine justice to unfold naturally.

4. The Cultivation of Love and the Manifestation of the Holy Spirit
   Judging others based on notions of good and evil obstructs the development of love. True love, as described in various spiritual traditions, manifests through specific actions and attitudes. The Bible speaks of the “Holy Spirit” as embodying nine virtues, with love being the foremost.

The cultivation of love begins with four fundamental practices, often referred to as the “four joys”:
Joyful Countenance: Presenting a cheerful and welcoming face to others. This is not merely a personal expression but a shared experience, as one’s face is perceived by others. A bright countenance is the initial step in expressing love.
Kind Speech: Using words that bring happiness and comfort to others. Even in situations where one might feel wronged, responding with kindness and understanding fosters positive energy. Conversely, negative speech and a disagreeable demeanor propagate harmful energy.
Generous Giving: Sharing material possessions, even small amounts, to bring joy to others. A child who, despite personal sacrifice, offers a small gift to a parent demonstrates love that is reciprocated and fosters filial piety.
Selfless Service: Offering one’s physical assistance and effort to help others. This includes acts of volunteering, aiding those in need, and contributing to communal well-being.

Individuals who consistently practice these four joys are said to be imbued with the Holy Spirit, signifying the presence of the Divine spirit within them. The Holy Spirit manifests through nine specific virtues: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Those who judge others based on good and evil, however, lack these virtues and consistently act in opposition to them. Their perception of the world is often filled with complaints and negativity, leading to stress and ill health.

Individuals who have experienced growing pains and overcome adversity often develop a keen understanding of public sentiment. In contrast, those who have lived sheltered lives struggle to connect with the broader populace, often expressing views that are out of touch. Such a disconnect in leadership can lead to a loss of hope among the people.

The ultimate judge and prosecutor is the Divine, whether referred to as God in the Bible or Buddha in Buddhism. Humans are not meant to assume these roles. Excessive judgment of children, for instance, can hinder their development and cause emotional distress. Therefore, it is imperative to refrain from judging others, recognizing that the Divine will administer justice as appropriate.

Meeting Minutes: The Truth About Growing Pains and Human Value

Ⅰ. Meeting Overview

Category	Details
Date	2026-07-15
Topic	The Truth About Growing Pains and Human Value
Source	YouTube Video: “▶선악과 열매란?” by 행복한 세상
Key Concepts	Growing Pains, Subjective vs. Objective Value, Distortion, Evangelism, Separation of Religion and Politics, The Tree of Good and Evil, The Holy Spirit

Ⅱ. Meeting Discussion

• The Importance of Growing Pains

  • Growing pains are essential for understanding the value of human beings.
  • People who have experienced hardship tend to have a deeper appreciation for others.
  • Modern society, where children are often raised without experiencing difficulties, leads to a lack of understanding of human value.
  • Bamboo, for example, develops “growing pains” (nodes) that make it strong; without them, it is hollow and breaks easily.
  • The Korean people and nation have developed rapidly due to experiencing numerous “growing pains” through wars and hardships.

• Distortion of Values and Evangelism

  • Current societal values are often inverted or distorted.
  • Evangelism, when misinterpreted, can become a delusion or misconception.
  • Distortion refers to knowing what is right but intentionally doing the opposite, such as disrespecting elders or talking back to parents.
  • Realizing distorted dreams of value, often through witnessing suffering (e.g., the Sewol Ferry disaster), helps people recognize the true worth of their loved ones.

• Subjective vs. Objective Human Value

  • Subjective Value: How an individual perceives their own worth, often leading to self-judgment and a focus on personal desires.
  • Objective Value: How a human being is viewed from God’s or a parent’s perspective, which is infinite and precious.
  • From an objective viewpoint, every person is precious, and criticizing or speaking informally to others is wrong because it disrespects their inherent value and hurts their parents.
  • A prison chaplain, for instance, views even murderers from an objective, God-like perspective, recognizing their inherent worth beyond their sins.
  • Humans are already precious and beyond salvation in the eyes of Heaven and parents; the idea of needing to be “saved” or making a good impression is a misconception propagated by some religions.
  • Even a murderer’s value is only slightly diminished by their actions; their inherent worth remains 99.9% great.

• The Tree of Good and Evil

  • The Bible’s concept of the Tree of Good and Evil represents the subjective evaluation of humans.
  • Humans are explicitly warned not to eat from this tree, meaning they should not judge others as good or evil.
  • Only God (or parents) truly knows the worth of a child and can judge.
  • God often favors the “prodigal son” or those who have strayed, over those who appear outwardly righteous but judge others.
  • Judging others (eating from the Tree of Good and Evil) prevents love from arising and leads to a world becoming evil.
  • Humans should not act as judges or prosecutors, as Heaven will administer punishment for sins.

• The Holy Spirit and Nine Spirituals

  • Love is manifested through four key actions, which lead to the coming of the Holy Spirit.
  • Four Joys/Techniques of Love:
  • Nine Spirituals (Fruits of the Spirit): These are the qualities present in someone who has received the Holy Spirit.
  • Love, Joy, Peace, Patience, Kindness, Goodness, Faithfulness, Gentleness, Self-control.
  • Those who eat from the Tree of Good and Evil (judge others) do not possess these spiritual qualities; they constantly find fault and complain, leading to stress and ill health.

• The Concept of “Bulcheoni” and Unity

  • “Bulcheoni” refers to a family lineage honored by the government with perpetual ancestral rites, signifying their unique and exclusive importance.
  • Shakyamuni’s realization that “above the heavens, below the heavens, there is no one higher than me” means that no person can live alone and that all beings are interconnected and equally noble.
  • Every person is of immense value, and every action, even daily work or education, can be seen as an offering to the Buddha (or God).

Ⅲ. Action Items

• Reflect on personal experiences of “growing pains” and how they have shaped understanding of human value.
• Practice the “four joys” (bright face, kind words, material generosity, physical service) in daily interactions to cultivate love and positive energy.
• Avoid judging others based on subjective evaluations, recognizing the inherent objective value of every individual.
• Consider how personal actions and attitudes contribute to either the “distortion of values” or the manifestation of the “nine spirituals.”

1. “growing pains” are essential for developing an understanding of human __.

(value, He repeatedly links experiencing hardship or “growing pains” to recognizing the inherent worth or “value” of human beings. A common misconception is that “growing pains” only refer to physical discomfort, but here it’s used metaphorically for life’s challenges.)

2. True or False: parents who interfere and occasionally fight with their children tend to have shorter lifespans due to stress.
   (False, He suggests that a little stress and conflict, like occasional fighting within a family, can actually extend parents’ lifespans, comparing it to how stress keeps fish alive longer. The misconception is that all conflict is detrimental.)

3. What is the primary difference between subjective and objective human value, as described by the speaker?
   ① Subjective value is determined by societal norms, while objective value is determined by individual aspirations.
   ② Subjective value is how one perceives their own worth, while objective value is how God or parents perceive it.
   ③ Subjective value is based on material wealth, while objective value is based on spiritual enlightenment.
   ④ Subjective value is fixed, while objective value changes with life experiences.
   (② Subjective value is how one perceives their own worth, while objective value is how God or parents perceive it. He clearly states that subjective value is how an individual views their own worth (e.g., wanting to commit suicide), while objective value is seen from God’s or a parent’s perspective, which is infinite and precious. A common misconception is that subjective value is always negative, but it simply refers to one’s personal assessment.)

4. Fill in the blank: He uses the biblical story of the __ to illustrate how a father’s objective value for his child remains high, even when the child is seen as worthless by others.
   (prodigal son, He explicitly references the story of the prodigal son to demonstrate that a father (representing God or objective value) cherishes his child immensely, regardless of the child’s actions or how others perceive them. A common misconception might be confusing this with other biblical parables.)

Intermediate

1. what is the “Tree of Good and Evil” in a human context, and who is the only one truly qualified to “eat” from it?
   (The “Tree of Good and Evil” represents humans subjectively judging and evaluating others as good or bad, successful or ruined. Only God (or parents, in a metaphorical sense) is qualified to “eat” from it, meaning only God knows the true, infinite value of each individual. A common misconception is that eating from the Tree of Good and Evil is a literal act, rather than a metaphor for judgment.)

2. True or False: religion and politics should be completely separate and never interfere with each other, citing the Korean Constitution.
   (False, while Article 20, Paragraph 2 of the Korean Constitution states religion shall be separated from politics, this has been misinterpreted. a little conflict or “interference” between religion and politics is necessary, similar to how some stress is beneficial in a family, and that religion, as something people do, can and should engage with politics. A common misconception is that “separation” means absolute non-interference.)

3. What negative societal consequence did Mr. Huh attribute to President Kennedy’s decision to remove morning prayer from schools in the U.S.?
   ① A significant decrease in academic performance among students.
   ② A 70% increase in the crime rate.
   ③ A decline in religious attendance across the country.
   ④ Increased political polarization among religious groups.
   (② A 70% increase in the crime rate. He explicitly states that after President Kennedy removed morning prayer from schools, the crime rate in American society increased by 70%, leading to a mess. A common misconception might be attributing this to other factors or a general decline in morality.)

4. Short Answer: Explain His concept of “distortion” (전도몽상) in relation to human values.
   (Distortion, or “Jeondomongsan,” refers to humans dreaming with all their thoughts turned upside down, essentially having a misconception or delusion about true values. It’s when people know what’s right (like greeting elders) but intentionally do the opposite, or when they misinterpret their own worth and the worth of others. A common misconception is that distortion is simply making a mistake, rather than an active reversal of correct understanding.)

Advanced

1. He describes four “techniques” or actions that embody love and lead to the “coming of the Holy Spirit.” List these four actions.
   (The four actions are: 1) Having a joyful face (bringing joy with your expression), 2) Speaking kindly (making others happy with your words), 3) Sharing material things (making others happy even with small amounts of money), and 4) Volunteering or helping with your body (using your hands and feet to give joy). A common misconception is that these are merely good deeds, rather than specific manifestations of love that invite spiritual presence.)

2. How does Mr. Huh connect the concept of “Bulcheoni” (불천위) from Korean tradition to the inherent value of human beings?
   (He explains that “Bulcheoni” refers to a family lineage so important that the government continues to perform ancestral rites for them beyond the usual four generations, signifying unique and exclusive honor. He then connects this to Shakyamuni’s realization that every person is unique and irreplaceable, meaning “there is no one higher than me” and “everyone has no one else.” This implies that each human being possesses an inherent, unparalleled value, much like a Bulcheoni family’s enduring significance. A common misconception might be seeing Bulcheoni as merely a historical custom, rather than a metaphor for intrinsic worth.)

3. why do people who have experienced “growing pains” tend to be better at understanding public sentiment, while those who haven’t struggle with it?
   (People who have experienced “growing pains” (hardship and struggle) develop a deeper understanding of the world and others’ suffering, which allows them to grasp public sentiment effectively. In contrast, those who grew up comfortably without such experiences lack this empathy and awareness, making them unable to connect with or understand the broader public’s feelings, often leading them to say or do things that alienate others. A common misconception is that success is solely due to innate talent, rather than the wisdom gained from overcoming adversity.)

