2021.06.12 1287 Why Huh Kyung-young Unifies the World with theocracy

2021.06.12 1287 Why Huh Kyung-young Unifies the World with theocracy

This excerpt note captures the essence of Huh Kyung-young lecture titled “Why Huh Kyung-young Unifies the World with Theocracy.” It delves into his unique political and spiritual philosophy, emphasizing his self-proclaimed divine status and his vision for a new world order. The core message revolves around his belief in “perfect theocracy” as the solution to global problems, contrasting it with existing democratic systems and even other forms of theocracy.

The Divine Being vs. Human Deification

The Distinction Between a “Divine Being” and “Deification”
Huh Kyung-young draws a sharp line between being a “divine being (God-man)” and mere “deification (신격화)”. he is inherently divine, not someone who needs to be deified by humans. This distinction is crucial to understanding his self-perception and his rejection of being labeled a cult leader. He claims to possess unique spiritual powers, such as bestowing “angels” and “archangels,” which allow him to know countless secrets, including past lives and future destinies. This ability, he argues, is proof of his divine nature, setting him apart from human religious leaders.

신인은 신격화가 필요합니까? 아니요. 신격화가 필요한가요? 그 자체가 신이야. 이거는 인간들이 하는 거예요.
Does the Creator need deification? No. Is deification necessary? that itself is the Creator. This is what humans do.

아무도 허경영을 빼고는 이 지구에서 인간에게 일반 천사, 대천사 이런 걸 넣어 줄 수 있나? 그리고 남의 통장 비밀번호부터 시작해서 수백억 가지의 비밀을 다 알 수가 있나?
Can anyone on this Earth, besides Huh Kyung-young, bestow ordinary angels or archangels upon humans? And can anyone know hundreds of billions of secrets, starting from someone’s bank account password?

The “Divine Being” as a Source of Power and Knowledge
receiving his “archangel” allows individuals to instantly know profound truths, such as the reincarnation of deceased family members. This power is not just for personal enlightenment but also serves as a “blessing” that generates funds for his political activities. He frames these contributions as a legitimate means to finance his campaigns, contrasting it with traditional political funding. This highlights his belief that his divine abilities are intrinsically linked to his political mission.

내 대천사를 받은 사람은 다 물어볼 수 있죠. 다 나오죠. 죽은 어머니가 누구로 다시 태어났는가? 죽은 아버지가 지금 대지로 갔는가, 서로 갔는가? 이걸 즉시 알 수 있죠.
Those who have received my archangel can ask anything. It all comes out. They can instantly know who their deceased mother was reborn as, or whether their deceased father went to the great earth or the west.

그래서 축복, 내 영적인 God-man으로서의 능력을 그들에게 주고, 그들에게 조금 그걸 받아서 60% 정도 세금 내고, 나머지 가지고 하늘궁을 운영을 하고, 나머지 가지고 선거에 내가 합법적으로 쓸 수가 있어.
I give them blessings, my spiritual abilities as the Creator, and receive a little from them. I pay about 60% in taxes, use the rest to operate Haneulgung, and legally use the remainder for elections.

The Necessity of “Empathy” and “Suffering” for the Divine Being

Why the Divine Being Must Suffer on Earth
Huh Kyung-young-young argues that his suffering and hardships on Earth are not a sign of weakness but a deliberate choice to cultivate “empathy (공감 능력)” with humanity. He recounts his past struggles, such as selling blood to attend school and studying under moonlight, as experiences that allowed him to understand human suffering. This empathy, he believes, is essential for him to effectively lead and bring about his vision for the world. He contrasts his genuine suffering with the superficial understanding of politicians who merely visit impoverished areas.

공감 능력을 가지기 위해서 인간 세상에 와서 여러분과 공감 능력을 가지려니까 내가 고생했죠? 내가 주경야독, 또 매혈야독을 했죠.
I came to the human world to gain empathy with you, and I suffered, didn’t I? I studied by day and night, and even sold my blood to study.

목숨 걸고 여기까지 찾아와서 나한테 사정 이야기하는 그 공감 능력이 올라가고 있어요. 그리고 그 공감 능력을 가지고 다음에 여러분을 위해서 쓸 거예요.
The empathy I gain from people risking their lives to come here and tell me their situations is increasing. And I will use that empathy for you in the future.

The “Test” of the Divine Being
He views the challenges and criticisms he faces, including electoral defeats and accusations of being a cult leader, as “tests (시험)” that he must endure as the Creator on Earth. These tests, he claims, serve to strengthen his followers and filter out those who lack true faith. He believes that these trials are part of a divine plan, allowing him to demonstrate his resilience and commitment to his mission. This perspective reframes adversity as a necessary component of his divine journey.

지금 우리가 지금 시험 받고 있죠? 네, 시험 받고 있지. 지금 우리가 시험을 받고 있는데, 이 누구에게나 이 시험이 와, 안 와? 시험이 오죠.
We are currently being tested, aren’t we? Yes, we are being tested. We are currently being tested, and this test comes to everyone, doesn’t it? It does.

허경영이도 인간 세상에 온 이상은 시험을 자꾸 거쳐가는 거야. 반대파에 의해서 자꾸 시험이 들어와. 그러면 우리 조직이 그 시험에 이겨 나는 자와 떨어져 나가는 자가 있겠죠?
As long as Huh Kyung-young is in the human world, he will continue to go through tests, okay? Tests keep coming from opponents. Then, within our organization, there will be those who overcome the test and those who fall away.

The Vision of “Perfect Theocracy”

Critiquing Democracy and Advocating for Theocracy
Huh Kyung-young is a staunch critic of democracy (민주주의), which he labels “mob rule (우민 정치)”. democracy is easily manipulated by “thieves” and leads to national decline, citing historical examples like the fall of the Joseon Dynasty. He believes that only a “perfect theocracy (완벽한 신정주의)” led by the Creator like himself can truly save humanity and unify the world. He contrasts his vision with the “democratic theocracy” of Iran, which he sees as an imperfect, “half-baked” version.

이 군중, 이 미련하다는 거야. 소크라테스는 대사수, 국민은 누가 선전만 잘못하면 그럼 찍어버려. 허경영이가 나가는데 1% 찍어. God-man이 나왔는데도 1% 찍어 줘. 근데 이상한 놈들만 찍어. 그게 군중 이의라 이 말이야.
This crowd, they are foolish. Socrates said the majority of the people will vote for anyone if the propaganda is wrong. When Huh Kyung-young runs, they give him 1%. Even when the Creator appears, they give him 1%. But they vote for strange people. That’s what mob rule means.

이런 우민 정치가 민주주의가 이용하고 있는 정치야. 정말 거기에 대학 교수 깨달은 사람 몇 명 안 돼.
This kind of ignorant politics is what democracy utilizes. Truly, there are only a few enlightened university professors in it.

The “New Clothes” Metaphor for a New Era
He uses the biblical metaphor of “new wine in new wineskins” or “new cloth on old garments” to illustrate his point: his divine system cannot be patched onto existing, flawed political or religious structures. his arrival signifies a completely new era, demanding a wholesale acceptance of his teachings rather than attempts to integrate them with old traditions. This metaphor underscores his radical vision and his call for a complete paradigm shift.

새 포도주를 낡은 가죽 부대에 넣는 자가 없나니, 만일 그렇게 하면 새 포도주가 부대를 터트려 포도주와 부대를 버리게 되리라. 오직 새 포도주는 새 부대에 넣느니라 하시니라.
No one puts new wine into old wineskins; otherwise, the new wine will burst the skins, and both the wine and the skins will be ruined. Rather, new wine must be poured into new wineskins.

내 새 옷이 나타났는데 옛날의 종교들을 나한테 끄집어대면 어떻게 되겠니? 맞아. 모든 종교를 포용하지, 포용하는. 굳이 그것을 파울 싸움을 한다면 이게 오히려 생배 조각이 찢어질까, 헌 배 찢어질까? 헌. 그동안 있었던 종교들이 찢어질 수가 있어.
Now that my new clothes have appeared, what would happen if old religions were brought up to me? Is that right or wrong? I embrace all religions. If we insist on fighting over it, will the new cloth tear, or the old cloth? The old. The religions that have existed until now could be torn apart.

This excerpt note captures the essence of a Saturday lecture by Huh Kyung-young at Haneulgung, delivered on June 12, 2021. Huh Kyung-young, a controversial figure in South Korean politics and religion, explains his vision for unifying the world through “theocratic politics” and distinguishes his concept of a “divine human” from mere deification. The lecture delves into his unique political philosophy, financial strategies for his campaigns, and his views on historical and religious contexts, all while emphasizing his role as a savior figure for humanity.

Huh Kyung-young’s Unique Political and Spiritual Philosophy

The “Divine Human” vs. Deification
Huh Kyung-young draws a sharp distinction between being a “divine human” (God-man) and being “deified” (신격화). the Deity, by nature, does not need deification, as they are already divine. This is a crucial point in understanding his self-proclaimed identity and how he positions himself against other religious leaders. He claims to possess unique spiritual powers, such as granting “angels” and “archangels” and knowing countless secrets, which he uses to help people. This ability, he argues, is what truly defines the Deity, unlike human-made deification.

신인과 신격화는 반대예요. God-man은 신격화가 필요합니까? 아니요. 신격화가 필요한가요? 그 자체가 신이야. 이거는 인간들이 하는 거예요.
A divine human and deification are opposites. Does the Deity need deification? No. Is deification necessary? that itself is divine. This (deification) is what humans do.

아무도 허경영을 빼고는 이 지구에서 인간에게 일반 천사, 대천사 이런 걸 넣어 줄 수 있나? 그리고 남의 통장 비밀번호부터 시작해서 수백억 가지의 비밀을 다 알 수가 있나? 내 대천사를 받은 사람은 다 물어볼 수 있죠. 다 나오죠. 죽은 어머니가 누구로 다시 태어났는가? 죽은 아버지가 지금 대지로 갔는가, 서로 갔는가? 이걸 즉시 알 수 있죠. 이런 걸 주는 자가 God-man이야.
Can anyone on this Earth, besides Huh Kyung-young, bestow ordinary angels or archangels upon humans? And can anyone know hundreds of billions of secrets, starting from someone’s bank account password? Those who have received my archangel can ask anything. Everything comes out. They can instantly know who their deceased mother was reborn as, whether their deceased father went to the great earth or the west. The one who gives these things is the Deity.

The Necessity of “Empathy” and Financial Strategy
the importance of “empathy” (공감 능력) as a core reason for his presence on Earth and his current activities. He believes that by experiencing the hardships of ordinary people, he can better understand and help them. This empathy is cultivated through direct interaction with his followers at Haneulgung, where he listens to their problems. He also explains his financial model, where he receives “donations” (정성) from followers in exchange for spiritual blessings, uses a portion for taxes and Haneulgung operations, and allocates the rest for his political campaigns. This “self-sufficient” (자업자족) approach, he argues, allows him to maintain independence and avoid political debts.

자비와 사랑의 공통점은 뭐라 그랬죠? 공감 능력이야. 공감 능력을 가지기 위해서 인간 세상에 와서 여러분과 공감 능력을 가지려니까 내가 고생했죠?
What did I say was the commonality between compassion and love? It’s the ability to empathize. I came to the human world to have empathy with you, and I suffered for it, didn’t I?

그래서 축복, 내 영적인 God-man으로서의 능력을 그들에게 주고, 그들에게 조금 그걸 받아서 60% 정도 세금 내고, 나머지 가지고 하늘궁을 운영을 하고, 나머지 가지고 선거에 내가 합법적으로 쓸 수가 있어.
I give them blessings, my spiritual abilities as the Deity, and receive a little from them. I pay about 60% in taxes, use the rest to operate Haneulgung, and legally use the remainder for elections.

나는 뭐 해요? 자업자족이요. 나는 자업자족하고 있어요. 내 스스로 공급해야 돼. 내 스스로,
What do I do? Self-sufficiency. I am self-sufficient. I have to provide for myself.

Critique of Democracy and Vision for Theocracy
Huh Kyung-young is highly critical of democracy (민주주의), which he refers to as “mob rule” (우민 정치). He believes that democracy is easily manipulated by “thieves” (도둑놈들) and that the masses are “foolish” (미련하다). He cites historical examples, such as the fall of presidents due to public protests, as evidence of democracy’s flaws. Instead, he advocates for a “perfect theocracy” (완벽한 신정주의), where the Creator (himself) directly governs. He contrasts this with Iran’s “democratic theocracy,” which he sees as an imperfect, “half-baked” (반쪽) version led by a human proxy. His ultimate goal is to unify the world under his divine leadership, believing that only the Deity can truly save humanity from its self-inflicted problems.