4. Short Answer: even a murderer’s inherent human value is only slightly diminished by their actions. Explain the reasoning behind this perspective.
   ( if the precious value of a human being is 100, then acts like killing, murdering, or going astray only lower that value by a tiny fraction, perhaps 0.1%. This is because, from God’s or a parent’s objective perspective, every human is already a “perfect child” and infinitely precious. Their actions are seen as sins that Heaven will address, but they do not fundamentally negate the immense, inherent value bestowed upon them. A common misconception is that severe wrongdoing completely erases a person’s worth.)

What is the meaning of the “fruit of good and evil”? Humans should not judge others as good or evil, as only God or parents truly know a person’s objective value, which is infinite and precious.

• The Importance of “Growing Pains“
  • Just like bamboo needs to create strong sections (growing pains) to grow tall and strong, humans need to experience difficulties and challenges to develop inner strength and character.
  • People who haven’t faced hardships often lack understanding of others and the true value of human beings.
  • In the past, adults who lived through difficult times like the Korean War understood the importance of respecting elders because they recognized the suffering and contributions of previous generations.
  • However, many young people today, who haven’t experienced such hardships, don’t understand why they should respect elders or the value of enduring difficulties.
  • Experiencing “growing pains” helps people develop empathy and a deeper appreciation for life and others.
• Subjective vs. Objective Human Value
  • Subjective value is how a person sees their own worth, often based on their achievements or desires. For example, someone might feel worthless if they want to commit suicide.
  • Objective value is how God or parents see a person’s worth, which is considered infinite and precious.
  • From a parent’s perspective, a child’s value is immeasurable, even if the child has made mistakes or is seen as a failure by others, like the prodigal son in the Bible.
  • This means every person is inherently precious, regardless of their actions or circumstances.
  • Judging others or speaking ill of them is wrong because it disregards their infinite objective value and hurts their parents.
  • A prison chaplain, for example, treats even murderers with love and respect, seeing their objective value from God’s perspective, believing that person has no sin in God’s eyes.
  • Many religions mistakenly teach that humans need to be “saved” or earn their worth, but from an objective viewpoint, humans are already precious and forgiven by a loving God or parent figure.
  • Human value is so great that even committing sins like murder or drinking only slightly diminishes it, leaving 99.9% of its greatness intact.
• The “Fruit of Good and Evil” and Judgment
  • The Bible’s story of the Tree of Good and Evil teaches that humans should not judge others as good or evil.
  • Only God or parents truly know a person’s objective value.
  • When people judge others, they are essentially “eating the fruit of good and evil,” which leads to a world where people are constantly at odds and doing the opposite of what is good.
  • Humans should not act as judges or prosecutors, as God is the ultimate judge.
  • If someone wrongs you, there’s no need to retaliate because that person will face consequences from a higher power.
• The Four Ways of Love and the Holy Spirit
  • Love is expressed through four key actions, which, according to the Bible, bring the Holy Spirit (God’s spirit) to a person.
  • 1. Face (Joyful Expression): Always maintain a bright and joyful expression, as your face is seen by others.
  • For example, smiling and making eye contact with strangers on the subway can create positive energy.
  • A negative expression or shouting can spread bad energy and cause stress.
  • 2. Words (Kind Speech): Speak kindly and make others happy with your words.
  • For instance, if someone steps on your foot, respond with “it’s okay” rather than anger.
  • 3. Material Things (Generosity): Use material possessions, even small amounts of money, to bring joy to others.
  • An example is a son using his allowance to buy his mother her favorite snack, showing love and appreciation.
  • 4. Body (Service/Volunteering): Use your physical body, hands, and feet to help and serve others.
  • This includes acts like helping someone in a wheelchair or volunteering at a church or temple.
  • When a person practices these four ways of love, they are said to have received the Holy Spirit, which brings qualities like joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.
  • Those who “eat the fruit of good and evil” (i.e., judge others) often lack these qualities and tend to be critical and negative, leading to stress and poor health.
• Politics, Religion, and Misinterpretation
  • He discusses the misinterpretation of Article 20, Paragraph 2 of the Korean Constitution, which states that religion and politics should be separated.
  • This separation means they should not interfere with each other, but it has been wrongly understood to mean they should have no interaction at all.
  • a healthy society, like a healthy family, needs a certain amount of “stress” or constructive conflict between different elements.
  • An example given is U.S. President Kennedy, a Catholic, who ordered the removal of morning prayers from schools, which were predominantly Christian.
  • This decision, made in the name of religious freedom, led to a significant increase in the crime rate among teenagers, suggesting that prayer had a positive influence on behavior.
  • He implies that Kennedy’s action was a political move that suppressed religion, leading to negative consequences, and possibly even his assassination.
  • The point is that religion and politics, while separate, should still have a degree of interaction and influence each other positively, rather than being completely isolated.
• The Concept of “No Other Person”
  • He references Shakyamuni‘s (Buddha’s) teaching that every person in the world exists as one and the same, meaning “there is no one else”.
  • This means that all humans are interconnected and equally noble, not that one person is superior to another.
  • Therefore, every person is of immense value, like a Buddha, and every action, even daily tasks, can be seen as an offering to the Buddha.
  • This perspective encourages seeing the inherent greatness in everyone and everything.

What is the meaning of the Tree of Good and Evil? Humans should not judge others as good or evil, as only God knows their true, infinite value.

1. The Importance of “Growing Pains” and Human Value
   experiencing “growing pains” is crucial for understanding human value, contrasting those who have suffered with those who haven’t.

1.1. The Concept of Growing Pains

1. Growing pains are essential for personal development, similar to how bamboo develops strong inner sections through periods of intense growth.
2. Without these “growing pains,” individuals may lack inner strength and break easily when faced with challenges, much like bamboo that grows too quickly without internal knots.
3. This lack of hardship can lead to a distorted sense of value, where people prioritize superficial aspects over true worth.
4. He notes a reversal or inversion of values in modern society, where the importance of hardship is often overlooked.

1.2. Impact of Lacking Growing Pains on Human Value

1. Individuals who haven’t experienced growing pains often fail to understand the true value of human beings.

2. For example, parents who initially worry about their child’s academic performance may realize their child’s inherent value after witnessing tragedies like the Sewol Ferry disaster, understanding that health and life are more important than academic success.

3. This realization helps people overcome distorted views of value and appreciate the preciousness of human life.

4. The older generation, having experienced significant hardships like the Korean War, often possesses a deep sense of reverence for others, regardless of their past actions or social status.

5. This generation understands the suffering endured by their elders and believes in treating them with respect.

6. In contrast, younger generations, who haven’t faced similar struggles, may question the need to respect elders, indicating a disconnect in understanding the value derived from hardship.

7. Interpretation of Constitutional Articles and the Role of Religion
   He discusses the misinterpretation of constitutional articles regarding freedom of religion and the separation of church and state, using historical examples to illustrate the consequences of suppressing religion.

2.1. Misinterpretation of Freedom of Religion in the Constitution

1. The Korean Constitution, Article 20, Paragraph 1, guarantees freedom of religion for all citizens.
2. However, Mr. Huh notes that actions like cracking down on religious groups using incidents like the Sewol Ferry disaster can be seen as infringing on this freedom.
3. Article 20, Paragraph 2, states that religion and politics should be separated, meaning they should not interfere with each other.
4. This article is often misinterpreted to mean that religion cannot participate in politics at all.
5. However, Mr. Huh argues that religious people are also citizens and have the right to engage in politics, and religion can and should challenge politics when necessary.
6. He uses the analogy of a married couple, suggesting that a little “interference” or “stress” (like occasional arguments) is healthy and can lead to a longer, more harmonious relationship, just as some conflict between religion and politics can be beneficial.

2.2. Consequences of Suppressing Religion: The Kennedy Example

1. He cites the example of President John F. Kennedy in the U.S. to illustrate the negative consequences of suppressing religion.

2. Kennedy, a Catholic, ordered that schools should no longer begin classes with prayer, despite the U.S. being predominantly Christian.

3. This decision, aimed at separating religion from public education, led to a significant increase in the crime rate among teenagers, suggesting that morning prayer had a positive influence on students’ behavior.

4. prayer encourages reflection on parents and God, fostering gratitude and diligence in studies.

5. Kennedy’s assassination shortly after this order is presented as a consequence of his religious persecution.

6. He suggests that Kennedy’s actions, seen as a political gamble, alienated many Christians who were not Catholic.

7. This led to speculation that his successor, Lyndon B. Johnson, may have been involved in Kennedy’s death, as Johnson benefited directly from the vacancy in the presidency.

8. The rapid inauguration of Johnson at the hospital, even before Kennedy’s body was properly moved, highlights the urgency to fill the presidential void and the political rivalries at play.

9. He concludes that suppressing religion through politics, as Kennedy did, can lead to unforeseen negative outcomes and societal instability.

10. Subjective vs. Objective Human Value
    He distinguishes between subjective and objective human value, asserting that objective value, seen from God’s or a parent’s perspective, is infinite and makes every individual precious.

3.1. Defining Subjective and Objective Value

1. Subjective value is how individuals perceive their own worth, often based on personal achievements or desires.
2. For example, someone might feel worthless and consider suicide from their own subjective viewpoint.
3. Objective value, in contrast, is viewed from a higher perspective, such as God’s or a parent’s.
4. From this perspective, every human being possesses infinite value, regardless of their subjective self-assessment.

3.2. The Parable of the Prodigal Son and Infinite Value

1. The parable of the prodigal son illustrates objective value.
2. The younger son, who squandered his inheritance and returned as a beggar, was seen as having zero value by others, including his older brother.
3. However, from the father’s perspective, the prodigal son’s value was immeasurable, even “worth more than his own life,” demonstrating unconditional love and acceptance.
4. This parable highlights that even when individuals feel worthless or hit rock bottom, their parents (or God) still see them as infinitely precious.
5. This objective value encourages individuals to persevere and live, recognizing their inherent worth beyond material or societal judgments.

3.3. Implications of Objective Value for Human Interaction

1. Recognizing objective value means that every person is precious, making it wrong to speak informally, criticize, or slander others, even those who have committed crimes.

2. A prison chaplain, for instance, treats murderers with love and respect, viewing them from an objective, God-like perspective where they are seen as having no sin.

3. This perspective suggests that all humans are already precious and “beyond salvation” in the eyes of Heaven or God.

4. He criticizes religions that teach people they are sinners needing salvation, arguing that this underestimates humanity’s great inherent value.

5. A father would always try to forgive and protect his child, not abandon them or make them earn salvation.

6. Even a murderer’s actions only slightly diminish their overall value, which remains 99.9% great in the eyes of God.

7. The concept of “Bulcheoni“ in Korean tradition, where a family’s ancestral rites are perpetually performed by the government due to their significant sacrifice, illustrates a recognition of extraordinary, enduring value.

8. This tradition signifies that certain families are considered “best” and “unique” for their contributions.

9. He references Shakyamuni‘s realization that no person can live alone and that all beings are interconnected and equally noble.

10. This means that every individual is of immense value, and every action, even daily tasks, can be seen as an offering to the “Buddha” within each person.

11. The “Tree of Good and Evil” and Its Consequences
    He connects the concept of “growing pains” to the biblical “Tree of Good and Evil,” explaining that judging others as good or evil prevents love and leads to negative outcomes, whereas God alone holds the right to judge.

4.1. The “Tree of Good and Evil” as Subjective Judgment

1. People who lack “growing pains” and grow up without hardship tend to judge others subjectively.
2. This subjective evaluation is likened to eating from the “Tree of Good and Evil” in the Bible.
3. The Bible explicitly warns humans not to eat from this tree, meaning they should not judge others as good or evil, successful or ruined.
4. Only God (or parents) truly knows the infinite value of a child and has the right to judge.
5. Humans, by judging, are essentially trying to usurp God’s role.
6. God, in fact, often favors the “prodigal son” or those who have strayed and returned, over those who appear outwardly righteous but lack empathy.
7. Those who eat from the “Tree of Good and Evil” often do the opposite of what is right, contributing to the world’s evil.
8. This judgmental attitude prevents individuals from becoming true judges or prosecutors, as they lack the understanding that comes from hardship.

4.2. Consequences of Judging and the Importance of Love

1. Judging others based on good and evil prevents love from arising.
2. He explains that the Holy Spirit, which brings nine kinds of spiritual fruits (including love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control), cannot manifest when one is judgmental.
3. The first step of love is to bring joy to others through one’s face and demeanor.
4. This involves smiling, making eye contact, and being polite, even to strangers.
5. A negative demeanor, in contrast, spreads “energy of death” and stress.
6. The second step is to use kind words that bring happiness to others.
7. Harsh or angry words can spread negativity and are considered a “grave sin”.
8. The third step involves using material things to bring joy, even small gestures like buying a parent a favorite snack.
9. This act of giving, even if it means personal sacrifice, fosters love and reciprocity.
10. The fourth step is to use one’s body (hands and feet) to serve others, through acts of volunteering and helping those in need.
11. These four actions are what bring the Holy Spirit (God’s spirit) to a person.
12. People who eat from the “Tree of Good and Evil” consistently act in the opposite way, seeing everything with complaints and negativity.
13. This constant negativity leads to stress and health problems.
14. Such individuals, especially those from privileged backgrounds without “growing pains,” often fail to understand public sentiment and can alienate others, including in politics.
15. God (or Buddha) is the ultimate judge and prosecutor, and humans should not take on this role.
16. Interfering with divine judgment by criticizing or punishing others only creates “double or triple sins”.
17. Instead, one should trust that negative actions will naturally lead to consequences from Heaven, without human intervention.

What is the meaning of the Tree of Good and Evil? It represents humans judging others, but only God knows a person’s true, infinite value.

• Growing Pains and Human Value
  • Experiencing “growing pains” (hardship and suffering) is crucial for understanding the true value of human beings.
  • People who haven’t faced difficulties often struggle to recognize the worth of others or themselves.
  • Just as bamboo needs knots to grow strong, humans need challenges to develop inner strength.
  • Societies that avoid hardship can become chaotic, as seen in the increase in crime rates when prayer was removed from U.S. schools.
  • He believes that post-Korean War generations, who experienced significant hardship, have a better understanding of human value and respect for elders.
• Subjective vs. Objective Value
  • Subjective value is how individuals perceive their own worth, often leading to self-judgment or comparing oneself to others.
  • Objective value is how God or parents view a person, which is considered infinite and precious, regardless of their actions or perceived failures.
  • From an objective perspective, every person is inherently valuable and without sin in the eyes of God.
  • Even a murderer’s value is only slightly diminished by their actions, as their core worth remains high.
• The Tree of Good and Evil
  • The Bible’s story of the Tree of Good and Evil symbolizes humans judging others as “good” or “evil.”
  • Only God (or parents) truly knows a person’s infinite value and should be the judge.
  • When humans judge each other, it prevents love from developing and leads to a negative, critical outlook on the world.
  • This act of judgment is seen as a “distortion” or “misconception” of true human value.
• The Four Joys (Love) and the Holy Spirit
  • He connects the concept of love and the Holy Spirit (in Christianity) to four ways of bringing joy to others:
  • Practicing these four joys is believed to invite the Holy Spirit, which brings qualities like joy, peace, and endurance.
  • Those who judge others (eat from the Tree of Good and Evil) tend to do the opposite of these joyful actions, leading to negativity and conflict.
• Politics and Religion
  • the Korean Constitution’s clause on the separation of religion and politics is often misinterpreted.
  • True separation means neither should dominate the other, but a healthy society requires some interaction and “stress” between them.
  • An example given is President Kennedy, a Catholic, removing morning prayer from U.S. schools, which Mr. Huh claims led to a significant increase in crime.
  • This act is presented as a political move that suppressed religion, leading to negative consequences.

The Objective Value of Human Beings and the Essence of Growing Pains

1. Basic Information

• Lecture Session and Date: Not specified in the source material.
• One-sentence main theme or title summary: This lecture by Huh Kyung-young explores the profound objective value of human beings, contrasting it with subjective perceptions, and emphasizes the necessity of “growing pains” for personal and societal development.
• Location: Not specified in the source material.
• Key Segments:
  • The Importance of Growing Pains: Discusses how hardship and struggle are essential for developing inner strength and understanding the true value of life, using the analogy of bamboo.
  • Inverted Values in Modern Society: Critiques contemporary society’s distorted values, particularly the lack of respect for elders and the misinterpretation of religious principles.
  • Subjective vs. Objective Human Value: Differentiates between self-perceived (subjective) value and God’s/parents’ perspective (objective) value, asserting that objective value is infinite.
  • Misinterpretation of Religious Freedom and Politics: Explains the correct interpretation of constitutional clauses regarding the separation of religion and politics, advocating for constructive interaction rather than strict isolation.
  • The Four Joys and the Holy Spirit: Outlines practical steps for cultivating love and joy through facial expressions, speech, material giving, and physical service, connecting these actions to the manifestation of the Holy Spirit.

2. Core Messages

3. The Indispensable Role of Growing Pains: “Young people these days do n’t experience growing pains.” This means that enduring hardship and struggle is crucial for individuals to develop resilience, empathy, and a deep understanding of human value, much like bamboo forms strong nodes as it grows.

4. The Inverted Values of Modernity: “The value itself is completely inverted.” This highlights a societal shift where fundamental principles, such as respect for elders and the true meaning of evangelism, have been distorted or reversed, leading to a decline in moral conduct.

5. Objective Human Value as Infinite: “From a father’s perspective, if it’s a son who is more precious than hundreds of billions, then should I die ? I have to live.” This conveys that from the perspective of God or parents, every human being possesses an immeasurable, infinite value, far surpassing any subjective self-assessment or worldly judgment.

6. The Correct Relationship Between Religion and Politics: “Religion cannot defeat politics, and politics must not defeat religion.” This clarifies that while religion and politics should be separate in terms of institutional control, they must engage in constructive interaction and provide mutual checks and balances for a healthy society, rather than complete non-interference.

7. Cultivating Love Through the Four Joys: “And brightening your face is the first step of love.” This teaches that genuine love and the presence of the Holy Spirit are manifested through practical actions: radiating joy with one’s face, speaking kindly, sharing material possessions, and offering physical service to others.

8. Detailed Summary

The Necessity of Growing Pains and Inverted Values

• Topic Keyword/Phrase: The Truth About Growing Pains and Societal Value Inversion
• Main Assertions and Explanations: experiencing “growing pains” – hardships and struggles during development – is vital for understanding the true value of human beings. He observes that modern youth, often raised without such difficulties, lack this understanding and exhibit a decline in basic courtesies like greeting elders. This absence of struggle leads to a superficial existence, likened to bamboo that grows without inner nodes, making it fragile and prone to breaking under pressure. contemporary societal values have become “completely inverted,” leading to a distortion of fundamental principles.
• Analogies, Examples, Biblical/Scientific/Historical References:
  • Bamboo Analogy: Bamboo grows with strong nodes (growing pains) that give it resilience; without them, it is hollow and weak.
  • Sewol Ferry Disaster Example: Parents who once worried about their child’s academic performance realized the immense value of their child’s life after witnessing the tragedy, shifting their perspective from subjective concerns to objective appreciation.
• Practical Message or Application: Individuals must recognize the importance of enduring challenges for personal growth and avoid the pitfalls of a life devoid of struggle, which can lead to a lack of empathy and an inability to appreciate true human worth.

The Misinterpretation of Religious Freedom and its Consequences

• Topic Keyword/Phrase: Constitutional Interpretation of Religion and Politics
• Main Assertions and Explanations: Huh Kyung-young clarifies the correct interpretation of Article 20, Paragraph 2 of the Korean Constitution, which mandates the separation of religion and politics. this separation does not mean absolute non-interference but rather that neither should dominate the other. He criticizes the misinterpretation that prevents religious groups from offering moral guidance or critique to political actions, suggesting that a healthy society requires a degree of constructive tension and interaction between these spheres. He illustrates how the suppression of religion by politics, or vice versa, can lead to societal decay.
• Analogies, Examples, Biblical/Scientific/Historical References:
  • Marital Relationship Analogy: Just as a healthy marriage involves partners “interfering” with each other (providing feedback and support) to ensure longevity, religion and politics should have a dynamic, interactive relationship.
  • Kennedy Presidency Example: The decision by President Kennedy to remove morning prayers from schools, based on a perceived need for religious neutrality, led to a significant increase in the crime rate in American society, demonstrating the negative consequences of suppressing religious influence.
  • Kennedy Assassination Theory: The lecture suggests Kennedy’s assassination was a consequence of his political suppression of religion, particularly Catholicism, which alienated a significant portion of the Christian population.
• Practical Message or Application: Citizens should understand that religion has a legitimate role in influencing societal morality and politics, and that a complete disengagement can be detrimental. A balanced, interactive relationship is essential for national well-being.

Subjective vs. Objective Human Value

• Topic Keyword/Phrase: The Infinite Worth of Humanity from God’s Perspective
• Main Assertions and Explanations: Huh Kyung-young distinguishes between subjective value (how one perceives oneself or others based on personal judgment) and objective value (how God or parents view an individual). from an objective, divine perspective, every human being possesses infinite and immeasurable worth, regardless of their actions or perceived failures. This objective value means that even a murderer or a “prodigal son” is precious in the eyes of God/parents. He criticizes the human tendency to judge others based on subjective criteria, which leads to a devaluation of life and a lack of love.
• Analogies, Examples, Biblical/Scientific/Historical References:
  • Prodigal Son Parable: The father’s unconditional love and celebration of the returning prodigal son, despite his past mistakes, illustrates the infinite objective value a parent places on their child, contrasting with the older brother’s judgmental subjective view.
  • Prison Chaplain Example: A prison chaplain’s act of shaking hands with and loving a murderer exemplifies viewing individuals from an objective, God-like perspective, recognizing their inherent worth beyond their crimes.
  • Tree of Good and Evil (Bible): The Bible’s warning against eating from the Tree of Good and Evil is interpreted as a prohibition against humans subjectively judging others as “good” or “evil,” a role reserved only for God.
• Practical Message or Application: Individuals should strive to view themselves and others from an objective, divine perspective, recognizing the inherent, infinite value in every human being. This fosters unconditional love, forgiveness, and prevents judgmental attitudes.