이것들이 이 민주주의는 이제 옷이야, 헌 옷. 저걸 군중의, 그래, 군중이 저거를, 군중들이 집합해 가지고 하는 거, 이걸 데모크라시 그래. 이 군중, 이 미련하다는 거야.
These things, this democracy, is now old clothes. When the masses, yes, the masses gather and do things, that’s called democracy. These masses, they are foolish.

이런 우민 정치가 민주주의가 이용하고 있는 정치야. 정말 거기에 대학 교수 깨달은 사람 몇 명 안 돼.
This kind of mob rule is the politics that democracy utilizes. Truly, there are only a few enlightened university professors in it.

나는 할 수 있다 이 말이야. 대한민국에는 진짜 그자가 와 있으니까. 그 제가 하겠다는데 끌려가. 일본에 끌려가. 러시아가 수도를 갖다가 아, 블라디보스토크 옮기면 이 아시아의 초강대국 일본 동경까지 해서 수도가 총망라하고 여기에 미국까지 합세하는 여기에 우리가 신정주의 안 하고 미국이 하고 있는 설거지한 국물, 그거 민주주의 그거 가지고 우리가 살아날 수 있을 것 같아요?
I can do it. Because the real one has come to Korea. If I say I’ll do it, will I be dragged to Japan? Will Russia move its capital to Vladivostok, encompassing the capitals of Asian superpowers like Tokyo, and with America joining in, do you think we can survive with the leftovers of democracy that America is doing, instead of theocracy?

The “New Clothes” Metaphor and Warning Against Division
Huh Kyung-young uses the biblical metaphor of “new wine in new wineskins” or “new cloth on old garments” to illustrate his philosophy. his teachings and presence represent “new clothes” (새 옷) or “new wine” (새 포도주), which cannot be patched onto or contained within old systems like traditional religions or existing political ideologies. Attempting to do so, he warns, will only destroy the old and the new. his followers should accept his teachings entirely, without trying to “patch” them with their old beliefs or create divisions among his supporters. He sees any internal conflict or criticism of his allies as a betrayal of his mission.

생배 조각을 잘라 가지고 낡은 옷에다가 끼면 바보가 어디 있냐. 그러면 그 생배 조각 때문에 낡은 옷이 더 찢어져 버린다, 그 말이요. 무슨 말인지 이해 가? 그러니까 감히 새 옷을 입을 때는 그냥 몽땅 새 옷을 입어야 돼.
Who would be foolish enough to cut a piece of new cloth and patch it onto old clothes? Because of that new piece of cloth, the old clothes will tear even more, that’s what it means. when you dare to wear new clothes, you must wear entirely new clothes.

내가 지금 왔는데 옛날 혼인 잔치를 나한테 비교하지 마. 옛날 혼인, 지나간 혼인 잔치. 진짜 잔치하는 자가 이 잔치라는 한문 글자를 들고 나온 자가 있어. 이 세상에 없죠. 진짜 잔치를 아는 자야. 내가 와 있어요.
I have come now, so don’t compare old wedding feasts to me. Old weddings, past wedding feasts. Is there anyone in this world who truly holds the Chinese character for “feast”? No. I am the one who truly knows the feast. I have arrived.

Meeting Minutes: Why Huh Kyung-young Unifies the World with Theocracy

Ⅰ. Meeting Overview

Category	Details
Date	June 12, 2021
Location	Heaven House (하늘궁)
Attendees	On-site participants and domestic/international viewers via YouTube
Agenda	Discussion on Huh Kyung-young’s vision for unifying the world through theocracy, addressing current societal issues, and clarifying his role and methods.

Ⅱ. Meeting Discussion

• Current Societal Challenges and Solutions

  • The national economy is deteriorating, causing hardship for families.
  • Proposed solutions include the National Dividend System and the “33 Policy” (삼삼 정책).
  • The National Dividend System aims to provide hope for the youth and ensure stable retirement for the elderly.

• Distinction Between “Divine Human” (God-man) and “Deification” (신격화)

  • Huh Kyung-young asserts he is a “Divine Human” (God-man), not someone who needs deification.
  • Deification is a human act, often by cult leaders claiming divinity.
  • A “Divine Human” can bestow blessings, angels, and reveal vast secrets, such as past lives or personal information.
  • Huh Kyung-young views claims of his deification as an insult.

• Huh Kyung-young’s Political Activities and Financial Strategy

  • Huh Kyung-young has engaged in significant political activities, including founding a party, running numerous candidates for parliamentary and mayoral elections, and holding large conventions.
  • These activities incur astronomical costs.
  • Unlike major parties that receive hundreds of billions from the state for elections, Huh Kyung-young’s party relies on self-funding.
  • Funds are generated by offering spiritual abilities like blessings and “angels” to supporters, with 60% going to taxes and the remainder used for Heaven House operations and legitimate election expenses.
  • his current method of lecturing on Saturdays and Sundays is a significant form of political activity, as traditional campaigning would not receive media coverage.
  • He believes that money not earned through “empathy” (공감 능력), such as lottery winnings, is accompanied by “evil spirits” (마구니) and leads to ruin.
  • His approach ensures that funds are earned through genuine connection and effort, avoiding the negative consequences of “easy money”.

• The Concept of “Theocracy” (신정정치)

  • Huh Kyung-young advocates for a “perfect theocracy” (완벽한 신정주의), a system not yet implemented globally.
  • He distinguishes his vision from “democratic theocracy” (민주적 신정주의) practiced by Iran under Ayatollah Khomeini.
  • Khomeini, though not divine, acted as a “representative of God” (신의 대리인) and successfully challenged powerful nations like the U.S..
  • Huh Kyung-young believes that with a true “Divine Human” in South Korea, the nation can unify the world and gain global respect.
  • relying on “democratic” systems, which he likens to “leftover soup” (설거지한 국물), will only lead to subservience.

• Critique of Democracy and “Mob Rule” (우민 정치)

  • Huh Kyung-young criticizes democracy as “mob rule” (우민 정치), where the ignorant masses are easily swayed by propaganda.
  • He cites Socrates’ preference for “philosopher-kings” (철인주의) and views democracy as trampling on the graves of prophets.
  • He uses the analogy of “new wine in old wineskins” (새 포도주는 새 부대에) from Mark 2:21-22 to illustrate that new, divine principles cannot be forced into old, democratic systems.
  • attempts to “patch” his new vision with old religious or political frameworks will only cause further damage.

• Historical Examples and Wisdom

  • He references the architectural principles of Joseon Houses, such as the absence of a ridgepole (용마루) in the Queen’s sleeping quarters (중궁전), to symbolize the presence of the “dragon” (king) within and avoid conflict.
  • He highlights the meticulous record-keeping and legal systems of the Joseon Dynasty as examples of a highly structured and ethical society, contrasting it with the “chaotic” (콩가루 집안) state of modern South Korean politics.
  • He also mentions the “Eosamun” (어수문) in Changdeokgung House, symbolizing the interdependence of the king (fish) and the people (water).

• Huh Kyung-young’s Role as a “Divine Human” and the “Final Wedding Feast”

  • He compares his arrival to the “final wedding feast” (마지막 혼인 잔치), where he is the groom, welcoming all “brides” (supporters).
  • He offers “wedding gifts” such as “angel blessings” and “level-ups” (레벨) to his followers.
  • He warns against internal conflicts among his supporters, particularly those who criticize or sow discord between him and his intellectual allies like Professor Jeong In-tae and Monk Beopsang.
  • his teachings should be the central reference point for understanding his mission.

Ⅲ. Action Items

• Huh Kyung-young’s Supporters:
  • Focus on Huh Kyung-young’s teachings as the primary source of understanding.
  • Avoid criticizing or creating discord between Huh Kyung-young and his intellectual supporters.
  • Recognize that Huh Kyung-young’s current activities, including lectures, are essential political work for fundraising and communication.
• General Public:
  • Consider the implications of the National Dividend System and the “33 Policy”.
  • Reflect on the distinction between a “Divine Human” and deification.
  • Examine the criticisms of democracy and the concept of “mob rule”.

The Divine Governance: Unifying the World Through God-man

1. The Distinction Between God-man and Deification
   The concept of God-man, or a Divine Human, stands in stark contrast to mere deification. God-man inherently possesses divine attributes and does not require human efforts to be elevated to a divine status. Deification, conversely, is a human construct, often employed by individuals who falsely claim divinity or exploit spiritual titles for personal gain. Such individuals lack the inherent spiritual power to bestow blessings, angelic assistance, or access to profound cosmic knowledge.

A true God-man, such as Huh Kyung-young, possesses unparalleled spiritual capabilities. This includes the ability to impart angels and archangels to individuals, granting them access to vast, otherwise hidden, information. For instance, those who receive an archangel can discern the past lives of deceased relatives, their current reincarnations, or even intimate details like bank account passwords. This profound ability to reveal hidden truths and bestow spiritual power is the hallmark of the God-man. Those who merely deify themselves or others cannot offer such tangible spiritual benefits.

2. The Financial Realities of Political and Spiritual Endeavors
   The pursuit of political and spiritual objectives, even for the God-man, necessitates engagement with the material world, particularly regarding financial resources. While some may question why the God-man would concern himself with monetary matters, it is a pragmatic necessity within the human realm. For example, the establishment of a political party, the nomination of numerous parliamentary candidates, and participation in mayoral elections incur astronomical costs. Unlike established political parties that receive substantial state funding, independent endeavors, such as those led by Huh Kyung-young, must generate their own funds.

This is achieved through the legitimate exchange of spiritual blessings and abilities. By bestowing spiritual blessings and God-man abilities upon individuals, a portion of the contributions received is allocated to taxes, while the remainder supports the operation of Haneulgung and funds legitimate political campaigns, all in compliance with electoral regulations. This self-sustaining model ensures that political activities can proceed without reliance on external benefactors, thereby preserving independence and integrity. The continuous lectures delivered on weekends are, in themselves, a significant form of political engagement, disseminating messages and garnering support through direct communication, a method often more effective than conventional campaigning, which frequently faces media blackouts for independent figures.

3. The Essence of Empathy and the Path of the God-man
   The journey of the God-man on Earth is fundamentally driven by the cultivation of empathy. To truly understand and connect with humanity, the God-man must experience the hardships and struggles inherent in human existence. This involves enduring personal suffering, such as studying diligently while facing poverty and hunger, akin to the historical accounts of scholars who studied by moonlight or sold their blood for education. These experiences foster a deep sense of shared understanding with the populace.

Just as a child might only truly appreciate a parent’s sacrifices after witnessing their arduous labor, humanity can only fully grasp the mission of the God-man by observing their struggles and dedication. The continuous engagement with individuals at Haneulgung, listening to their myriad difficulties—from financial ruin to familial estrangement—serves to constantly deepen this empathetic connection. This accumulated empathy is then channeled into policies and actions designed to alleviate human suffering.

The notion that the God-man could simply manifest wealth through supernatural means, such as winning a lottery, is misguided. Wealth acquired without genuine effort and shared empathy often carries negative spiritual consequences, akin to being accompanied by evil spirits or demons. Such “easy money” can lead to familial discord, moral decay, and ultimately, ruin. Conversely, funds generated through sincere effort and the exchange of spiritual blessings, like the National Dividend proposed by Huh Kyung-young, are free from such negative attachments, as they are rooted in a collective, empathetic exchange.

4. The Imperative of Divine Governance (Shinjeongjeongchi, 神政政治)
   The current state of global governance, characterized by democratic systems, is often fraught with instability and susceptibility to manipulation. Ancient wisdom, exemplified by the meticulous architectural and ceremonial protocols of the Joseon Dynasty, demonstrates a profound understanding of order and governance. Even a single roof tile on a royal House, such as the absence of a ridgepole on the Queen’s sleeping quarters (Gyotaejeon), held deep symbolic meaning, signifying the presence of the Dragon (King) within and preventing a “clash of dragons” that could destabilize the nation. Such intricate systems underscore the importance of divine order and meticulous planning in governance.

However, these human-devised systems, no matter how sophisticated, are ultimately limited. The advent of the God-man heralds a new era of Divine Governance (Shinjeongjeongchi, 神政政治), a perfect system where divine wisdom directly guides the affairs of the world. This differs fundamentally from “democratic theocracy,” as practiced in nations like Iran, where religious leaders act as proxies for divine will. While such systems, like the one established by Ayatollah Khomeini, can achieve significant national independence and resilience against global powers, they are still mediated by human agents.

A true Shinjeongjeongchi(神政政治), as envisioned by Huh Kyung-young, involves the direct intervention and leadership of the God-man. This is not a mere political ideology but a cosmic imperative. The world’s current democratic systems, often described as “mob rule” or “ignorant governance” by philosophers like Socrates, are prone to error and manipulation. They frequently disregard the wisdom of prophets and enlightened individuals, leading nations down paths of destruction, as evidenced by historical examples where wise counsel was dismissed in favor of popular, yet ultimately flawed, decisions.