The Uniqueness of Human Existence and the “Bulcheoni”

• Topic Keyword/Phrase: The Oneness and Divine Value of All Beings
• Main Assertions and Explanations: no human can live alone; all individuals are interconnected and exist as “one and the same.” He interprets Shakyamuni’s teaching that “there is no one else” as meaning that every person is unique and irreplaceable, possessing immense value. He further connects this to the concept that every person is a “Buddha” or the Creator, and every action performed is an offering to this inherent divinity.
• Analogies, Examples, Biblical/Scientific/Historical References:
  • Adam and Eve (Bible): The creation of Eve immediately after Adam signifies that humans are not meant to live alone but in interconnectedness.
  • Bulcheoni (Korean Tradition): The “Bulcheoni” (불천위) tradition, where a family’s ancestral rites are perpetually observed by the state due to their exceptional contributions, symbolizes an enduring, recognized value that transcends generations, reflecting the idea of unique and irreplaceable worth.
• Practical Message or Application: Recognize the profound interconnectedness of humanity and the inherent divine value within oneself and others. Every action, even daily work, can be seen as an act of reverence for this shared divinity.

The Four Joys and the Manifestation of the Holy Spirit

• Topic Keyword/Phrase: Practical Steps to Cultivate Love and Receive the Holy Spirit

• Main Assertions and Explanations: Huh Kyung-young outlines four practical ways to express love and bring joy to others, which he links to the manifestation of the Holy Spirit and its nine fruits (joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control, and love). These “four joys” are: those who practice these joys will experience the Holy Spirit, leading to inner peace and positive interactions. Conversely, those who constantly judge and complain will lack these qualities.

• Analogies, Examples, Biblical/Scientific/Historical References:

  • Subway Interaction Example: Greeting an elder on the subway with a smile and offering a seat creates a positive energy that spreads, contrasting with the negative energy generated by avoidance and complaints.
  • Roasted Sweet Potatoes Example: A son buying roasted sweet potatoes for his mother, even with money he received from her, demonstrates thoughtful material giving that brings joy and strengthens familial bonds.
  • Nine Fruits of the Spirit (Bible): The lecture directly references the nine fruits of the Holy Spirit (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control) as outcomes of practicing the four joys.

• Practical Message or Application: Actively practice the “four joys” in daily life to cultivate love, bring happiness to others, and invite the presence of the Holy Spirit, leading to a more harmonious and fulfilling existence. Avoid judgmental attitudes and constant complaining, as these hinder spiritual growth and well-being.

4. Key Quotes Collection

• “People who know hardship look down on those who haven’t gone through these growing pains.” (During the explanation of the necessity of struggle for empathy.)
• “The value itself is completely inverted.” (When discussing the distortion of fundamental societal principles in modern times.)
• “So today, I will talk about growing pains and the value of us humans.” (Introducing the central themes of the lecture.)
• “Religion cannot defeat politics, and politics must not defeat religion.” (Clarifying the ideal relationship between religious and political spheres.)
• “A little stress extends lifespan, but if that stress becomes zero—if men and women become like Buddhas—then those people won’t last long and will die.” (Explaining the importance of constructive conflict and interaction.)
• “Objective value is viewed from God’s perspective.” (Defining the ultimate source of human worth.)
• “But from the father’s perspective, his younger sibling’s value is worth more than his own life.” (Illustrating the infinite objective value of a child to a parent.)
• ” what Shakyamuni said is that every person in this world exists as one and the same.” (Emphasizing the interconnectedness and unique value of all human beings.)
• “The Bible clearly conveys that humans must absolutely never eat this [Tree of Good and Evil].” (Interpreting the biblical prohibition against subjective human judgment.)
• “And brightening your face is the first step of love.” (Providing a practical, foundational action for cultivating love.)
• “If a son gives his mother love like this, does she return it? Aren’t you giving it back? Give it back.” (Highlighting the reciprocal nature of love and giving.)
• “The Holy God is with you.” (Connecting the practice of the four joys to the presence of the Holy Spirit.)

6. Historical / Doctrinal Connections
   This lecture by Huh Kyung-young builds upon his established teachings by deeply integrating several core concepts:

• Divine-Human Theory (God-man): The emphasis on “objective value” viewed from God’s perspective directly aligns with his teaching that humans are inherently divine and possess immense, infinite worth. The idea that “all humans are Buddhas, just like God” reinforces the concept of the God-man within each individual, transcending subjective human judgments.

• Importance of Character and Morality: The critique of “inverted values” and the lack of proper greetings connects to his consistent call for moral restoration and the cultivation of fundamental human virtues. The “growing pains” concept provides a framework for understanding how character is forged through hardship, a recurring theme in his teachings on personal development.

• Critique of Conventional Religion: His reinterpretation of biblical concepts like the “Tree of Good and Evil” and the “Holy Spirit” demonstrates his approach to clarifying what he perceives as distortions in traditional religious doctrines. He positions his teachings as a deeper, more accurate understanding of divine principles, emphasizing practical application over dogmatic adherence.

• Societal Transformation: The discussion on the relationship between religion and politics, and the consequences of their misinterpretation, reflects his broader vision for societal reform. He advocates for a balanced interaction that allows spiritual and moral principles to guide governance, rather than a strict separation that can lead to moral decay, as seen in his “33 policies” which often touch upon ethical governance.

• Blessing and Spiritual Growth: The “four joys” and the manifestation of the Holy Spirit are practical applications of his teachings on how individuals can elevate their spiritual state and attract blessings. This aligns with his guidance on living a life that is in harmony with divine principles to achieve personal and collective well-being.
  Newly emphasized points or developments in this lecture include:

• Explicit Link between Growing Pains and Objective Value: While the importance of hardship has been a theme, this lecture explicitly links the experience of “growing pains” to the realization of one’s objective, infinite human value, suggesting that suffering opens one’s eyes to this inherent worth.

• Detailed Practicality of the “Four Joys”: The breakdown of love into specific, actionable behaviors (face, speech, material, body) provides a highly practical framework for daily spiritual practice, making abstract concepts of love and the Holy Spirit tangible.

• Nuanced Interpretation of Constitutional Separation: The lecture offers a more nuanced argument for constructive interaction between religion and politics, rather than absolute non-interference, using the analogy of a healthy marriage to illustrate the benefits of mutual influence and critique.

7. Action Items & Blessing Guidance

8. Embrace Growing Pains: Actively seek to understand and learn from life’s challenges and hardships, recognizing them as essential for developing inner strength and a deeper appreciation for human value.

9. Practice the “Four Joys” Daily: Consciously cultivate a joyful facial expression, speak kind and uplifting words, share material possessions (even small gestures), and offer physical service to others.

10. Refrain from Subjective Judgment: Avoid judging others as “good” or “evil,” understanding that this role belongs solely to God. Instead, strive to view every individual from an objective, divine perspective, recognizing their inherent, infinite worth.

11. Engage Respectfully with Elders: Make a conscious effort to greet and show respect to elders, recognizing the wisdom and experiences of previous generations, thereby reversing the trend of inverted values.

12. Foster Constructive Interaction: Understand that a healthy society benefits from constructive interaction between religion and politics, where each can offer guidance and critique to the other, rather than complete isolation.

13. One-Sentence Overall Summary
    Huh Kyung-young teaches that true human value is objectively infinite, bestowed by God, and realized through embracing “growing pains” that build character and empathy, while urging society to reverse its inverted values by practicing the “four joys” of love—joyful face, kind speech, material giving, and physical service—to manifest the Holy Spirit and foster harmonious interaction between religion and politics.

The Truth About Growing Pains and Human Value

1. Keyword Frequency

• value: 29
• religion: 22
• God: 12
• Bible: 9
• parents: 9
• politics: 8
• Constitution: 6
• growing pains: 6
• son: 6
• love: 6

2. Today’s Central Metaphor
   The central metaphor compares the necessary struggles and challenges in human development to the “growing pains” that bamboo experiences to become strong and hollow inside, contrasting it with bamboo that “spins out” without internal structure, representing individuals who haven’t faced hardship.

3. Lecture in Numbers

• 25 years (or several decades): The time elapsed before Mr. Huh met the Army Second Lieutenant again, who had become a Chief Prosecutor.
• 30: The number of other sons and daughters who died in the womb, leading a parent to appreciate their own child more.
• 20 (Article 20): Refers to Article 20 of the Korean Constitution, concerning freedom of religion.
• 21 (Article 21): Mentioned in conjunction with Article 20, likely referring to another constitutional article.
• 1 (Paragraph 1): Refers to Paragraph 1 of Article 20 of the Constitution.
• 2 (Paragraph 2): Refers to Paragraph 2 of Article 20 of the Constitution, stating that religion shall be separated from politics.
• 90 (years): The age to which families who interfere and fight a little are said to live.
• 99%: The percentage of the U.S. population that Mr. Huh claims is Catholic (later corrected to Christian).
• 1%: The percentage of the U.S. population that Mr. Huh claims is Catholic, after Kennedy became president.
• 70%: The increase in the crime rate after morning prayer was removed from U.S. schools.
• 100 million (or 7 billion or 1 billion): The number of people in the world, which Shakyamuni’s realization implies is “just one person.”
• 0.1%: The amount by which a human’s precious value is lowered by committing sins like killing, murdering, drinking, or going astray.
• 99.9%: The remaining great value of a human being, even after committing sins.
• 5th generation: The number of generations for which ancestral rites are typically served in a standard grave.
• 4 (generations): The number of generations for which ancestral rites are typically served.
• 9.27 million (or 900 minutes): Refers to the duration or scale of war our country experienced.
• 936 (Invading): Refers to an invasion our country experienced.
• 7 billion won: A prize amount mentioned in the context of delusional thinking.

4. Signature Sentence
   “Only God, who sent you to this earth, knows your true worth.”

5. Concise Summary & Highlights
   true human value, seen from a divine perspective, is infinite and unaffected by subjective judgments or worldly struggles.

• Growing pains are essential for developing inner strength and understanding human value.
• Subjective human value often misjudges worth, while objective value, seen by God or parents, is infinite.
• The separation of religion and politics in the Constitution is misinterpreted; they should have a healthy, constructive conflict.
• Kennedy’s removal of morning prayer from schools led to a significant increase in crime, demonstrating the importance of spiritual grounding.
• Judging others as “good” or “evil” (eating the fruit of good and evil) prevents love and is a role reserved for God.
• Love is expressed through a joyful face, kind words, material generosity, and physical service (volunteering).
• All humans are inherently precious and valuable, akin to Buddhas or God’s perfect children, regardless of their actions.

6. Scriptural / Religious Citations

• Bible (Prodigal Son): The story of the prodigal son is referenced to illustrate objective value from a parent’s perspective, where the father cherishes the returned son despite his past actions, contrasting with the older brother’s judgmental view.
• Bible (Tree of Good and Evil): He references the “song of good and evil” (likely meaning the Tree of the Knowledge of Good and Evil) to explain that humans should not judge others as good or evil, as this role belongs only to God.
• Bible (Holy Spirit / Nine Kinds of Spirits): He refers to the coming of the Holy Spirit, which consists of “nine kinds of Spirits” (likely referring to the Fruit of the Spirit in Galatians 5:22-23), with love being the first, followed by joy, peace, endurance, mercy, gentleness, neutrality, loyalty, persuasion, and restraint.
• Buddhist Scriptures (Shakyamuni’s realization): Shakyamuni’s realization that a person can never live alone and that “every person in this world exists as one and the same” is cited to emphasize the interconnectedness and singular preciousness of all human beings.
• Prajnaparamita Sutra (Banyasin): The Prajna wind of the Buddha in the three realms of Nirvana, the guest of Jeondomongsan, is mentioned as appearing in the Prajnaparamita Sutra (Banyasin).

7. Historical & Epochal Context
   The lecture is situated in a contemporary context where traditional values, such as respecting elders and understanding human worth, are perceived to be eroding, especially among younger generations. He contrasts this with the post-Korean War generation, who experienced significant hardship (“growing pains”) and developed a sense of reverence. It also touches upon historical events like the Korean War and the Imjin War to highlight periods of national struggle and the development of resilience. The discussion of religion and politics references the U.S. (Kennedy’s presidency) and the Korean Constitution, indicating a modern, democratic societal framework.

8. Key Figures & Events Referenced

• Army Second Lieutenant / Chief Prosecutor: An unnamed individual who was helped by Mr. Huh and later became a Chief Prosecutor, illustrating the long-term impact of kindness.
• Kennedy (John F. Kennedy): The U.S. President who, initiated religious persecution by removing morning prayer from schools, leading to a rise in crime and his assassination.
• Johnson (Lyndon B. Johnson): Kennedy’s successor, who is implicated by some in Kennedy’s assassination.
• Jacqueline (Jacqueline Kennedy Onassis): Kennedy’s wife, whose autobiography is mentioned in the context of his assassination and Johnson’s inauguration.
• Kim Gong / Mr. Kim Gong: An individual mentioned in the context of discussing religion and law.
• Professor Cho: An individual mentioned in the context of discussing religion.
• Shakyamuni (Buddha): Referenced for his realization that no person can live alone and that all beings are one and equally noble.
• Adam and Eve: Biblical figures mentioned to illustrate the necessity of companionship for human existence.
• Cain and Abel: Biblical figures mentioned in the context of God’s preference for the prodigal son over the “filial sons” (like Cain).
• Imjinhoe (Imjin War): A historical event referenced to illustrate the sacrifice of a family (grandfather, son, grandson) for their country, leading to the King bestowing “Bulcheoni.”
• Sewol Ferry disaster: A modern tragedy referenced to illustrate how witnessing the death of others’ children can shift a parent’s perspective and make them appreciate their own child’s life more, even if they are not academically successful.
• Korean War: A historical conflict mentioned as a period of significant “growing pains” for the Korean people, contributing to their resilience and development.

9. Core Concept Definitions

• Growing Pains: The necessary suffering, hardship, and challenges experienced during development that build inner strength, resilience, and a deeper understanding of life and human value. It’s likened to the internal structure of bamboo that makes it strong.
• Evangelism (as “delusion” or “misconception”): He redefines evangelism in a negative light, suggesting it’s a “delusion” or “misconception” that distorts true value, implying a misguided or inverted understanding of spiritual truth.
• Distortion: A concept related to evangelism, where values are twisted or inverted, leading to incorrect perceptions and actions, such as not greeting elders despite knowing it’s right.
• Subjective Value: A person’s self-assessment of their own worth, often based on personal desires, achievements, or perceived superiority. It’s a self-centered view.
• Objective Value: The inherent, infinite worth of a human being as seen from God’s (or a parent’s) perspective, regardless of their actions, sins, or worldly failures. This value is considered absolute and precious.
• Bulcheoni: A special honor bestowed by the King upon a family whose three generations died for the country, meaning the government continues to perform ancestral rites for them indefinitely, beyond the usual four generations. It signifies an exceptionally important and unique family.
• Eating the Song of Good and Evil (Tree of Good and Evil): A metaphorical reference to humans judging others as “good” or “evil,” a role that Mr. Huh asserts belongs only to God or parents, as only they know a child’s true worth. Engaging in this judgment prevents love.
• Four Kinds of Love / Four Techniques: The practical ways to express love and bring joy to others, which are:
  • Joyful Face: Maintaining a bright and welcoming facial expression.
  • Kind Words: Speaking pleasantly and making others feel good.
  • Material Generosity: Sharing material things, even small amounts, to make others happy.
  • Physical Service (Hands and Feet): Helping others with one’s body, such as volunteering or assisting those in need.
• Holy Spirit (Nine Kinds of Spirits): The presence of God’s spirit, manifested through nine qualities (love, joy, peace, endurance, mercy, gentleness, neutrality, loyalty, persuasion, restraint), which are cultivated by practicing the “four kinds of love.”

10. Central Questions & Answers

• Central Question: What is the true value of a human being, and how can individuals realize and live according to it in a world where values are often inverted?
• Speaker’s Main Answer: The true value of a human being is objective and infinite, seen from God’s or a parent’s perspective, making every person precious regardless of their actions. This value is best understood through experiencing “growing pains” and expressing love through a joyful face, kind words, material generosity, and service, rather than through subjective judgment or distorted religious views.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes by urging listeners to recognize their inherent, infinite value as seen by God and to refrain from judging others. It advocates for living a life of love expressed through a positive demeanor, kind words, generosity, and service, which are seen as manifestations of the Holy Spirit. The philosophical implication is a radical re-evaluation of human worth, shifting from a judgmental, performance-based view to one of unconditional, divine love and acceptance. This perspective suggests that societal problems, like crime and inverted values, stem from a failure to recognize this fundamental truth and to cultivate genuine love and empathy. It implies that true spiritual growth and societal harmony come from embracing one’s own and others’ objective value, rather than engaging in subjective judgment or religious dogmatism.

12. Cross-Referencing

• Biblical Parallels: He frequently draws parallels to biblical narratives (e.g., the prodigal son, the Tree of Good and Evil, the Holy Spirit/Fruit of the Spirit) to explain his concepts of human value, judgment, and love. These are widely known biblical stories and concepts.
• Buddhist Parallels: He references Shakyamuni’s teachings on interconnectedness and the inherent nobility of all sentient beings, aligning with the concept of objective human value.
• Constitutional Law: He references Articles 20 and 21 of the Korean Constitution regarding freedom of religion and the separation of religion and politics, indicating a connection to legal and governmental frameworks.

13. Content Gaps & Unaddressed Areas

• Definition of “Evangelism” as “Delusion”: He redefines “evangelism” as “delusion” or “misconception” without fully explaining the basis for this reinterpretation or how it aligns with conventional understandings of evangelism. A more detailed explanation of this specific redefinition would strengthen the argument.
• Specifics of “Growing Pains”: While the metaphor of bamboo is used, the lecture could benefit from more concrete examples of “growing pains” in modern life beyond general hardship, and how individuals can intentionally cultivate them or learn from them.
• Reconciliation of Religious Views: The lecture critiques certain aspects of Christianity and Buddhism (e.g., “salvation” concepts, judging others) while simultaneously drawing on their scriptures. A clearer framework for how these seemingly contradictory views are reconciled within His philosophy would be beneficial.
• Practical Application of “Objective Value”: While the concept of objective value is central, more practical guidance on how individuals can consistently perceive and act upon this value in daily interactions, especially with those they find difficult, could be explored.
• Source of Numerical Data: The statistics cited, such as the 70% increase in crime rate after Kennedy’s policy change, are presented without specific sources or studies. Providing these would enhance the credibility of the claims.

14. Future Predictions & Prophetic Statements

• Consequences of Lack of Growing Pains: He predicts that children who grow up without experiencing “growing pains” will “break” when their parents are no longer there to support them, implying a future of instability and failure for such individuals.
• Societal Decline from Inverted Values: He implies that the current inversion of values and the subjective judgment of others will continue to lead to a “rotten” country and a “messy” society, with a lack of hope.
• Punishment for Wrongdoing: those who swear at others or commit wrongs will “get punished” by Heaven, even if others do not retaliate, implying a divine system of justice.

Executive Insight
This lecture by Huh Kyung-young offers a profound reinterpretation of human value, asserting that every individual possesses infinite, objective worth from a divine perspective, irrespective of their actions or societal judgments. The core takeaway is a call to abandon subjective judgment—likened to “eating the fruit of good and evil”—and instead cultivate love through a joyful demeanor, kind words, generosity, and service. This framework suggests that societal ills, from crime to political discord, stem from a fundamental misunderstanding of this inherent value and the misapplication of judgment. For a thoughtful professional, this implies a strategic shift from a critical, evaluative mindset to one of unconditional acceptance and proactive compassion, fostering stronger relationships and a more harmonious environment by recognizing the intrinsic worth in every interaction.

This excerpt from the “Happy World” YouTube channel features a speaker discussing the “Tree of Good and Evil” and the importance of “growing pains” in human development. The core message is that humans should not judge others, as only a higher power (God/Heaven/parents) truly understands a person’s objective value. experiencing hardship fosters empathy and a deeper understanding of human worth, contrasting this with those who grow up without challenges and lack the ability to connect with others or society.

The Essence of Human Value

The Objective Value of a Human Being
humans often misinterpret their own worth, focusing on subjective achievements or failures. However, true value is objective, seen from a divine or parental perspective, where every individual is infinitely precious regardless of their actions. This perspective is crucial for fostering love and understanding.

Objective value is viewed from God’s perspective. We call this the position of heaven. It is viewed from the perspective of the sky. In other words, it means looking at it from a parent’s perspective.
In this way, human value is objective value, whereas the value given by God or parents is infinite. That is why every single person is precious.

The Parable of the Prodigal Son and Infinite Worth
Drawing on the parable of the prodigal son, Mr. Huh illustrates that even a child who has strayed and squandered their inheritance is still seen as infinitely valuable in the eyes of a parent. This highlights that a person’s worth is not diminished by their mistakes or perceived failures.