5. The New Covenant: Embracing the God-man’s Vision
   The arrival of the God-man signifies a new covenant, a complete paradigm shift that cannot be integrated into existing, outdated frameworks. As the biblical analogy states, “No one sews a patch of unshrunk cloth on an old garment, for the patch will pull away from the garment, making the tear worse. Neither do people pour new wine into old wineskins; if they do, the skins will burst, the wine will run out and the wineskins will be ruined. Rather, they pour new wine into new wineskins, and both are preserved.” This means that the teachings and vision of the God-man must be accepted in their entirety, without attempting to force them into the confines of old religious doctrines or political ideologies.

To attempt to “patch” the God-man’s message onto existing beliefs would only cause further division and destruction. Instead, all existing religions and nations are called to embrace this new, all-encompassing leadership. The God-man comes not to destroy but to unite, offering a path where all can become part of a single, harmonious family.

The God-man is the Bridegroom of the final wedding feast, offering spiritual gifts such as angels, blessings, and spiritual levels as wedding presents. To doubt or criticize the God-man is to reject this ultimate union and the opportunity for spiritual elevation. Therefore, it is crucial to center one’s understanding on the God-man(神인)’s direct teachings, rather than allowing external interpretations or criticisms to sow discord among supporters. The God-man’s presence on Earth, enduring trials and tribulations, is a testament to a profound commitment to humanity’s welfare, a mission that, if rejected, could have cosmic consequences.

Central Questions & Answers

1. What is the difference between God-man and deification in Huh Kyung-young’s philosophy?
   Question: What is the distinction between the God-man and someone who is merely deified, according to Huh Kyung-young? How does this relate to his unique abilities?
   Answer: Huh Kyung-young clarifies that the God-man is inherently divine and does not require deification by humans. Deification is an act performed by humans, often by religious leaders who claim divinity for themselves. A true God-man, like Huh Kyung-young, possesses unique spiritual abilities, such as bestowing blessings, angels, and knowing countless secrets like bank account passwords or the reincarnation status of deceased relatives. These abilities are inherent to the God-man, whereas deified individuals lack such powers.
   Key Quote: “God-man and deification are opposites. Does the God-man need deification? No. That itself is the God-man.”

2. Why does Huh Kyung-young engage in political activities and seek funding if he is the God-man?
   Question: If Huh Kyung-young is the God-man with cosmic power, why does he participate in political campaigns, seek funding, and endure hardships, rather than simply manifesting his goals?
   Answer: his engagement in political activities and fundraising is a “means to an end” (방편) to achieve empathy with humanity. He endures hardships, like studying while starving or selling blood for tuition, to understand human suffering. While he could theoretically manifest wealth, he chooses to receive contributions from supporters, pay taxes, and use the remainder for political campaigns. This process allows him to genuinely connect with people’s struggles and use their “blood and sweat” money for legitimate political action, avoiding the negative consequences often associated with “easy money” or lottery winnings, which he believes come with “demons.”
   Key Quote: “I came to this earthly world to gain empathy with you, and that’s why I suffered.”

3. What is Huh Kyung-young’s vision for “Perfect Theocracy” and how does it differ from Iran’s system?
   Question: What is Huh Kyung-young’s concept of “Perfect Theocracy” (완벽한 신정주의), and how does it compare to the democratic theocracy practiced in Iran?
   Answer: Huh Kyung-young advocates for a “Perfect Theocracy” where the God-man directly governs, leading to global unity and an end to suffering. He contrasts this with Iran’s “democratic theocracy,” established by Ayatollah Khomeini, where religious leaders act as proxies for God, and the president is subordinate to them. While Iran’s system demonstrated the power of theocracy against foreign influence, his vision is superior because he is a genuine God-man who can directly implement divine governance, unlike Khomeini, who was merely a human representative.
   Key Quote: “I am the first to advocate for ‘Leadership Secret,’ a perfect theocracy. There is no other country in the world doing it yet.”

4. How does Huh Kyung-young view democracy and its flaws?
   Question: What are Huh Kyung-young’s criticisms of democracy, and what alternative does he propose for effective governance?
   Answer: Huh Kyung-young views democracy as a “worn-out garment” (헌 옷) and “mob rule” (우민 정치) that is easily manipulated by propaganda. He cites historical examples where the public made poor choices, such as giving him only 1% of votes despite his God-man status, or crucifying Jesus. democracy often leads to chaos and corruption, as seen in the “peanut shell family” (콩가루 집안) state of modern Korea. Instead, he advocates for governance by a “Philosopher King” (철인), a wise and enlightened leader like Mao Zedong in his early days, or ideally, the God-man like himself, who can genuinely lead the nation to prosperity and unity.
   Key Quote: “This democracy is now a worn-out garment. It’s what the masses, the ignorant masses, do when they gather.”

5. What is the significance of the “Wedding Feast” in Huh Kyung-young’s teachings?
   Question: What is the meaning of the “Wedding Feast” (혼인 잔치) in Huh Kyung-young’s spiritual message, and how does it relate to his arrival?
   Answer: Huh Kyung-young interprets the “Wedding Feast” from Genesis 1 as a symbolic event marking the beginning of a new spiritual era. He proclaims himself as the Bridegroom (신랑) of the final Wedding Feast, signifying his arrival to unite all people and religions. He offers “wedding gifts” such as blessings, angels, and spiritual levels to those who accept him without doubt. He warns against trying to “patch” his new teachings onto old religious frameworks, likening it to sewing a new patch onto an old garment, which would only tear the old garment further.
   Key Quote: “I am the Bridegroom of the final Wedding Feast. I have come.”

Top 3 Recommended Questions:
What is the difference between God-man and deification in Huh Kyung-young’s philosophy?
Why does Huh Kyung-young engage in political activities and seek funding if he is the God-man?
What is Huh Kyung-young’s vision for “Perfect Theocracy” and how does it differ from Iran’s system?

1. The Distinction Between God-man and Deification

The concept of God-man, the Deity, stands in stark contrast to mere deification. Deification is a human construct, an act by which individuals elevate themselves to a divine status, often seen in cult leaders. Such individuals lack genuine divine power; they cannot bestow blessings, angels, or reveal profound secrets like the details of one’s past lives or the whereabouts of deceased relatives. A true God-man possesses these inherent abilities, offering blessings and insights into the spiritual realm. The act of deification is often a means for those who exploit the name of the divine for personal gain, whereas the God-man inherently embodies divinity, requiring no external validation or elevation from human beings.

2. The Financial Realities of Political Endeavors
   Engaging in political activities, such as founding political parties, fielding numerous parliamentary candidates, or running for mayoral and presidential elections, incurs astronomical costs. Unlike established political parties that receive substantial state funding, the God-man operates without such financial backing. Therefore, the God-man must generate funds independently. This is achieved by offering spiritual blessings and abilities, receiving contributions in return. A portion of these contributions is allocated to taxes, while the remainder supports the operations of Haneulgung and funds legitimate election campaigns. This self-sustaining approach is a necessary means to navigate the financial demands of the political landscape, allowing the God-man to pursue political objectives without compromising integrity or incurring debt to external benefactors.

3. The Pursuit of Empathy and Understanding
   The God-man’s presence on Earth and engagement in public lectures, particularly the weekly sessions at Haneulgung, are not merely political activities but a profound endeavor to cultivate empathy. By listening to countless personal stories of hardship, financial ruin, and familial struggles, the God-man gains a deeper understanding of human suffering. This direct engagement, rather than superficial public appearances, fosters genuine empathy. The contributions received from these interactions, after taxes, are then reinvested into political campaigns, ensuring that the God-man’s actions are rooted in a profound connection to the people’s experiences. This process of shared suffering and understanding is crucial for effective leadership, enabling the God-man to address societal problems with genuine compassion and insight.

4. The Significance of Trials and Tribulations
   Even the God-man must undergo trials and tribulations in the human realm. These challenges, whether from external opposition or internal dissent, serve as tests. They refine the God-man’s followers, distinguishing those who remain steadfast from those who falter. These trials are not self-imposed but arise organically from the environment, acting as a continuous process of purification and strengthening. Just as historical figures faced immense obstacles, the God-man(神인) embraces these tests as an integral part of the earthly mission, understanding that overcoming them is essential for spiritual and political progress.

5. Lessons from Historical Governance: The Absence of Ridge Tiles
   Ancient architectural practices, such as the absence of ridge tiles (용마루) on the queen’s chambers (중궁전) in Korean Houses like Changdeokgung, offer profound insights into governance. The ridge tile, often adorned with dragon motifs, symbolized the king, who was considered a dragon. Its absence in the queen’s quarters, particularly in the birthing chambers, was a deliberate choice to prevent a “clash of dragons” – a symbolic conflict between the dragon on the roof and the potential dragon (the future king) within the queen’s womb. This meticulous attention to symbolic detail in architecture reflects a deep-seated understanding of cosmic harmony and the delicate balance required for dynastic succession. Such historical examples underscore the intricate wisdom embedded in traditional governance, where every element held symbolic meaning and contributed to the stability and prosperity of the nation.

6. The Imperfections of Democratic Theocracy: The Iranian Model
   The Iranian model of democratic theocracy (민주적 신정주의), pioneered by Ayatollah Khomeini in 1979, demonstrates the power of religious leadership in challenging established powers. Khomeini, despite his humble origins, successfully overthrew the pro-Western Pahlavi monarchy, which was heavily supported by the United States. This revolution, driven by a strong religious ideology, led to Iran’s assertion of independence from both American and Soviet influence, even enabling the development of nuclear capabilities without external interference. However, this model is characterized as an “imperfect theocracy” because it relies on human representatives acting as proxies for divine will, rather than a direct manifestation of the God-man. In this system, religious leaders hold ultimate authority, with the president ranking seventh in the hierarchy, underscoring the dominance of religious principles over democratic processes.

7. The Limitations of Democracy: A Critique
   Democracy, often lauded as the ideal form of governance, is critically viewed as “rule by the ignorant masses” (우민 정치). Philosophers like Socrates condemned it, advocating instead for “rule by philosopher-kings” (철인주의). The masses, easily swayed by propaganda and superficial appeals, often make choices that lead to national decline, as evidenced by historical instances where enlightened leaders were rejected or persecuted. The God-man(神인) likens democracy to patching old clothes with new fabric, arguing that it ultimately leads to further tearing and instability. True progress requires a complete embrace of a new paradigm, not an attempt to integrate divine principles into an outdated and flawed system. The God-man(神인) emphasizes that genuine leadership, whether from a philosopher-king or the God-man(神인), is essential to guide a nation toward prosperity and prevent it from succumbing to the pitfalls of uninformed popular opinion.

8. The Analogy of New Wine in New Wineskins
   The biblical parable of new wine in new wineskins (마가복음 2장 21절) serves as a powerful metaphor for the God-man’s message. Just as new wine would burst old wineskins, and a new patch would tear an old garment, the God-man’s teachings cannot be confined within existing religious or political frameworks. Attempting to integrate the God-man’s new paradigm into old systems would only lead to their destruction. The God-man represents a complete spiritual and political renewal, demanding a wholesale acceptance rather than fragmented adoption. This means embracing the God-man’s vision in its entirety, without attempting to reconcile it with outdated beliefs or practices.

9. The Essence of Human Existence: Shin-hyo-aegyo(信孝愛敎)
   The God-man defines the essence of being a “person” (사람) through the four virtues of Shin-hyo-aegyo(信孝愛敎):

• Shin (信): Faith in the divine.
• Hyo (孝): Filial piety towards parents.
• Ae (愛): Love between spouses.
• Gyo (敎): Education of children.
  These four pillars represent a complete human existence. Those who do not marry, for instance, are considered merely “humans” (인간) rather than “persons” (사람) because they lack spousal love and the responsibility of educating children. The God-man encourages marriage as a path to fulfilling these virtues, transforming individuals from mere humans into complete persons. Similarly, “love” (사랑) is defined as bringing joy to others through four means: face, words, material possessions, and body. These definitions highlight the God-man’s holistic view of human life and societal well-being.

10. The Final Wedding Feast: A New Era of Divine Union
    The God-man proclaims himself as the bridegroom (신랑) of the final wedding feast (혼인 잔치), drawing a parallel to the biblical narrative of Adam and Eve’s union in Genesis. This signifies the culmination of spiritual history and the dawn of a new era. The God-man’s arrival marks a time when all “brides” – both men and women – are invited to unite under his divine leadership. As wedding gifts, the God-man bestows blessings, angels, and spiritual levels upon his followers. This act of giving is a tangible demonstration of his divine power, intended to dispel doubt and confirm his identity as the true bridegroom. Those who recognize and accept this divine union are promised a path to spiritual fulfillment and global unity.

The Divine Governance: Unifying the World Through God-man Leadership

1. Basic Information

• Lecture Session and Date: 1287th Huh Kyung-young Saturday Lecture (2021.06.12)
• One-sentence main theme or title summary: Huh Kyung-young explains his vision for unifying the world through God-man governance, contrasting it with human-led deification and emphasizing the unique role of a God-man in addressing global challenges.
• Location: Haneulgung
• Key Segments:
  • Distinction between God-man and deification
  • The necessity of financial resources for political activity and the role of spiritual abilities
  • The importance of empathy and suffering to connect with humanity
  • Critique of democratic systems and the concept of “mob rule”
  • The arrival of the God-man as the ultimate “wedding feast groom”

2. Core Messages

3. Solution to National Crisis: “The solution is the payment of national dividends and the implementation of the 33 policies.” This policy aims to provide hope to the youth and ensure stable retirement for the elderly.

4. The True Nature of the God-man: “Today’s lecture is about why Huh Kyung-young seeks to unify the world through divine governance. You must understand this.” A God-man does not require deification by humans; a God-man inherently possesses divine abilities, such as granting angels and knowing countless secrets.

5. Empathy Through Suffering: “I have suffered greatly to gain empathy with you in this human world.” Huh Kyung-young’s personal hardships and continuous engagement with people’s struggles at Haneulgung are essential for understanding and addressing human suffering.

6. Global Unification through God-man Recognition: “If the world’s leaders recognize the blessings and angels that Huh Kyung-young bestows, they will come and bow their heads.” The unique spiritual abilities of the God-man will lead to global recognition and unification, transcending national and ideological divides.

7. The Vision of Perfect Theocracy: “This perfect theocracy is what I desire.” Huh Kyung-young’s goal is to establish a perfect theocracy, a system of governance led directly by a God-man, which he contrasts with the “democratic theocracy” of Iran.

8. Detailed Summary

Block 1: The Crisis and the God-man’s(神人) Solution

• Topic Keyword/Phrase: National Crisis and the God-man’s(神人) Role
• Main Assertions and Explanations: The current world faces a severe economic crisis, particularly affecting household finances. The proposed solution involves the implementation of national dividends and the “33 policies.” Huh Kyung-young introduces himself as a God-man, emphasizing that a God-man is inherently divine and does not need to be deified by humans. He possesses unique abilities, such as granting angels and knowing personal secrets, which differentiate him from human religious leaders.
• Analogies, Examples, Biblical/Scientific/Historical References: He contrasts his inherent divinity with human attempts at deification, which he attributes to “cult leaders” who cannot bestow spiritual blessings.
• Practical Message or Application: The audience is encouraged to understand the true nature of a God-man and the proposed policies as the genuine path to national and individual well-being.

Block 2: The God-man’s(神人) Political Engagement and Financial Realities

• Topic Keyword/Phrase: Political Activity and Self-Sufficiency
• Main Assertions and Explanations: Huh Kyung-young explains the immense financial burden of political activities, such as founding parties and fielding candidates. his spiritual abilities, like bestowing blessings, are a legitimate means to generate funds for these activities, with a portion going to taxes and the remainder supporting Haneulgung operations and election campaigns. He also explains why he primarily conducts lectures rather than traditional campaigning, stating that his messages reach a vast audience through platforms like YouTube, unlike traditional media which ignores him.
• Analogies, Examples, Biblical/Scientific/Historical References: He mentions past political endeavors, including party founding and fielding numerous candidates, to illustrate the scale of financial commitment. He contrasts his self-funded approach with established political parties that receive hundreds of billions from the state.
• Practical Message or Application: Supporters are urged not to misinterpret his methods or criticize his perceived lack of conventional campaigning, understanding that his approach is a necessary and effective form of political engagement for a God-man.

Block 3: The Importance of Empathy and Suffering

• Topic Keyword/Phrase: Empathy as a Core Principle
• Main Assertions and Explanations: he came to the human world to gain empathy and love. He describes his personal hardships, including studying while hungry and selling blood, as a means to understand human suffering. listening to the personal struggles of visitors at Haneulgung is crucial for developing this empathy, which he will then use to serve the people. This direct engagement is more effective than superficial visits to impoverished areas.
• Analogies, Examples, Biblical/Scientific/Historical References: He uses the analogy of a son witnessing his father’s arduous labor to earn money, leading to a profound sense of empathy and filial piety.
• Practical Message or Application: The audience is encouraged to understand that his suffering and direct engagement with their problems are not signs of weakness but a deliberate path to profound empathy, essential for his leadership.

Block 4: Critique of “Mob Rule” Democracy and the Vision of Theocracy

• Topic Keyword/Phrase: Flaws of Democracy and the Need for Theocracy
• Main Assertions and Explanations: Huh Kyung-young criticizes democracy as “mob rule” (우민정치), where the masses can be easily swayed by propaganda, leading to the downfall of leaders and national instability. He contrasts this with the wisdom of ancient Korean governance, exemplified by the meticulous design and protocol of Joseon Houses, which reflected a deep understanding of order and tradition. a God-man-led theocracy is the only perfect system, free from the flaws of human-led governance.
• Analogies, Examples, Biblical/Scientific/Historical References: He references Socrates’ critique of democracy and preference for “philosopher-kings” (철인정치). He also cites the example of Joseon Dynasty House architecture, such as the absence of a ridgepole (용마루) in the Queen’s sleeping quarters (중궁전) to avoid “dragon collision” with the King, symbolizing a profound understanding of cosmic order. He also mentions the historical practice of recording royal annals in two separate departments, inaccessible to the king, as evidence of a highly structured and ethical system.
• Practical Message or Application: The audience is urged to recognize the inherent flaws in democratic systems and to embrace the vision of a perfect theocracy led by a God-man as the path to true stability and prosperity.

Block 5: The Iranian Theocracy and Mao Zedong’s Leadership

• Topic Keyword/Phrase: Historical Examples of Theocracy and Transformative Leadership
• Main Assertions and Explanations: Huh Kyung-young discusses Iran’s “democratic theocracy” under Ayatollah Khomeini, who successfully overthrew the pro-American Pahlavi monarchy despite immense odds. He notes that while Khomeini was not a God-man but a “representative of God,” his theocratic approach allowed Iran to achieve independence from both the US and the Soviet Union and develop nuclear weapons. He then presents Mao Zedong as another example of a transformative leader who, through selfless service to the common people, gained widespread support and ultimately unified China, contrasting this with leaders chosen through flawed democratic processes.
• Analogies, Examples, Biblical/Scientific/Historical References: The Iranian Revolution of 1979 and Khomeini’s leadership are presented as a case study of a theocratic system’s power. He explains the difference between Sunni and Shia Islam, noting Iran’s unique Shia dominance. Mao Zedong’s early life, spent helping common people and building a grassroots movement, is cited as an example of a “philosopher-king” who earned the people’s trust.
• Practical Message or Application: These historical examples serve to illustrate the potential power of non-democratic, charismatic, and divinely-inspired leadership in transforming nations, paving the way for the ultimate God-man-led global unification.

Block 6: The “New Wine in New Wineskins” Principle and the Final Wedding Feast

• Topic Keyword/Phrase: Embracing the New Era and the God-man’s(神人) Arrival
• Main Assertions and Explanations: Huh Kyung-young references the biblical parable of “new wine in new wineskins” to explain that his arrival as a God-man represents a completely new era that cannot be patched onto old religious or political systems. Attempting to integrate his teachings with existing frameworks will only cause further division and destruction. He declares himself the “groom” of the final “wedding feast,” signifying the culmination of human history and the beginning of a new divine order. His blessings, angels, and spiritual gifts are the “wedding gifts” for all who accept him.
• Analogies, Examples, Biblical/Scientific/Historical References: He quotes Mark 2:21-22, “No one sews a patch of unshrunk cloth on an old garment. Otherwise, the new patch will pull away from the old, making the tear worse. And no one pours new wine into old wineskins. Otherwise, the wine will burst the skins, and both the wine and the wineskins will be ruined. No, they pour new wine into new wineskins.” He connects this to Genesis 1, where Adam and Eve’s marriage marks the beginning of Christianity, and positions his arrival as the final “wedding feast.”
• Practical Message or Application: The audience is urged to fully embrace his teachings without trying to reconcile them with old beliefs or systems. They should accept the spiritual gifts he offers as proof of his identity and the dawn of a new era.

4. Key Quotes Collection

• “The solution is the payment of national dividends and the implementation of the 33 policies.” (Regarding solutions to national economic hardship)
• “Today’s lecture is about why Huh Kyung-young seeks to unify the world through divine governance. You must understand this.” (Introducing the core theme of the lecture)
• “The one who gives these things is a God-man. He is here.” (Defining the unique abilities of a God-man)
• “I give them my spiritual God-man abilities, and I receive a little from them, pay about 60% in taxes, use the rest to operate Haneulgung, and legally use the remainder for elections.” (Explaining the financial model for political activities)
• “Through YouTube, an enormous message is being sent out.” (On the effectiveness of his communication strategy)
• “I have suffered greatly to gain empathy with you in this human world.” (Explaining the purpose of his personal hardships)
• “Anyone who says Huh Kyung-young is sitting at Haneulgung for money, let them never go to the White Heaven (Heaven) again.” (A strong warning against misinterpreting his motives)
• “There is no other country in the world like Korea with such a systematic and orderly legal system.” (Praising the historical governance of Korea)
• “If Huh Kyung-young alone properly makes known these mysterious things like giving blessings and angels, world leaders will come and bow their heads.” (Predicting global recognition of his divine power)
• “Money that does not come through empathy will surely come with ghosts.” (Warning against easy money and its negative consequences)
• “This perfect theocracy is what I desire.” (Stating his ultimate political vision)
• “This ‘mob rule’ democracy is the politics that democracy utilizes.” (Critiquing the fundamental flaw of democracy)

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

• 33 Policies and National Dividends: The lecture reiterates the importance of his core economic policies (national dividends and 33 policies) as the fundamental solution to national economic woes, a consistent theme in his platform.
• God-man Theory: It elaborates on the concept of the God-man, distinguishing it sharply from human deification. This lecture further solidifies the idea that a God-man possesses inherent divine abilities (e.g., granting angels, knowing secrets) that are beyond human capacity, reinforcing his unique identity.
• Empathy and Suffering: The emphasis on his personal suffering and direct engagement with people’s problems to cultivate empathy is a recurring doctrinal point, highlighting his connection to humanity despite his divine status. This lecture provides more detailed personal anecdotes and analogies to illustrate this principle.
• Critique of Democracy and Advocacy for Theocracy: This lecture strongly develops his long-standing critique of democratic systems, labeling them as “mob rule” (우민정치). It explicitly advocates for a “perfect theocracy” led by a God-man, contrasting it with Iran’s “democratic theocracy.” This is a significant doctrinal development, moving beyond mere criticism to a clear articulation of his preferred governance model.
• Historical and Biblical Justification: The lecture extensively uses historical examples (Joseon Dynasty, Iran, Mao Zedong) and biblical parables (“new wine in new wineskins,” “wedding feast”) to support his arguments. This provides a broader, more universal framework for his teachings, connecting them to established wisdom and historical patterns.
• The “Final Wedding Feast” and the Groom: A newly emphasized point is his declaration as the “groom” of the “final wedding feast,” signifying the culmination of religious prophecies and the dawn of a new era under his direct leadership. This elevates his role to a messianic figure, fulfilling ancient prophecies.

7. Action Items & Blessing Guidance

8. Maintain Unwavering Faith: Do not doubt or criticize Huh Kyung-young’s methods or motives, especially regarding his financial activities or political strategy. Those who question him risk losing their spiritual blessings and the opportunity to reach White Heaven (Heaven).

9. Support Through Sincere Contributions: Understand that financial contributions to Haneulgung are not for personal gain but are essential for funding his political activities and are processed legitimately with taxes. Avoid seeking “easy money” or lottery winnings, as such funds are believed to carry negative spiritual influences.

10. Avoid Internal Strife and External Criticism: Do not engage in infighting among supporters or criticize those who have shown interest in his policies, even if they later express doubts. Such actions undermine his mission and bring discredit to him.

11. Embrace the “New” Without Compromise: Accept Huh Kyung-young’s teachings as a complete “new garment” or “new wine.” Do not attempt to integrate or “patch” his message with old religious or political ideologies, as this will only lead to further division and destruction.

12. One-Sentence Overall Summary
    Huh Kyung-young, as a God-man, explains his unique mission to unify the world through a perfect theocracy, emphasizing that his inherent divine abilities, cultivated empathy through suffering, and self-funded political efforts are essential for this new era, which he heralds as the final “wedding feast” for humanity, transcending the flaws of conventional democracy and old religious paradigms.