If I die, I think of myself as a useless fellow right now, but looking at it from a parent’s perspective, there is the prodigal son.
But from the father’s perspective, his younger sibling’s value is worth more than his own life. In his father’s eyes, he is a perfect 100.

The Danger of Subjective Judgment: Eating the “Tree of Good and Evil”
He uses the biblical metaphor of the “Tree of Good and Evil” to explain why humans should not judge others. To do so is to assume a divine role, leading to a distorted view of human value and preventing the development of love and empathy. This act of judgment is seen as the root of societal problems.

The Bible describes the subjective view of humans as having eaten the song of good and evil. If you tell them, they are bad guys; if you tell them, they are ruined guys; and if you tell them, they are successful guys—that is how you subjectively evaluate every human being. The Bible clearly conveys that humans must absolutely never eat this (the Tree of Good and Evil).
If you look at the other person based on good and evil, does love arise ? Does love develop ? It won’t happen.

The Importance of “Growing Pains”

Growing Pains as a Catalyst for Empathy
experiencing “growing pains”—hardship and suffering—is essential for developing a deeper understanding of human value and empathy. Those who have faced challenges are better equipped to understand others and society’s sentiments.

people who know hardship look down on those who haven’t gone through these growing pains.
However, those who haven’t experienced growing pains, those who have n’t suffered, have absolutely no idea about the value of a human being.
What I want to tell you today is that having these growing pains makes a person look higher. But those who grew up well-fed in rich families, unaware of how scary the world is, and acted well, did n’t go through the growing pains of throwing a tantrum at the slightest provocation from the world.

The “Bamboo” Metaphor: Inner Strength from Hardship
He uses the metaphor of bamboo to illustrate the importance of growing pains. Just as bamboo develops strong nodes (growing pains) that allow it to withstand challenges, humans need to experience hardship to build inner strength and resilience. Without these “nodes,” a person becomes fragile and breaks easily.

If the bamboo grows like this, it won’t grow like this. Bamboo always creates growing pains in the middle. It’s like this. But what are the kids like these days? The bamboo just spins out like this. It has no inside. It’s fine when his parents hold it for him, but after his parents die, his siblings leave, and later he gets married and lives with his wife, this kind of tree breaks.

The Role of Religion and Politics

Misinterpretation of Religious Freedom
He criticizes the common misinterpretation of the constitutional separation of religion and politics. this separation does not mean religion should have no influence on society or politics, but rather that neither should dominate the other. He believes that religion, as a reflection of the people’s values, should be able to offer guidance and critique to politics.

Religion cannot defeat politics, and politics must not defeat religion. it is called separating the sake and sake. They cannot interfere with each other.
religion can interfere in politics, but they misinterpreted the clause and just wrote about religion as religion and politics as politics.

The Kennedy Example: The Consequences of Suppressing Religion
He cites the example of President Kennedy’s decision to remove morning prayer from schools, which he claims led to a significant increase in crime rates. This is presented as evidence that suppressing religious influence can have detrimental effects on society, particularly on the moral development of youth.

But Kennedy is Catholic. Then Catholics make up 1% of the U.S. ever since this person became president, he’s saying that all schools shouldn’t pray before class from now on. There is freedom of religion, so why do things strictly according to Christianity? With this situation, when all schools started holding classes without praying from that time on, how much did the crime rate increase? It went up 70%.

The Nine Spirits of the Holy Spirit: The Foundation of Love
He connects the concept of love to the “nine kinds of Spirits” mentioned in the Bible, emphasizing that true love manifests through actions like bringing joy to others with one’s face, words, material things, and service. These actions are seen as essential for cultivating a positive and harmonious society.

The coming of the Holy Spirit consists of nine kinds. In the Bible, then these nine kinds of Spirits are the first, the very first. This love. What kind of man is this? Happy. Joyful happiness. What is the first one? You have to give others joy with your face.
And brightening your face is the first step of love. Second way of speaking. Wording. Someone stepped on my foot, so I’m telling you, it’s okay. I really need to make it feel good like this.
You have to make others happy even with a small amount of money like this. Once a day. Once. Then what is the fourth one? Body Hands and feet. With seven hands and feet, I give joy to others with my body. This is volunteering.

Script: The representative index reflection isn’t working well today. yes. it’s okay. The truth about growing pains.

regarding the value of a human being, as I mentioned earlier, there was an Army Second Lieutenant who was there, and because he thought he was a senior, he even helped with water and meals. People from Ilsan won’t receive blessings later on. That private really came over. He had just come from law school, but he kept telling me, “You need to study.” I’m sure I’ve already sent you, so you study.

I kept helping that person like this. So later, I met that person at the office for the first time in 25 years—or rather, several decades—and he had become a Chief Prosecutor. How glad I was to meet him at the Prosecutor’s Office. But he himself cannot recognize it, yet that person is someone who has received the grace of recognizing him.

people who know hardship look down on those who haven’t gone through these growing pains. I just don’t know how to greet others. These days, since parents only have one child, the thing that single parents are worst at is not greeting elders properly, but just not greeting them at all. huh.

If an adult greets first, they stare intently. Then, for those who have n’t suffered, for those who haven’t experienced pain while growing up, it is called growing pains. If the bamboo grows like this, it won’t grow like this. Bamboo always creates growing pains in the middle.

It’s like this. Isn’t that right ? Like this. But what are the kids like these days? The bamboo just spins out like this. It has no inside.

It’s fine when his parents hold it for him, but after his parents die, his siblings leave, and later he gets married and lives with his wife, this kind of tree breaks. Just take a little bit of gunfire and it’ll pass. But there are quite a lot of kids like this these days. Right.

What happened to this value? The value has completely reversed these days. The value itself is completely inverted. The value is completely inverted. What is evangelism? It’s been reversed.

This value is upside down. was converted. So today, I will talk about growing pains and the value of us humans. This is a very important story.

What is another word for evangelism ? In other words, evangelism is not like reversal. That isn’t evangelism, is it? I don’t know. I don’t know. It’s different.

Let’s call evangelism by another word. You know, we say evangelism by another word. Evangelism, evangelism— this isn’t the exact word. They say evangelism is necessarily evangelistic daydreaming, so in other words, evangelism is a delusion.

Misconception. But it’s a misconception, and not all kids are mistaken. It also distorts. Distortion.

Regarding the word ‘distortion,’ isn’t that the character for ‘distortion’? yes. okay. okay. Distortion.

This is called distortion. He talks about how the past is reversed and how the foreign country is reversed as well. He calls this “pastoral delusion” and is just mistaken. Misconception.

What is a foreign country? I know it, but I’m doing it upside down. I need to greet the elders, but I do n’t do it intentionally. It’s done classically. Because whenever the teacher does something, I pick a fight with that teacher for no reason.

He knows he should listen to his parents when they do something, yet he talks back to them. it is not the character Baeuljeong. It is stubbornness to do what is not right. We call someone who claims that something is not right “correct” or “correct.” people who haven’t gone through this growing pains right now have absolutely no idea about the value of human beings.

as the other sons and daughters died in the womb over time—30 of them—he began to see his own children again. a person who was constantly worried because their child was not good at studying and always fought with their son, saw the Sewol Ferry disaster and witnessed other sons dying, and thought, “It’s not important that you aren’t good at vocational school.” I’m more grateful than you being fine like this. That is when the person who was lost in evangelism and daydreaming returns. I heard that only my son is healthy.

What would happen if a kid like him died in the middle of math school? Even though my daughter isn’t good at studying, she is valuable. When you realize the distorted dreams of value like this, the value of a human being becomes visible. However, those who haven’t experienced growing pains, those who have n’t suffered, have absolutely no idea about the value of a human being. my point in today’s lecture is that young people these days do n’t experience growing pains.

We, the generations after the Korean War, the adults, are people who have gone through this a lot. If you look at it now, you will definitely develop a sense of reverence. Whether that person was a murderer, a swindler, or a thief, every adult and every unemployed person bowed their head before him. why? I’m saying that those people caused this much ruin to our country during the Korean War.

do we need to be nice to the elderly right now? Ca n’t you? You have to treat them well. I should treat them well. yes. the only people who think we should treat the elderly well are the elderly themselves.

why? I know the elderly have suffered. We all went through a lot of hardship back then. But young people ask their fathers, “Why do you suffer?” I can eat it then. The rice is like this.

Then, you rascal, back then there was n’t even a southern face. Why isn’t there a namyeon? Why is n’t it there? If things are like this, then there is nothing to say about these kids. what I’m going to talk about today is, hey, let’s think about our values. Let’s take a look.

Now, regarding human values, there are subjective and objective values. As for religion, as our assistant professor mentioned earlier, regarding Article 20 of the Korean Constitution—since I graduated at the top of my class from law school—if you look at Article 20, there is freedom of religion. if someone goes around not following their own religion, and just like Mr. Kim Gong mentioned earlier, if someone brings up religion and asks, ” Why are you talking about religion?” like Professor Cho, then that is resolved by law.

no. Religion is… uh, yeah, that’s what I mean. I know what you mean.

There are times when you do things abroad. It’s fun. Regarding the 20th Constitution, using the Sewol Ferry incident to crack down on the Salvation Sect seems a bit religious. You could say that it is somewhat applicable to Article 20 of the Constitution.

If you go a little too far, it gets stuck here. But regarding Article 21 and Article 20, this is Paragraph 1, and regarding Article 20 Paragraph 2, what would Article 20 Paragraph 2 be ? All citizens of our country have freedom of religion. What is Paragraph 20? huh. No, what did the teacher say? Yes, in front.

Regarding the second paragraph of the 20-character rule, all citizens have the right to freedom of religion. The second point is important. It concerns actions taken against the law. For example, regarding the current freedom of religion, criticizing or slandering other religions…

and then, this is a very important point, but because we misinterpreted it, the country has become this rotten. You really need to know this. We are bringing this up because of what our assistant professor said earlier, so please keep this in mind for your reference. Article 20, Paragraph 2 of this Constitution states that religion shall be separated from politics.

I set it up like this. Religion cannot defeat politics, and politics must not defeat religion. it is called separating the sake and sake. They cannot interfere with each other.

I put it like this. They misinterpreted this and ended up asking what the country was. Religious people can also vote in politics. Right, isn’t it?

huh. Religion must not join politics, and politics must not join religion. This is how it was done to the Constitution. We are misinterpreting this.

Religions could become powerful groups and demand that the President step down. You know, the Catholic Church can do that. Well, they could say things like “the President must step down.” But when this religion criticizes and challenges politics, they bring up the Constitution and ask why religion is interfering in politics. Religion is something the people do, too.

religion can interfere in politics, but they misinterpreted the clause and just wrote about religion as religion and politics as politics. The neighbors always have to interfere with that house. For a long life for both partners, the husband must always interfere with the wife, and the wife must always interfere with the husband. Yeah, if a married couple gets along well, it’s all good.

yes. Families that interfere with each other and fight morning and evening live to be 90, but people who never fight do not live long. why? Whenever I bring the squid caught in Sokcho all the way here, if I put in other fish, that fish stays fine. stress. uh.