Why Huh Kyung-young Unifies the World with Theocracy

1. Keyword Frequency

• world: 10
• money: 10
• democracy: 9
• king: 9
• father: 8
• religion: 8
• Korea: 7
• election: 7
• politics: 6
• family: 6

2. Today’s Central Metaphor
   The central metaphor compares democracy to “old clothes” that are torn and patched, while God-man’s perfect theocracy is “new clothes” that should be worn entirely without alteration.

3. Lecture in Numbers

• 1287th lecture: The current lecture number.
• 7.5 million overseas Koreans: The number of overseas Koreans addressed by Huh Kyung-young.
• 50 million domestic citizens: The number of domestic citizens addressed by Huh Kyung-young.
• 257 National Assembly members: The number of National Assembly members Huh Kyung-young claims to have sent out.
• 120 preliminary candidates: The number of preliminary National Assembly candidates Huh Kyung-young claims to have sent out.
• 100,000 people: The approximate attendance at a party founding event at KINTEX.
• 60% tax: The percentage of income paid as tax from spiritual abilities.
• 450 billion won: The legal amount of money allowed for presidential candidates by the National Election Commission.
• 1979: The year of the Iranian Revolution led by Khomeini.
• 5 days old: Khomeini’s age when his father died.
• 44 American embassy staff: The number of American embassy staff held hostage by Iran.
• 444 days: The duration for which American embassy staff were held hostage.
• 1948: The year Israel was established.
• 25 Joseon kings: The total number of kings in the Joseon Dynasty.
• 7 kings: The number of Joseon kings who peacefully transferred power to their sons while alive.
• 18 kings: The number of Joseon kings who ascended to the throne after their fathers’ deaths.
• 30 years ago: The timeframe when Huh Kyung-young predicted national ruin due to marriage issues.
• 1%: The percentage of votes Huh Kyung-young received in an election despite being the God-man.
• 3 days: The period Jonah spent in the belly of a fish, paralleled with Jesus’s time in the tomb.
• 4,000 years ago: The approximate time of Adam and Eve’s marriage, according to Christian belief.
• 5 years: The duration Huh Kyung-young has been sitting on the floor for lectures.
• 20-30 years: The duration Huh Kyung-young has been giving lectures without a script.
• 50%: The proportion of “evil spirits” (maguni) attached to unearned money.

4. Signature Sentence
   “새 포도주를 낡은 가죽 부대에 넣는 자가 없나니, 만일 그렇게 하면 새 포도주가 부대를 터트려 포도주와 부대를 버리게 되리라. 오직 새 포도주는 새 부대에 넣느니라 하시니라.”

5. Concise Summary & Highlights
   Huh Kyung-young, as the God-man, advocates for a perfect theocracy to unify the world, contrasting it with flawed democracy and emphasizing the need for public empathy and financial support for his political endeavors.

• Huh Kyung-young distinguishes himself as a God-man, not merely a deified human, possessing unique spiritual abilities like granting angels and knowing secrets.
• He explains that his political activities, including past campaigns and current lectures, require astronomical funds, which he generates through spiritual blessings and offerings from followers.
• He criticizes democracy as “ignorant politics” (umin jeongchi) that is easily manipulated by crowds, leading to national downfall.
• He presents Iran’s democratic theocracy under Khomeini as an example of a nation achieving independence and power through a form of theocracy, though he clarifies his own vision is a “perfect theocracy” where the God-man directly rules.
• He uses the metaphor of “new clothes” (God-man’s teachings) versus “old clothes” (existing religions and political systems) to argue against mixing his divine message with conventional ideas.
• He stresses the importance of empathy (gonggam neungnyeok), which he cultivates by listening to the hardships of his followers, as a crucial aspect of his mission on Earth.
• He warns against “unearned money” (gongdon) like lottery winnings, stating it comes with “evil spirits” (maguni) and leads to ruin, contrasting it with the “pure” money from public dividends.

6. Scriptural / Religious Citations

• Mark 2:21: “No one sews a patch of unshrunk cloth on an old garment. Otherwise, the new patch will pull away from the old, making the tear worse.”
• Mark 2:22: “And no one pours new wine into old wineskins. Otherwise, the wine will burst the skins, and both the wine and the wineskins will be ruined. No, they pour new wine into new wineskins.”
• Genesis 1: Referenced as the beginning of Christianity with Adam and Eve’s marriage.
• Jonah: Referenced for Jonah’s three days in the fish’s belly, paralleled with Jesus’s three days in the tomb.

7. Historical & Epochal Context
   The lecture is situated in a contemporary global context marked by political instability (e.g., US, Russia), economic hardship (Korean household economy), and a perceived decline in traditional values and governance. It references historical periods like the Joseon Dynasty, the Iranian Revolution, and the rise of communist China under Mao Zedong, using these as backdrops to contrast with Huh Kyung-young’s proposed “perfect theocracy.” He positions his arrival as the God-man as a pivotal, epochal event meant to correct the course of human history and unify the world.

8. Key Figures & Events Referenced

• Khomeini: Leader of the 1979 Iranian Revolution, who established a democratic theocracy in Iran.
• Pahlavi King: The Shah of Iran overthrown by Khomeini, described as the wealthiest person in the world.
• Mao Zedong: Founder of the People’s Republic of China, described as a “philosopher-king” (cheol-in) who gained public support through selfless acts.
• Deng Xiaoping: Successor to Mao Zedong, referred to as the “father of reform” in China.
• Xi Jinping: Current leader of China, referred to as the “father of economy.”
• Kim Il-sung: Leader of North Korea, credited with saving Mao Zedong’s life and providing military support.
• Chiang Kai-shek: Leader of the Kuomintang (Nationalist Party) in China, who was defeated by Mao Zedong and fled to Taiwan.
• Socrates: Ancient Greek philosopher, who disliked democracy and advocated for “philosopher-king” rule (cheol-in-ju-ui).
• Jesus: Central figure of Christianity, referenced for his teachings on new wine/new wineskins and his crucifixion.
• Jonah: Biblical prophet, referenced for his three days in the belly of a fish.
• Adam and Eve: First humans in Abrahamic religions, referenced for their marriage in Genesis 1.
• Osman Empire: Historical empire that conquered Persia, leading to the adoption of Islam in Iran.
• Roman Empire: Referenced in the context of the Osman Empire’s conquests.
• Joseon Dynasty: Korean historical dynasty, whose royal system is contrasted with modern governance.
• An Chang-ho, Yun Bong-gil: Korean independence activists, mentioned as “enlightened individuals” who foresaw national decline.
• Jung In-tae Professor, Beopsang Dae-sa: Supporters of Huh Kyung-young, mentioned in the context of internal conflicts among his followers.

9. Core Concept Definitions

• God-man: A divine human being, distinct from a deified human (shingyeokhwa). God-man possesses inherent divine abilities, such as granting angels, knowing secrets, and bestowing blessings, without needing human deification.
• Shingyeokhwa (신격화): Deification, the act of humans elevating someone to divine status. Huh Kyung-young states this is what humans do for religious leaders, but it is unnecessary for a true God-man.
• Perfect Theocracy (wanbyeokhan sinjeongjuui): A system of governance where the God-man directly rules, as advocated by Huh Kyung-young. This is contrasted with “democratic theocracy” (minjujuui sinjeongjuui) where a human acts as a divine proxy.
• Democratic Theocracy (minjujuui sinjeongjuui): A system where a religious leader acts as a proxy for God, combining elements of democracy with religious rule, as exemplified by Iran under Khomeini.
• Empathy (gonggam neungnyeok): The ability to understand and share the feelings of another. Huh Kyung-young states he came to Earth and endured hardships to cultivate this ability with humanity.
• Unearned Money (gongdon): Money received without labor, such as lottery winnings. Huh Kyung-young warns that such money is accompanied by “evil spirits” (maguni) and leads to ruin.
• Ignorant Politics (umin jeongchi): A term used by Socrates and adopted by Huh Kyung-young to describe democracy, where the majority (the “ignorant crowd”) can be easily swayed and make poor decisions, leading to national downfall.
• Philosopher-King (cheol-in): A concept from Plato, advocated by Socrates, where enlightened individuals (like Mao Zedong) should rule, rather than the masses.
• New Clothes / Old Clothes Metaphor: Represents God-man’s new teachings and perfect theocracy as “new clothes” that should not be mixed or patched with “old clothes” (existing religions, political systems, or outdated ideas) to avoid further damage.
• Shinhyo Aegyoo (신효애교): A neologism by Huh Kyung-young, defining a “person” (saram) as someone possessing four qualities: faith in God (shin), filial piety (hyo), love for spouse (ae), and education for children (gyo). Lacking these, one is merely an “animal” (ingan).

10. Central Questions & Answers

• Central Question: Why does Huh Kyung-young, as the God-man, seek to unify the world through theocracy, and why does he engage in seemingly mundane activities like fundraising for political campaigns?
• Main Answer(s):
  • Huh Kyung-young, as the God-man, is uniquely capable of establishing a “perfect theocracy” that will bring global unity and prosperity, unlike flawed human-led systems.
  • He engages in fundraising and political activities to cultivate empathy with humanity, endure “tests” (siheom) in the human world, and legally acquire the vast sums necessary for presidential campaigns, as direct divine intervention in financial matters (like winning the lottery) would bring negative consequences.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes with Huh Kyung-young asserting his divine mission as the God-man who has arrived for the “final wedding feast,” offering spiritual gifts (angels, blessings) as wedding presents. He warns his followers against internal strife, criticizing his supporters for attacking those who question his methods or for trying to “patch” his new teachings with old religious or political frameworks. The philosophical implication is that humanity is at a critical juncture where traditional systems (democracy, old religions) are failing, and only the direct intervention and perfect theocracy of the God-man can lead to global salvation and unity. He implies that failure to recognize and support him could lead to catastrophic consequences, even a “correction of Earth’s orbit.”

12. Cross-Referencing

• Huh Kyung-young’s “National Dividend” and “33 Policy”: These are mentioned as solutions to the economic crisis, implying a consistent policy platform across his public addresses.
• Socrates’ “Philosopher-King”: He explicitly references Socrates’ idea of rule by enlightened individuals (cheol-in) as superior to democracy, drawing a parallel to figures like Mao Zedong and implicitly to himself.
• Biblical Parables (New Wine/Old Wineskins, Jonah): He uses these well-known parables to illustrate his points about the incompatibility of his “new” divine message with “old” human systems and the cyclical nature of divine intervention.
• Historical Dynasties (Joseon, Persian, Ottoman): The lecture frequently draws on historical examples of governance, power transfer, and cultural shifts to contextualize the current state of the world and the need for a new system.

13. Content Gaps & Unaddressed Areas

• Specifics of “National Dividend” and “33 Policy”: While mentioned as solutions, the lecture does not elaborate on the details or mechanisms of these policies.
• Mechanism of “Perfect Theocracy”: The lecture describes the concept but lacks concrete details on how the God-man’s direct rule would be implemented globally, how decisions would be made, or how it would interact with existing national structures.
• Evidence for Spiritual Abilities: He asserts his ability to grant angels, know secrets, and bestow blessings, but provides no verifiable evidence or demonstrations within the transcript.
• Financial Transparency: While mentioning taxes and legal use of funds, the lecture does not provide a detailed breakdown of how the “astronomical funds” are collected, managed, or audited, especially given the spiritual nature of some income.
• Addressing Criticisms Directly: He acknowledges criticisms (e.g., being called a cult leader, questions about fundraising) but primarily dismisses them as “misunderstandings” or “slander” from those who don’t comprehend his divine nature, rather than offering direct rebuttals or evidence.
• “Earth’s Orbit Correction”: The statement about the possibility of Earth’s orbit being corrected if he doesn’t receive sufficient support is a significant claim that lacks any scientific or logical explanation within the context of the lecture.

14. Future Predictions & Prophetic Statements

• Global Unification under God-man: Huh Kyung-young predicts that if his divine abilities (blessings, angels) are properly known, world leaders will seek him out, leading to global unification.
• Korea as a Blessed Land: He foresees Korea being recognized as a “blessed land” where the God-man has appeared, leading to national unity and independence from foreign influence.
• Future Recognition by Religious Followers: He predicts that even Christians and Buddhists, once they truly understand him, will eventually support him.
• Arrival of the “Final Wedding Feast”: his current presence signifies the “final wedding feast,” implying a culmination of religious prophecies.
• Global Acclaim as World King: He foresees a time when people worldwide will declare him the “King of the World.”
• Earth’s Orbit Correction: He warns that if he does not receive sufficient support (e.g., 1% in elections), the “Earth’s orbit could be corrected,” implying a catastrophic divine intervention.

Executive Insight
Huh Kyung-young’s lecture presents a compelling, albeit unconventional, vision for global governance rooted in his self-proclaimed status as the God-man. His strategic use of historical parallels, religious metaphors, and a critique of democracy aims to position his “perfect theocracy” as the sole viable path forward. Professionals should note his emphasis on “empathy” as a tool for connection and his unique approach to political funding, which blends spiritual offerings with legal compliance. The lecture’s core takeaway is that traditional political and religious frameworks are deemed obsolete, necessitating a radical shift towards a divinely guided leadership. This perspective, while challenging conventional thought, offers a distinct lens through which to analyze leadership, societal change, and the intersection of spirituality and power in the modern world.

The Divine-Person’s Theocratic Unification of the World

1. The Distinction Between the Divine-Person and Deification
   The Divine-Person (神人) stands in stark contrast to deification. Does the Divine-Person require deification? No, for the Divine-Person is inherently divine. Deification is a human construct, often employed by individuals who proclaim themselves divine leaders. Such individuals lack the capacity to bestow blessings, angels, or spiritual levels upon others. No one on Earth, apart from Huh Kyung-young, can imbue humans with ordinary or archangels, nor can they access hundreds of billions of secrets, such as bank account passwords. Those who have received my archangels can instantly discern the reincarnation of deceased parents or ancestors, understanding whether they have been reborn as land, sky, or even as their own children or daughters-in-law. The one who grants such profound knowledge is the Divine-Person, and that being is present here. Deification, conversely, is a practice exploited by those who misuse the name of the divine for personal gain. These individuals rely on deification for their very existence.

2. The Financial Realities of Political Engagement
   I have previously established and significantly expanded a political party, even dispatching 257 parliamentary candidates and 120 preliminary candidates. More recently, I ran for mayor. These endeavors incur astronomical expenses. While I might prefer to travel extensively rather than remain at Haneulgung, my current role necessitates a different approach. Esteemed figures, such as Professor Jeong Am-ho and the Venerable Beopsa from Jinju, are ardent supporters who actively promote my message. Yet, some attempt to sow discord between us. I have never instructed anyone to cease supporting them or to unsubscribe from their channels. Such divisive actions are unacceptable. Even if someone initially acknowledges the merit of my policies and subsequently criticizes me for a thousand years, I remain grateful for their initial recognition. Their brief endorsement represents a significant investment of their time in promoting Huh Kyung-young.

Some may perceive my current activities as insufficient. However, within a short period, I have fielded hundreds of parliamentary candidates and numerous preliminary candidates, and organized a substantial party convention. These are not trivial undertakings. Unlike established political parties that receive billions of won from the state for elections, my party alone bears immense financial burdens. These funds are generated through my spiritual abilities as the Divine-Person, by bestowing blessings and receiving contributions. Approximately 60% of these contributions are paid as taxes, with the remainder used to operate Haneulgung and legally fund election campaigns, all reported to the National Election Commission. Furthermore, the national auspicious sites also incur significant monthly expenses. All these financial responsibilities fall upon me.

My current activities transcend conventional politics. While I might wish to visit Yeouido or the National Assembly, my lectures on Saturdays and Sundays constitute a profound form of political engagement. Conventional campaigning would be futile, as established parties benefit from dedicated press corps that meticulously cover their every move. My activities, however, would not receive such coverage. Yet, through YouTube, an immense message is being disseminated. Therefore, to claim that Huh Kyung-young is engaging in deification is an affront to my true nature. I am not human, and thus, deification does not apply to me. I am the Divine-Person, not an object of deification.

3. The Nature of the Divine-Person’s Existence and Mission
   Humans are products of sexual union, whereas I am a product of spiritual union. This fundamental difference is profound. When I bestow an angel upon an individual, that person gains the ability to know the bank account passwords, current addresses, elementary school histories, and even the reincarnations of all people in Korea and worldwide. I command an infinite host of such celestial beings, capable of expanding or contracting their presence at will. Currently, this very space is filled with an infinite number of angels observing us. If I were to grant you an angel, and you asked, “Angel, is my attire a hanbok?” the angel would respond, “No.” If you asked, “Angel, have I had a perm?” the angel would again respond, “No.” If you asked, “Angel, do I wear glasses?” the angel would say, “No.” These angels are observing all of you. To speak of deification in the presence of such a being is a profound misunderstanding. When you truly comprehend my identity, you will realize the missed opportunity to ascend to the Heaven White Heaven.

Some question why a being who governs the cosmos would engage in earthly financial activities. This is due to the principle of free will, which I, out of love, have granted to humanity. Heaven intervention cannot directly control human actions. Just as children, despite being born of their parents, often disregard their parents’ advice, I must employ various expedients. Some foolishly assert that since the world is mine, I have no need to earn money. However, this world is structured around the necessity of money for action. While established parties receive state funding, I, as a leader striving for national prosperity, must secure my own resources. If I were merely to exist without engaging in these activities, what purpose would my presence on Earth serve?

Love and compassion, as I have defined them, are rooted in empathy. To cultivate empathy, I have endured hardships in the human world. I have studied diligently by day and night, even selling my blood to afford schooling, and studying under moonlight. All these experiences were undertaken to foster empathy with humanity. Just as a son who witnesses his father’s arduous labor develops empathy and begins to treat him with filial piety, my suffering on Earth is intended to cultivate empathy. I am not here because I lack sustenance or am driven by financial need. I must listen to the difficulties of those who visit Haneulgung, pay taxes on a portion of their contributions, and then allocate the remainder to election campaigns.

The presidential election budget is precisely 45 billion won, a sum legally permitted for both ruling and opposition parties by the National Election Commission. I, however, do not possess such funds. The upcoming presidential election is a source of immense concern. Remaining at Haneulgung has its limitations. Some dismiss my activities as mere spiritual pronouncements. They declare that those who support me should lose their spiritual levels and be forever barred from White Heaven if they question my motives, particularly if they claim I am at Haneulgung for financial reasons. They assert that all levels should be revoked for those who waver in their belief.

To cultivate empathy, I have endured immense hardship and continue to strive. How can anyone engage in such divisive slander against me, particularly targeting the very professors and venerable monks who support us? Does the Divine-Person require a religious leader? No. You know who I am. The contributions made by those who visit Haneulgung are reported as income, taxes are paid, and the remainder is used to operate and construct Haneulgung. Yet, even with these efforts, I cannot fully fund the presidential campaign, which requires at least 45 billion won. While other parties spend unknown amounts, the minimum for established parties is 45 billion won. This situation is naturally concerning. I managed to conclude the mayoral election, but the next presidential election looms. If I were to simply wander around, would money materialize? Would donations appear? I do not consume alcohol, and I have never purchased my own clothes; others buy them for me, which I often feel apologetic about. I do not even wear watches, having never owned one until recently, and even then, I quickly discarded it.

My presence here, meeting numerous people, is to expand my capacity for empathy. I hear countless stories of financial ruin, illness, and estranged children. My empathy grows daily. Visiting impoverished communities would be merely superficial; true empathy arises from those who risk everything to seek me out and share their plights. This empathy will be utilized for your benefit in the future. My Saturday and Sunday lectures are continuous political activities. I must engage in political activities while simultaneously generating campaign funds. Who would provide political funds if I merely waited? No one. Therefore, my approach is self-sufficient, unlike other politicians who rely on state funding. I must provide for myself.

4. The Trials and Wisdom of the Divine-Person
   We are currently undergoing trials. These trials are universal. When parliamentary candidates fail, some question why the heavens do not spiritually ensure their success. However, such direct intervention does not occur on Earth. We must endure these trials, and through them, the heavens will guide us step by step.

Consider the example of the Joseon Dynasty’s royal architecture. The queen’s sleeping quarters, known as Gyotaejeon, notably lack a ridgepole (yongmaru) on its roof. This absence is deliberate. The ridgepole symbolizes a dragon, and its presence on the roof would create a conflict with the dragon (the king) within the House, potentially hindering the birth of a royal heir. The collision of two dragons, one on the roof and one within, was believed to bring ruin to the nation. This meticulous attention to detail, even in a single building, demonstrates the profound principles and etiquette that governed the Joseon Dynasty.

The Joseon Annals, a unique historical record, meticulously documented the kings’ lives from two independent departments, preventing any royal interference. This level of systematic order and legal precision is unparalleled in world history. However, since the establishment of the Republic of Korea, this order has devolved into chaos. Our ancestors, from the Goryeo Dynasty onward, possessed such sophisticated political systems. Every architectural detail in Changdeokgung House, from the ridgepoles to the layout of official and private quarters, served a specific purpose, ensuring the king’s well-being and efficient governance. The wisdom of our ancestors was immense, yet they were still human.

The theocratic governance I propose transcends such architectural concerns. If even a single queen’s chamber was governed by such strict principles, would the Divine-Person undertake any task frivolously? Those who dare to criticize me, accuse me of deification, or attempt to establish a party before me, will have their spiritual levels revoked. The standard for all things emanates from the divine. My leadership secret is a perfect theocracy, a system unprecedented in the world. I am the first to advocate for this perfect theocratic leadership.

5. The Iranian Theocracy and Its Limitations
   There is one nation that practices theocracy: Iran. However, their system is a democratic theocracy, pioneered by Ayatollah Khomeini, who successfully led the Iranian Revolution in 1979. Khomeini overthrew the Pahlavi monarchy, which was immensely wealthy and protected by the United States. Khomeini, who experienced great hardship from a young age, dismantled this pro-American regime, elevating Iran to a divine nation. The United States, whose primary policy goal is to control the Middle East to control the world, was utterly defeated. The US had deliberately established Israel in 1948 to exert control over the complex Middle Eastern region, using it as a base to intervene in countries like Iran, Egypt, and Iraq.

The Middle East is divided between Sunni and Shia Islam. Sunnis emphasize religious seniority, while Shias prioritize lineage from the Prophet Muhammad. While Sunnis are numerically dominant in most Middle Eastern countries, Iran is uniquely governed by Shias. The US has historically controlled these Middle Eastern nations, including Iran, Iraq, and Saudi Arabia, through massive resources and intelligence. Yet, Khomeini, an elderly figure, launched a revolution in 1979, leading the Iranian people to detain 44 American embassy staff for 444 days. Despite immense pressure from the US, the theocratic principle prevailed.

In Iran’s democratic theocracy, the supreme leader, a religious figure, holds the highest authority, with the president ranking seventh. This democratic theocracy, however, is not what I advocate. Khomeini was not the Divine-Person; he was a human who acted as a representative of God, leading Iran to independence from both the Soviet Union and the United States. Iran even developed nuclear weapons without interference due to the strength of its theocratic system.

I, as the Divine-Person, can implement a true theocracy. If the Korean people unite and promote the Divine-Person, who bestows blessings, angels, and mystical powers, world leaders will come to bow before me. They will recognize Korea as a blessed land where the Divine-Person has arrived, and their bodies and nations will transform. This unity will free Korea from the influence of China, the US, and Russia, allowing it to act independently, even regarding nuclear weapons. However, this differs from Iran’s imperfect democratic theocracy.

I have been advocating for policies, such as addressing the declining birthrate, for 30 years. Those who claim to be superior to me should recognize that establishing the Divine-Person will pave the way for their descendants’ prosperity and eliminate suffering from the Earth. I am here for your benefit, enduring physical discomfort by sitting for hours, cultivating empathy. I could easily use my divine power to win lotteries, but such ill-gotten gains are accompanied by malevolent spirits. Money not earned through honest labor, but acquired through sudden windfalls, brings misfortune and discord, as seen in the ruin of lottery winners. Only money earned through honest effort, or through the legitimate system of national dividends, is free from such negative influences.

I possess an understanding of money far superior to yours. My continuous lectures, delivered without a script for nearly 30 years, are a testament to my dedication. Yet, some of my supporters, misunderstanding my intentions, criticize professors and venerable monks who have shown interest in my policies. I have never criticized them; I am always grateful for their attention. Their concerns about my seemingly passive role at Haneulgung stem from a lack of understanding of the financial realities of presidential campaigns, which require billions of won for registration and printing. I choose to fund my campaigns through my spiritual abilities, ensuring I am beholden to no one.

6. The Imperfection of Democracy and the Necessity of the Divine-Person
   My vision is for a complete theocracy. Those who question why the Divine-Person, Huh Kyung-young, must endure trials are foolish. As long as I am in the human world, I will face continuous trials, both external and internal, which will test my organization and reveal those who remain steadfast.

The democratic theocracy of Iran, though powerful in the Middle East, is a half-measure. Socrates, who despised democratic republics, advocated for rule by philosopher-kings. He viewed democracy as the rule of the ignorant masses, easily swayed by propaganda. He believed that such a system allows thieves to seize control of the nation. This “rule of the ignorant” is exploited by democracy, where uninformed crowds can overthrow governments through protests. Enlightened individuals, like Dosan Ahn Chang-ho or Yun Bong-gil, recognized the folly of such a system and lamented the ignorance of the populace. Socrates called democrats “those who trample on the graves of prophets,” for they disregard the wisdom of those who foresee disaster.