You need a little stress. But it’s okay if the family fights a little. You shouldn’t fight seriously. Then, the parents’ lifespan increases.

A little stress extends lifespan, but if that stress becomes zero—if men and women become like Buddhas—then those people won’t last long and will die. yes. Just like that, politics and religion have to have a little conflict. Just each other.

Hey, why do you do politics like that ? Why are you educating the kids separately? We should be doing it this way, but then Canada became president and said exactly what our teaching assistant said. What did you say? 99% of the U.S. is Catholic. okay.

Isn’t that right ? that, that is Christianity. So all schools pray in the morning and then have classes. okay. But Kennedy is Catholic.

Then Catholics make up 1% of the U.S. ever since this person became president, he’s saying that all schools shouldn’t pray before class from now on. There is freedom of religion, so why do things strictly according to Christianity? With this situation, when all schools started holding classes without praying from that time on, how much did the crime rate increase? It went up 70%. It’s like telling teenagers to pay whatever they can.

When the children just prayed and studied, the crime rate was almost non-existent. But since the President completely removed the morning prayer, American society just fell into a mess. So why is it such a big deal to pray in the morning before class? Let’s pray and think of our mom and dad. Let us think about what our mother and father, who sent me to this school, are doing now and how much hardship they are enduring, and then we begin our studies.

Ah, thank you, parents and God. We studied hard and became excellent people. Let’s just study with the kid who prays like this and studies. And the kid who studies becomes like heaven and earth.

Is it correct or not ? you’re right. I was told to clap loudly because I’m being recorded here. An example of hitting like that. No, listen to me just now, I’m having a hard time.

Your body improves so much that your hand hurts from hitting it hard. Kennedy started religious persecution as a political gamble and a stake in becoming president. They persecuted the Catholic religion. if you get shot shortly after giving that order, you die.

something strange happens here. This is because the United States is a Christian nation, but here, Catholicism has completely taken over Christianity. all Christians are trying to belong to the good Sun-i without exception. Because I am a Christian.

The president is Catholic. I’m Catholic. Then, who do you want to become president? I want to become John Seon. John Sun played as a substitute.

There is talk that John Sun ordered the shooting of Kennedy. Why would it be? Everyone takes this person’s side. well, Johnson did it, so just accept it as is. In the version where Kennedy died, the president takes office at the hospital.

Do the President’s bedroom in the emergency room. why? The U.S. presidency cannot be left vacant for even a minute. Since they were rivals with the Soviet Union, the body of the deceased was moved from where it was, and while the presidential inauguration was taking place here, Mrs.

Jacqueline came over and wrote a letter of justice. And what Jacqueline thought to herself… it appears in Jacqueline’s autobiography. You must be so furious.

Ah, I’m also talking about the voluntary corpse with the pay. He serves as the [number]th President of the United States. This is how the Vice President is automatically made. they say that religion (Buddhism) and politics were originally rivals, and the point is that this kind of phenomenon occurred because Kennedy suppressed politics and then suppressed religion.

in countries with freedom of religion, you can simply choose not to listen to religious talk, no matter how much someone like Kim Gomoni talks about it. Someone who doesn’t want to listen. You understand Musaji. That in itself is n’t bad. But if you keep repeating the same thing about how you need to cut down on time to make things go well, people will dislike it.

Aunt Kim, who doesn’t talk about religion—not that I’m telling you not to. yes. What is the value of a closed-off space? What is objective value? The indirect aspect is that subjective thing is judging for oneself. hmm.

Self-objectivity… well, I mean, that is subjective. But what do you mean by subjective? Subjective value is human subjective value. What is human subjective value? What is the objective value of a human being? That is the point.

yes. What is human subjective value? When it comes to achieving what you want to do, you subjectively think you are superior, and you know your own path best. Then that is a subjective value. But the sky only recognizes objective value.

Objective value. Now, regarding objective value, since this is a bit difficult for you, you absolutely must know this. Objective value is viewed from God’s perspective. We call this the position of heaven.

It is viewed from the perspective of the sky. In other words, it means looking at it from a parent’s perspective. We all have parents. when I look at my own worth, even if I want to commit suicide, from my perspective, I am only worth suicide.

However, when I think of my mother and father, I do n’t think they are infinitely valuable. If I die, I think of myself as a useless fellow right now, but looking at it from a parent’s perspective, there is the prodigal son. In Christianity, there is the prodigal son and the filial son. The filial son is the older one who is welcomed in, but this is the younger brother.

This fellow ran away with his father’s inheritance and spent it happily, but when he ran out of money, he returned to his father as a beggar. the father slaughtered a cow—for example, a sheep—for him, and… well, yes. he treats the lender well.

Even though I treat him well, when everyone looks at him, this younger brother’s value is zero. yes. But from the father’s perspective, his younger sibling’s value is worth more than his own life. okay.

uh. In his father’s eyes, he is a perfect 100. Just like this, his father cherishes his returned son that much. But from my brother’s perspective, he is a rival.

We live our lives looking at all humans in the same way an older brother looks at his younger sibling. I see them as rivals. There is n’t a single absolute rival among them. When I look at this person, what I see is that someone like this ca n’t succeed.

You succeed for a while, but eventually, everything goes to ruin. People like this are the kind of people who don’t experience growing pains. You need to keep that in mind. But since someone like Dangja has committed sins, done bad things, and done evil himself, would he or would n’t he understand others? It means your heart becomes more open to understanding.

In his father’s eyes, his older brother sees him as a complete failure, and in the eyes of others, he is a beggar. when others pass by, I move out of the way. But from the perspective of the parents looking for that child, it is precious, isn’t it? Isn’t that right ? The value of us humans is incredibly precious. looking at the parents who gave birth to me, I do n’t see any value in them.

Whenever I hit rock bottom, my business completely fails, and I have no money, I think of my parents in October and get back up. In my parents’ eyes, I’m worth hundreds of billions. I do n’t have this kind of money right now regarding asset value. But what is it? From a father’s perspective, if it’s a son who is more precious than hundreds of billions, then should I die ? I have to live.

We have to live. In this way, human value is objective value, whereas the value given by God or parents is infinite. That is why every single person is precious. speaking informally to others or criticizing them directly is absolutely wrong.

Got it? yes. Earlier, regarding religion, when we talk to others like that, or on television, just saying things like “Yu Bae-won is like this or that”—even if that person is a murderer—what is the point of treating someone so excessively ? It hurts that person’s parents. we have a prison chaplain who visits any sinner, shakes hands with even a murderer, and loves them. okay.

Isn’t that right ? yes. That is the human attitude. From what perspective are you viewing that? Here, the prison pastor is truly excellent, considering that monks go to prison and report on the number of murders. We talk while saying this.

From what perspective was that viewed? I viewed it from an objective perspective. I saw the value. That is seen from God’s perspective. The pastor went and [criminalized] the murderer.

Ah, brother, you are going through a lot of trouble. Believe in God. Believe in the Buddha. When speaking like this, from God’s perspective, that person has absolutely no sin.

parents do not hold their children accountable for any sin, so why must humans be saved? The problem is whether the Salvation Sect members need to be saved. How do you understand? You are already precious humans in heaven, and your parents are in the same position as your parents or God. Does n’t it seem like it? You guys are already beyond just salvation. When viewed completely from the sky, it is like having the back of spring.

okay. Is n’t that right? Since there is a Gaeulchi like that, someone like me comes and teaches him again. I came when you all had given up on yourself due to your subjective values. Come here and tell me that your value is such that even when some religions say you are sinners or whatever, I appear and tell you that you are people of this great value, and that Heaven cherishes you so much, so why are you wandering aimlessly like this? Is n’t that right? when I see people talking about receiving salvation or going somewhere to join a certain religious group, I realize that there are still many things that these religions have not yet realized.

Is n’t that right? If you have ten sons, the father saves some of them and does not save others. Is n’t that right? amen. No matter what you do, Father always tries to let you off the hook. What kind of parents would turn me into a prison and make me go rummage through rice at home ? Everything is already forgiven.

You know what I mean. huh. If his son goes bankrupt and runs away, the father hides him. That could be the case. okay.

In this way, a father and his child are in harmony. Consolidated It’s like with a child, but we mistake that for something else, and we mistakenly think that we were abandoned by our father. We are abandoned, so we have to make a good impression to be saved. I mean, where in the world is there such a law? you’re right.

You all need to be careful of that kind of religion. Right, isn’t it? yes. It is not just one religion that does that; all religions, whether Buddhist or Christian, are wrongly distorting it. That will serve as a strategy from a theological perspective going forward.

yes. We humans are underestimating our great value too much. I mean, humans. I drank a little and did something bad.

Is that what makes that person a bad person? That’s not true. yes. If the precious value of a human being is 100, then killing, murdering, drinking, and going astray only lowers that value by 0.1%. The value of a human being is 99.9% great.

Even a murderer, while acting crazy, would go and pull a child out of the water if they fell in, you know? Even the bandits, back in the day, told the Imjinhoe that those scoundrels had come to a wealthy family’s house in a rural village, kidnapped and abducted Korean women, and tried to steal rice, saying, “This won’t do.” When the grandfather got up to go fight those foreigners, the son followed him. As a result, the grandfather died, the son died, and even Seonja was killed by the Japanese—three generations in total. what happens when three generations die ? What did the King bestow upon that righteous army whose three generations had died ? Do you guys know? I don’t know that. I don’t know.

If we use a standard grave, how many years do we serve the ancestral rites? 5th generation. 4 of them. 4th generation. After four generations, do you not observe the Sisa ceremony? Jiyo.

4th generation. They say that after four generations, they serve four generations, but the King… the grandfather, son, and grandson came to the Imjinhoe, and the entire family lineage died. The church died completely.

you know the King didn’t burn that person’s grave. What is it? Bulcheoni did Bulcheoni. Bulcheoni. what is Bulcheoni? This “Bulcheon” means that the government continues to perform ancestral rites for them.

It’s not just about performing ancestral rites for the four generations; it’s about continuing to perform them. there is this guy who is a total jerk. There was a time in our Joseon Dynasty. you know.

huh. This is the Emperor who came when the capital was moved. When talking about guiding the soul to heaven, like this… but when did you hear about that ‘Bulcheoni’ ? No, there is a house where the Buddha is untouched inside.

Ah, there is a house that is not a permanent residence. But now, the family that becomes a permanent family is the best family. best. if there is a Bulcheoni in that family, then that family is a very important family. What did you say to the whole world? It is unique and exclusive.

What this means is that, right below the sky, above the sky, or below the sky, there is no one higher than me. what Shakyamuni realized here is that a person can never live alone. You cannot live alone. No matter how great a person is, they cannot live alone.

According to the Bible, if Adam was created, Eve must have been created immediately so that the two could live together. If only one person was created, that person would die and disappear after a while. okay. As such, it is dangerous for a person to have the concept of being alone.