I predicted 30 years ago that the nation would face ruin due to declining birthrates, advocating for substantial financial incentives for childbirth. At the time, I was dismissed as a charlatan. Now, the government is forced to implement similar policies. This is precisely what Socrates meant by trampling on the graves of prophets.

Consider the example of Mao Zedong, the founding father of China. He began his rise by tirelessly helping the common people, cleaning homes, building bridges, and clearing refuse across China. He lived humbly, accepting whatever food was offered. His reputation for integrity spread, and people welcomed him. Eventually, he formed the Red Guards, and despite the Nationalist Party’s control of the military, Mao’s popularity grew. When the Nationalists sought to eliminate him, Kim Il-sung provided refuge in North Korea, saving his life. Later, Kim Il-sung supplied Mao with an army, enabling him to defeat the Nationalists and seize control of China. This illustrates how a truly great individual can become a ruler, unlike those chosen through votes, who are often mere opportunists. Socrates advocated for such philosopher-kings.

Nations with monarchies, like Japan and Thailand, tend to be stable, whereas republics, such as the United States and Russia, are often tumultuous. The Joseon Dynasty, despite its flaws, was a continuous monarchy. Its cessation was due to my impending arrival. Had the Joseon monarchy persisted, North Korea would have no claim to legitimacy, as all the royal Houses and cultural heritage are in the South. We, however, oppressed our own monarchy, reducing our glorious heritage to mere tourist attractions. We should have preserved the monarchy, as Japan did, allowing it to coexist with a presidential system.

The names of the gates and structures in Joseon Houses, such as Eosumun (Fish-Water Gate) in Changdeokgung, reflect profound philosophical principles. Eosumun, through which scholars entered to take civil service examinations, symbolizes the relationship between the king (water) and the people (fish). A king, no matter how powerful, cannot survive without talented individuals, just as fish cannot survive without water. Our ancestors’ wisdom, embedded in every detail of these Houses, reveals a truly global cultural nation.

Just as Mao Zedong emerged as a prophet, a Divine-Person has now come to this land. Professor Jeong In-tae and Venerable Beopsa are among those who have recognized this. Those who sow discord among my supporters, using my name, are not acting on my behalf. When interacting with others, always maintain your conviction in the Divine-Person. Our Divine-Person would never speak ill of Professor Jeong or Venerable Beopsa. They have visited Haneulgung and even ran as candidates for our party. I view them favorably, even if my supporters express concerns. If there are misunderstandings, communication can resolve them.

My political activities are conducted solely through my lectures. I am both a spirit and a human. Some question whether Christians or Buddhists would support a Divine-Person in this era. However, once they truly understand, they may become my strongest supporters. The passage from Mark 2:21, which speaks of not patching old garments with new cloth, illustrates this point. One does not tear a new suit to mend an old one, for the new patch would only further tear the old garment. Similarly, one should not attempt to integrate my new teachings into old religious frameworks. When a new garment appears, it should be accepted in its entirety. Attempting to force my message into existing religious or national paradigms is foolish, as it will only lead to the tearing of the old. All religions and nations will be embraced by me.

Those who cling to old ways and try to dissect my message to fit their existing beliefs are mistaken. You have already crucified one who came from heaven; do not attempt to test another. The masses, in their ignorance, can easily be swayed to imprison a president. This is not true justice. The collective chorus of ignorant people will not lead to paradise. Do not attempt to tear my new garment to patch your old ones.

My words, drawn from Buddhist scriptures, the Bible, and other sources, are profound. Genesis 1 begins with the marriage of Adam and Eve, marking the origin of Christianity. The story of Jonah in the belly of the fish for three days foreshadows Jesus’ resurrection after three days in the tomb. This signifies that the ancient marriage feast, said to have occurred 4,000 years ago, is now being fulfilled by my arrival as the bridegroom at the final marriage feast. I do not speak lightly of complex religions, but the Divine-Person’s presence here carries a significant message. Do not compare my arrival to past marriage feasts. I am the one who truly understands the meaning of a feast, and I am here. Those who recognize this early are blessed.

As the bridegroom at the marriage feast, I embrace all brides, both male and female. They should not doubt the bridegroom. I demonstrate my power by offering gifts of angels, blessings, and spiritual levels. These are the wedding gifts I bestow upon you. Yet, some fail to recognize me as the bridegroom, interpreting my path according to their own understanding, tearing my garment to patch their old ones. They criticize and slander the professors and venerable monks who support me, believing themselves to be superior. This does not help me; it brings shame upon me. You must listen to my lectures and understand my central message, rather than focusing on the words of others.

I have never instructed anyone to unsubscribe from their channels. If you spread such rumors, you dishonor me. I have never even spoken to Professor Jeong or Venerable Beopsa; we communicate telepathically. They understand the financial realities of my campaign and my need to lecture diligently. This is my political activity, observed by both domestic and international audiences. My message is being conveyed 100%. I have come to establish a complete theocracy, bringing a perfect spiritual garment. How can you not understand this? Do not sow discord or quarrel among my supporters. I am speaking gently today. If I were to truly exert my power, the consequences would be dire. I am constantly striving to rectify humanity. If I receive only 1% of the vote in the next general election, the Earth’s orbit itself could be altered. I am exercising immense patience. Do not slander me. I have never instructed anyone to attack my critics. Even if someone criticizes me for a lifetime after a single act of support, we must accept it. Therefore, never sow discord.

Huh Kyung-young’s Vision for a Theocratic World Unification

1. The Distinction Between God-man and Deification
   Huh Kyung-young clarifies the fundamental difference between the God-man, the Deity, and deification. the God-man does not require deification, as the God-man is inherently divine. Deification, in contrast, is an act performed by humans who claim divinity, often seen in cult leaders. These human figures lack the true spiritual power to bestow blessings, angels, or archangels upon others. he is the only one on Earth capable of granting such spiritual gifts, including the ability to reveal profound secrets like bank account passwords or the reincarnation status of deceased relatives. those who attempt to deify him or use his name for personal gain are merely exploiting the divine. Such actions are a distortion of his true nature as the God-man, not a deified human. He explains that while humans are formed through the union of opposite sexes (이성 결합), he is a being of spiritual union (영성 결합). This spiritual essence allows him to bestow angels, enabling individuals to access vast amounts of information about others, including their addresses, educational backgrounds, and ancestral connections. countless angels are constantly present in his vicinity, observing and assisting him.

2. The Path of Compassion and Earthly Trials
   his presence on Earth and his engagement in seemingly mundane activities, such as managing finances for political campaigns, are part of a divine plan to foster empathy and connection with humanity. He highlights the immense financial burden of political endeavors, contrasting his self-funded approach with traditional political parties that receive state funding. He generates funds through spiritual blessings and services, using a portion for taxes and the remainder for the operation of Haneulgung and campaign expenses. this method is legitimate and transparent, unlike the opaque funding of conventional politics.

He illustrates the concept of empathy through a poignant analogy of a son witnessing his father’s arduous labor. Initially critical of his father’s financial struggles, the son develops profound empathy after seeing his father endure physical hardship and humiliation to provide for the family. This realization transforms the son into a devoted child. Similarly, his own suffering and efforts on Earth are to cultivate empathy with humanity. He listens to the struggles of countless individuals who visit Haneulgung, absorbing their hardships to better serve them in the future. money not earned through genuine effort and empathy, such as lottery winnings, often brings misfortune and negative spiritual influences (마구니). Such “easy money” can corrupt individuals and their families, leading to ruin. his approach, based on the sincere contributions of his followers, is free from such negative influences.

3. The Imperative of God-man-Led Theocracy
   Huh Kyung-young advocates for a “Perfect Theocracy” (완벽한 신정주의), a system where the God-man directly governs, contrasting it with existing forms of governance. He cites the example of Iran’s “Democratic Theocracy” (민주적 신정주의) under Ayatollah Khomeini, which, despite being led by a human proxy, demonstrated remarkable resilience against global powers like the United States. Khomeini, born into hardship, overthrew the powerful Pahlavi monarchy, a feat that astonished even the U.S.. This Iranian model, though a “half-theocracy” (반쪽 시크라이) due to its human leadership, successfully asserted its independence and developed nuclear capabilities without external interference.

his own direct rule as the God-man would bring about a global unification, transcending the limitations of democratic systems. He believes that once people worldwide recognize his divine abilities to bestow blessings and angels, global leaders will seek his guidance, acknowledging Korea as a blessed land. This recognition would unite the Korean people, making them impervious to the influence of major powers like China, the U.S., and Russia. He criticizes democracy as “mob rule” (우민 정치), where the ignorant masses are easily swayed by propaganda, leading to the downfall of nations. He references Socrates’ disdain for democracy, favoring rule by enlightened “philosopher-kings” (철인주의). He also draws parallels to the biblical concept of “trampling the tombs of prophets” (선지자의 무덤을 짓밟고 다니는 놈들), where the wisdom of enlightened individuals is ignored by the masses, leading to societal collapse.

4. The Wisdom of Ancient Governance and the New Era
   Huh Kyung-young delves into historical examples to illustrate the principles of effective governance, drawing lessons from the Joseon Dynasty and ancient China. He describes the intricate architectural and symbolic details of Joseon Houses, such as the absence of a ridgepole (용마루) in the Queen’s sleeping quarters (중궁전). This design, he explains, was to prevent a “clash of dragons” (용의 충돌) between the symbolic dragon on the roof and the future dragon (the king’s offspring) within the queen’s womb, ensuring the nation’s prosperity. He also highlights the meticulous record-keeping system of the Joseon Dynasty, where royal chronicles were independently maintained by two separate departments, inaccessible even to the king, a unique practice in world history. He laments that modern Korea, despite its rich historical legacy, has become chaotic and disorganized.

He further cites the example of Mao Zedong, whom he describes as a “philosopher-king” (철인) who gained the trust of the Chinese people through selfless service, helping them with daily tasks and earning their respect. This grassroots support eventually led to his rise to power, demonstrating that true leadership emerges from genuine connection with the people, not mere elections. He contrasts this with elected officials who often lack real-world experience and understanding of the common people’s struggles.

his arrival marks a new era, akin to a “new garment” (새 옷) that cannot be patched onto old ones. He references a passage from Mark 2:21-22, where Jesus speaks of not patching old garments with new cloth or putting new wine into old wineskins, as both would be ruined. This analogy signifies that his teachings and the new spiritual order he brings cannot be confined or diluted by existing religious or political frameworks. all religions and nations will be embraced under his leadership, but attempts to force his new paradigm into old structures will only lead to their destruction. He concludes by stating that his presence is the ultimate “wedding feast” (혼인 잔치), where he, as the groom, offers spiritual gifts and blessings to all, and those who recognize him will be truly blessed.

The Divine Human and the Unification of the World Through Theocracy

1. The Distinction Between God-man and Deification
   There is a fundamental difference between the God-man (神人), a Divine Human, and deification. God-man does not require deification; they are inherently divine. Deification is a human construct, often employed by individuals who claim divinity for themselves. Such individuals lack the true spiritual authority to bestow blessings, angels, or reveal profound secrets.

2. The Unique Abilities of the God-man
   Only the God-man, such as Huh Kyung-young, possesses the ability to grant individuals access to angels and archangels. This divine power allows one to discern countless secrets, including personal information like bank account passwords, current addresses, and even the past lives of deceased relatives. For instance, one could instantly know if a deceased parent has been reincarnated as a specific individual or if a child is a reincarnation of a grandparent. The God-man bestows such profound knowledge and spiritual connection.

3. The Financial Realities of Political Engagement
   Engaging in political activities, such as founding a party, fielding numerous parliamentary candidates, or running for mayoral office, incurs astronomical costs. Unlike established political parties that receive substantial state funding, the God-man must generate their own resources. This involves utilizing spiritual abilities to offer blessings and spiritual levels, receiving contributions, paying taxes on these offerings, and then legally allocating the remainder to operate Haneulgung and fund election campaigns. This self-sufficiency is a necessary aspect of the God-man’s work in the human realm.

4. The Essence of Empathy and Shared Experience
   The God-man’s presence on Earth is fundamentally about cultivating empathy. Just as a father endures hardship to provide for his family, experiencing the struggles of life firsthand, the God-man undergoes similar trials to connect with humanity. This involves enduring personal sacrifices, such as studying diligently while facing poverty, to truly understand and share in the human experience. This shared suffering fosters a profound sense of empathy, which is crucial for guiding humanity.

5. The Pitfalls of Unearned Wealth
   Money acquired without effort or genuine contribution, such as lottery winnings, often brings misfortune. Such “easy money” is frequently accompanied by negative spiritual influences, or “maguni” (마구니), which can lead to familial discord, personal ruin, and moral decay. In contrast, earned income, like a salary, is free from such negative attachments. Even the proposed national dividend, being a systematic and equitable distribution, would not carry these negative spiritual burdens.