A person can never live alone. what Shakyamuni said is that every person in this world exists as one and the same. it means that everyone has no one else. This is what I mean.

there is no such thing as another person. There is no one else. That is what it means. It doesn’t mean that only Sakyamuni applicants follow this.

People interpret this the other way around. In the Heaven realm or the practice of reading, the existence called ‘I’ is not Shakyamuni. This is what I am talking about—you all. If you use ‘human’ as the human factor, it works.

All sentient beings. All sentient beings. It means that there is no one in the whole world as noble as a human being. So what does that mean? Even if the entire human race in the world was 100 million—whether there were 7 billion or 1 billion people at the time when Sakyamuni was present—that 100 million is not 100 million.

It’s just one person. We are all one body. That is so precious. everyone has that guy in sports.

In the Buddhist scriptures, they say that thinking about this led to a realization, and this is an important point. does that mean we will perish because of that Buddha statue ? why? so… is n’t it Sa-sa-bulgong, Sa-sa-sa-sa-bulgong, Eung-sa-bulgong? yes. Then, regarding the four-fold offering, you must offer prayers for every single task.

You must offer prayers for every single task. It is the Buddha image, is n’t it? That is absolutely correct. It is the Buddha image. Since it is the Buddha image, everything we do—going out to work, going to our jobs, receiving education here—is all an offering to the Buddha.

It is like offering sacrifices to the gods, and by doing so, the point is that everyone who meets a Buddha statue is a Buddha. It means that every person is of such great value. What I want to tell you today is that having these growing pains makes a person look higher. But those who grew up well-fed in rich families, unaware of how scary the world is, and acted well, did n’t go through the growing pains of throwing a tantrum at the slightest provocation from the world.

Why did our country and the Korean people develop so suddenly ? Has our country experienced growing pains since the Joseon Dynasty ? yo. yes. 9.27 million… that’s over 900 minutes of war, you know.

936 Invading. Our country experienced more growing pains than other countries while going through all the wars. our country. you need to change your perspective on this person now.

Now is the Prajna wind of the Buddha in the three realms of Nirvana, the guest of Jeondomongsan who appears in the Prajnaparamita Sutra. This is it. It appears in Banyasin. Delusional thinking Humans are dreaming with all their thoughts turned upside down.

how many awards come out of this? A prize of 7 billion won is awarded. 7 billion thinks whatever they want. You’re mistaken. Uh, you’re evaluating people based on this.

If we put this in other words, what does subjective value become? Objective What do you think is another way to describe viewing people subjectively, Mr. Lee? Teacher, what does the Bible say about viewing humans based on subjective values ​​that cannot be finished ? It is easy to explain in the Bible. Yes, seeing me is seeing God— no, seeing humans through subjective values. Yes, seeing humans through subjective values—it seems like seeing them as God, but that is not right.

When viewed through objective values, all humans are Buddhas, just like God. That is it. We have been doing this until how many times, so why are you talking about something else? What is this? Then, Mr. Kim, look into it.

What does the Bible say about those who have the habit of viewing themselves as humans subjectively? What does the Bible say? look over there. We’re looking at the Bible again today, aren’t we? It’s not because of the nature. That’s what I’m saying. The most important point in the Bible is this.

The Bible describes the subjective view of humans as having eaten the song of good and evil. Isn’t that right ? If you tell them, they are bad guys; if you tell them, they are ruined guys; and if you tell them, they are successful guys— that is how you subjectively evaluate every human being. The Bible clearly conveys that humans must absolutely never eat this. You humans must never eat the Tree of Good and Evil.

Other fruits are fine to eat on their own, but to your brothers, that one is good and this one is evil. Only God can eat this fruit. Right. I’m telling you, only the parents know the true value of a child. that’s right? Doesn’t it fit? It does.

Only God, who sent you to this earth, knows your true worth. But you guys think I’m the only one who’s bad. I’m telling you, you shouldn’t buy that just because it looks good. Therefore, everyone is a very precious being.

In God’s eyes, he is a perfect child. rather than the filial sons and Cain, God actually likes Abel’s younger brother more; He likes the prodigal son who has gone out and is living more than the disciples, the disciples, and the disciples who teach the filial sons. If that is the case, where is that prodigal son? But who do people who eat the song of good and evil like, those who don’t have growing pains ? Make sure to do the opposite. Conversely, that is why this world is becoming evil.

I came here to teach you this, but churches and temples can’t teach it properly. Sonakga doesn’t teach the congregation what he says. So we can become judges. does not exist.

You just need to become a judge. no. No. do not become judges.

You shouldn’t even test. Who is this prosecutor? huh? Don’t even test it. why? That murderer won’t last long, even sitting around like that won’t last. okay.

Isn’t that right ? The point is that since Heaven gives all sins, humans shouldn’t commit double or triple sins. Why did you look at sinners and punish them as good or evil, and buy that? There is no need for that. That person just swore at me. Then I don’t need to swear at you.

This person is going to fail even if left alone. Right, is n’t it? That is correct. My wife keeps swearing at me for no reason.

I should just let it go nicely and think, ” she’ll get punished for the insults she swore.” You swear at me. This is problematic. Is it right or not ? Even if I don’t do anything, Heaven says something and that person receives that much punishment. hmm.

the reason I am giving this lecture today is to talk about something very important. Even if it’s nothing. if you look at the other person based on good and evil, does love arise or not ? Does love develop ? It won’t happen. It won’t happen.

I’m saying that I just can’t fall in love. What is this? Four techniques. What did it say about love? What did it say about the four techniques? Yes, the four kinds of love are the four kinds of joy. according to the Bible, what comes? The Holy Spirit comes.

The Holy Spirit comes. If you have it, the Holy Spirit comes. Yes, there are nine kinds of Spirits. The coming of the Holy Spirit consists of nine kinds.

In the Bible, then these nine kinds of Spirits are the first, the very first. This love. What kind of man is this? Happy. Joyful happiness.

What is the first one ? You have to give others joy with your face. Right, isn’t it? It’s giving joy with your face. When you get on the subway and an elderly person walks in front of you, say, ” please sit down,” and stand up. If they look about a year older than you, stand up and sit down.

okay. okay. And if I sit across from everyone, the people sitting here will all stare at me. Then we should greet each other with a bright smile and make eye contact, but instead, we just slip away from one another as if we were looking for thieves.

Then, what kind of energy comes out from here is the energy of death. Shooting here and there, shooting there and there, and then when I go to work, the stress becomes too severe. Is n’t that right? So that’s why you always have to keep a beautiful voice. Is that your face? This face is not yours.

It’s his. It is your own face, but because others see it, it is not your own face. do I have to make it bright or not ? You have to do it. uh.

And brightening your face is the first step of love. Second way of speaking. wording. Someone stepped on my foot, so I’m telling you, it’s okay.

I really need to make it feel good like this. it’s okay. You shouldn’t be doing this. huh.

regarding the second point, to make others happy, a happy man remains with a face, bringing joy. But then, a simple feeling just circulated inside the subway, and it ended. Then everyone there feels good. Everyone feels really good.

Then, on that day, it is good for all those people to be imprisoned. But if a strange person goes around and screams Magujin’s voice through their cell phone, they just yell at that employee as soon as they get to work, and then yell at the villagers when they get home, and that gets contagious. if you go around with the wrong words and face, you are committing a great sin. You are committing a grave sin.

Third, regarding material things… when I came home in the evening, I fought with my mother asking for allowance and a lot of money, and I took it from her, but when I came home in the evening, I felt a little sorry for Mom. buy some roasted sweet potatoes that Mom likes for about 5,000 won, have her pay about 5,000 won, and go give them to Mom over there. The mother waited at home, and when her son came, she argued with him and let him into the house, so he accepted and ate.

“What, with what money did you buy this?” I used the money Mom took from me. I could n’t eat lunch because I was going to skip it to buy this for Mom. Just pay for the transportation. And does n’t Mom’s heart hurt? I’ll try to give my son more allowance next time he asks for it.

okay. huh. If a son gives his mother love like this, does she return it? Aren’t you giving it back? Give it back. Aren’t you giving it back? Give it back.

However, there are many sons who always just take things away and don’t know how to pay it back. okay. Then, Mom would surely think that bringing that money wouldn’t be enough, but he would save it and buy her the roasted sweet potatoes she likes, and give them to her when it is cold in the winter. Then, will that son become a filial son later on , ? yes.

You have to make others happy even with a small amount of money like this. Once a day. Once. Then what is the fourth one? Body Hands and feet.

With seven hands and feet, I give joy to others with my body. This is volunteering. You know, like when you pass by someone riding a wheelchair, you help them move it over, or if there’s anything you can help with, you lend a hand. Going to church to help, going to temples to help—these are all forms of service.

What do you say the person who does the Holy Spirit has among those four joys ? The Holy God is with you. That is the sound. Holy Ghost. You guys say this wrong in Christianity.

What is the Holy Spirit? God’s spirit in heaven comes to that person’s side. Is this the right time to be doing this? Doesn’t it fit? huh. The Holy Spirit is coming.

Then, what is there regarding love? Nine Spirituals. there’s joy, joy, joy. Joy. yes. huh.

ruler. Joy. Joy. Peace, yes.

Peace means getting along well with others without fighting. Those who do not possess this kind of Holy Spirit do not have joy in times like this. no. How can I criticize others a little ? Um, how can I stay here and try to fight a little? huh.

It’s there. It’s there. huh. It’s there.

That enduring mercy. yes. Yangseok, you have to start with gentleness and neutrality like this. loyalty, loyalty.

Come out. Loyalty. This is where loyalty is. yes.

Loyalty, persuasion, restraint. yes. in the Bible and Christianity, when one acts in these nine ways, one is one who has received the Holy Spirit. But do the people who eat the song of good and evil have this? no? no.

no. I always do things the opposite way. Everything looks the opposite. This looks the opposite.

If you have only this, you can eat only the good and the evil. Every time I go out, everything I see on the street is full of complaints. Everything you see is wrong. If you just keep saying that this is wrong because of that and this is wrong because of this, you’ll get stressed and ruin your body.

Throw away your health. when someone who grew up struggling through growing pains in a poor household achieves great success, they are good at grasping public sentiment. However, someone who sleeps quietly in a good home has zero chance of disturbing public sentiment. okay.

while the public is thinking about something else, that person is just sitting there saying something completely different. If you keep doing that, you’ll get on the public’s bad side. Is there politics like that now? no? there is.

If I were to count the people from the best countries, they would come up right away. If there are people like that, do the people have hope? no? does n’t exist. doesn’t exist. There is no hope.

Unless this Tree of Good and Evil is eaten, who is supposed to eat it? father. God is our judge and prosecutor. In Buddhism, the Buddha is our judge and prosecutor. Absolutely, humans who possess this are always stuck at the dinner table, raising children and doing nothing but supporting themselves.

Yeah, the kid won’t get indigestion. Later on, I get so annoyed. people who have too much of this have problems with their children’s education. My aunt Kim Gi and Kim Young-soo just need to be punctual.

yes. All right. [laugh].