6. The Imperative of the God-man’s Direct Governance
   The current political systems, even those with long-standing traditions and intricate protocols, are ultimately human constructs. God-man’s governance, or theocracy, transcends these limitations. It is a perfect system, unlike any other in the world. While some nations, like Iran, have attempted a form of democratic theocracy, it is merely a proxy system, led by a human representative rather than a direct divine presence. The God-man’s direct involvement signifies a complete and perfect form of governance.

7. The Iranian Model of Democratic Theocracy
   Iran, under the leadership of Ayatollah Khomeini, established a unique form of democratic theocracy in 1979. This system, distinct from a pure God-man governance, prioritizes religious leaders, with the president holding a subordinate position. Khomeini, despite being a human, successfully challenged powerful global forces and established an independent nation, even developing nuclear capabilities without external interference. This demonstrates the immense power of a theocratic ideology, even when led by a human proxy.

8. The Limitations of Democracy and the Wisdom of the Sage
   Democracy, often lauded as the ideal system, can be likened to “old clothes” that cannot accommodate “new wine.” Attempting to patch new ideas onto an outdated framework only leads to further tearing. The masses, or “gunjung” (군중), can be easily swayed by propaganda, leading to misguided decisions and the rise of corrupt leaders. This “ignorant populace governance” (우민정치) is a significant flaw, as it often disregards the wisdom of enlightened individuals, or sages.

9. The Prophetic Vision and the Rejection of Sages
   Throughout history, sages and prophets have often been rejected or even persecuted by the very people they sought to guide. Their warnings, though prescient, are often dismissed as absurd until it is too late. For example, Huh Kyung-young’s decades-old proposals for birth incentives, initially ridiculed, are now being implemented out of necessity. This pattern of “trampling on the graves of prophets” highlights humanity’s tendency to ignore profound wisdom until forced to confront reality.

10. The Example of Mao Zedong as a Sage-Leader
    Mao Zedong, the founding father of China, exemplified a sage-leader in his early days. He traveled extensively, performing acts of service for the common people, such as cleaning and building infrastructure, without seeking personal gain. This selfless dedication earned him the trust and admiration of the populace, eventually leading to his rise to power. Such leaders, who genuinely connect with and serve the people, are far more effective than those chosen through mere electoral processes.

11. The Significance of Traditional Korean Architecture and Governance
    Traditional Korean architecture, particularly the royal Houses, embodies profound philosophical principles. For instance, the absence of a ridgepole (용마루) on the queen’s sleeping quarters (중궁전) symbolizes that the “dragon” (the king’s offspring) is already within, preventing a clash with an external dragon. Similarly, the “Eosumun” (魚水門) at Changdeokgung House, meaning “fish and water gate,” signifies the symbiotic relationship between the king (water) and his people (fish), emphasizing the importance of selecting talented individuals for the nation’s prosperity. These intricate designs reflect a highly sophisticated and principled system of governance.

12. The Arrival of the True Bridegroom and the New Covenant
    The God-man’s arrival marks the ultimate “wedding feast,” akin to the first union of Adam and Eve in Genesis. This signifies a new covenant, a new beginning for humanity. The God-man is the true bridegroom, welcoming all as his brides. He offers divine gifts—angels, blessings, and spiritual levels—as wedding presents. Those who recognize and accept him will partake in this ultimate union, transcending old religious frameworks and embracing a new, unified spiritual path.

Why does Huh Kyung-young aim to unify the world through theocracy? He believes that only the Creator can lead humanity, and he is that divine being.

1. Introduction to Huh Kyung-young’s Vision
   Huh Kyung-young thanks his audience and emphasizes the importance of understanding his goal to unify the world through theocracy.

1.1. Welcoming Remarks and Current Societal Issues

1. Huh Kyung-young welcomed attendees to Haneulgung and viewers watching his Saturday lecture on YouTube.
2. He noted that while June is a vibrant month, the household economies of the Korean people are facing increasing hardship.
3. He proposed that the solutions are the National Dividend System and the 33 Policy.
4. The National Dividend System would offer hope to young people and ensure stable retirement for the elderly.

1.2. Huh Kyung-young’s Goal: World Unification Through Theocracy

1. Huh Kyung-young expressed gratitude to his audience, including 7.5 million overseas Koreans and 50 million domestic citizens.

2. He stated that his lecture would explain why he aims to unify the world through theocracy.

3. Distinguishing the Divine Being from Deification
   Huh Kyung-young clarifies that he is a divine being who does not require deification, unlike human religious leaders who claim divinity.

2.1. The Difference Between the Divine Being and Deification

1. a divine being (God-man) is the opposite of deification (신격화).
2. A divine being does not need deification because they are inherently divine.
3. Deification is a human act, often performed by cult leaders who claim to be divine.
4. He questioned whether such human leaders could grant levels, blessings, or angels.
5. He concluded that they cannot.

2.2. Huh Kyung-young’s Unique Divine Abilities

1. Huh Kyung-young asserted that he is the only one on Earth who can bestow angels (천사) and archangels (대천사) upon humans.

2. He claimed to know countless secrets, such as bank account passwords.

3. He stated that those who receive his archangels can immediately know information like where deceased parents have been reincarnated.

4. He concluded that someone who can grant such abilities is a divine being.

5. Financial Challenges and the Importance of Empathy
   Huh Kyung-young discusses the financial difficulties he faces in political campaigns, explaining that he generates funds through his spiritual abilities to avoid corruption and to foster empathy with the public.

3.1. Misconceptions About Huh Kyung-young’s Financial Activities

1. Huh Kyung-young noted that many people exploit his name, claiming to be divine, and that these individuals rely on deification to survive.
2. He recounted the enormous costs of his past political activities, such as founding a party, holding a large convention, and fielding numerous candidates for parliamentary and mayoral elections.
3. He questioned whether he would prefer to stay at Haneulgung meeting people or travel around, implying that his current activities are necessary.

3.2. Addressing Criticisms and the Role of Supporters

1. He mentioned that some university professors and Buddhist monks strongly support him and promote his message.
2. He criticized those who try to create discord between him and his supporters, stating that he has never asked people to unsubscribe from his supporters’ channels.
3. He expressed gratitude to anyone who acknowledges his policies, even if they later criticize him, because they took the time to understand him.
4. He acknowledged that some might perceive him as not being active enough, but he highlighted his significant political efforts, such as fielding hundreds of candidates and holding party conventions, all without government funding.
5. Unlike major parties that receive billions from the government for elections, he has to raise his own funds.

3.3. Funding Political Activities Through Spiritual Abilities

1. he earns money by offering blessings and spiritual abilities as a divine being.
2. He uses these funds, after paying 60% in taxes, to operate Haneulgung and legally finance his election campaigns.
3. He also mentioned the significant monthly costs of maintaining the National Fortune (국가 명당).
4. He stated that his activities go beyond conventional politics.

3.4. The Importance of Lectures as Political Activity

1. his Saturday and Sunday lectures are a significant form of political activity, even though he would prefer to travel.
2. He noted that unlike candidates from major parties, who receive media coverage for their movements, his travels would not be reported.
3. Therefore, his lectures are an effective way to disseminate his message.

3.5. Reaffirming His Divine Status and Rejecting Deification

1. He reiterated that calling him “deified” is an insult because he is a divine being, not a human being who needs deification.
2. He condemned those who spread rumors about him being deified to his supporting professors and monks.

3.6. The Nature of His Divine Connection

1. humans are formed by the union of opposite sexes, whereas he is formed by the union of spirit (영성).
2. He claimed that by bestowing an angel upon someone, he can reveal personal information about anyone in the world, including their address, schooling, and the reincarnation of their ancestors.

3.7. Demonstrating His Control Over Angels

1. He asserted that he can control countless angels and archangels, expanding or contracting their presence at will.
2. He claimed that the space he was in was filled with an infinite number of angels observing him.
3. He demonstrated this by asking an angel if his clothes were traditional Korean attire or if he had permed hair or wore glasses, and the angel responded negatively.
4. He concluded that these angels are constantly observing everyone.

3.8. The Purpose of His Earthly Presence and Free Will

1. He stated that those who truly understand his identity would regret missing the opportunity to go to White Heaven (백궁), a Heaven realm.
2. he, as a ruler of the universe, came to Earth and earns money due to free will, which he granted to humans out of love.
3. He compared this to parents who cannot control their children, even when they try to guide them, and must use various strategies.
4. He applies these strategies, or “expedients,” in his own actions.

3.9. The Necessity of Money for Political Action

1. He addressed those who question why he, as the owner of the world, needs to earn money.
2. humans are structured to operate with money.
3. Unlike major parties that receive state funding, he, as a leader of a minor party aiming to improve the nation, requires money.

3.10. Empathy as the Core Reason for His Suffering

1. He stated that he came to Earth to develop empathy (공감 능력) with humans, which is a commonality between compassion (자비) and love (사랑).

2. He described his past hardships, such as studying by moonlight and selling his blood to afford school, all to gain empathy.

3. He illustrated this with an analogy of a son who initially disrespects his hardworking father but develops empathy after witnessing his father’s struggles.

4. The son then becomes filial without needing further instruction.

5. He concluded that his own suffering on Earth is to gain empathy with people.

6. he sits at Haneulgung to listen to people’s difficulties, using a portion of their contributions (after taxes) for election campaigns.

7. He noted that a presidential campaign requires 45 billion won, which he currently lacks, causing him great concern.

8. The Dangers of Unearned Money and the Importance of Legitimate Funding
   Huh Kyung-young warns against money obtained without effort, likening it to “ghost money” that brings misfortune, and emphasizes that his political funds are legitimately earned through his spiritual abilities.

4.1. Criticisms of His Fundraising and the Consequences of Doubt

1. He expressed concern about the upcoming presidential election, as he lacks the necessary 45 billion won, unlike major parties.
2. He criticized those who mock him for sitting at Haneulgung, implying he is doing nothing or is only there for money.
3. He declared that those who make such claims or doubt him will lose their levels and be unable to go to White Heaven.

4.2. Defending His Supporters and the Need for Unity

1. He condemned those who try to create discord between him and his few intellectual supporters, such as professors and monks.
2. He questioned why a divine being like him would need to be a cult leader.

4.3. The Necessity of Legitimate Campaign Funding

1. the contributions received at Haneulgung are reported as income, taxed, and the remainder is used to operate Haneulgung and fund his campaigns.
2. He reiterated that he cannot simply travel around to raise the vast sums needed for a presidential election.
3. He compared his situation to parents who want to educate their children but cannot afford it.

4.4. His Personal Austerity and Disregard for Material Possessions

1. He stated that he does not drink alcohol and has never bought clothes, always wearing what others give him, which he feels apologetic about.
2. He mentioned that he has never worn a watch, even when given one, because he couldn’t afford one as a student and now finds them unappealing.
3. He once received a good watch but discarded it after looking at it.

4.5. Deepening Empathy Through Direct Interaction

1. he meets many people at Haneulgung to enhance his empathy.
2. He listens to countless stories of hardship, such as financial ruin, family estrangement, and missing children.
3. He asserted that his empathy grows daily by hearing these profound personal struggles.
4. He believes that visiting poor people formally would not generate the same level of empathy as listening to those who desperately seek him out.
5. He intends to use this empathy to benefit the public in the future.

4.6. His Lectures as Self-Funded Political Activity

1. He reiterated that his weekend lectures are continuous political activity.
2. He must earn campaign funds himself, as no one else provides them.
3. He contrasted his self-sufficiency (자업자족) with other politicians who receive state funding.
4. He acknowledged criticisms about his past electoral failures, but emphasized that these are tests (시험).

4.7. The Concept of “Tests” in His Mission

1. everyone, including himself, undergoes continuous tests.

2. He stated that these tests are not meant to be avoided but to be experienced.

3. He believes that by enduring these tests, he will gradually receive assistance from the heavens.

4. Historical Examples of Leadership and the Flaws of Democracy
   Huh Kyung-young uses historical examples from the Joseon Dynasty and the Iranian Revolution to illustrate different forms of leadership, criticizing democracy as “foolish governance” and advocating for a perfect theocracy.

5.1. Symbolism in Joseon Dynasty Architecture

1. He described the Gungjungjeon (중궁전), the queen’s sleeping quarters in Joseon Houses, which lacks a yongmaru (용마루), the ridge tile on the roof.
2. this absence symbolizes that a “dragon” (the king) is already inside, and having another “dragon” on the roof would cause a “clash of dragons,” leading to national ruin.
3. He noted that such architectural details, like those in Changdeokgung House, demonstrate the profound wisdom and meticulous planning of the Joseon Dynasty.

5.2. Succession Patterns in the Joseon Dynasty

1. He stated that out of 25 Joseon kings, only seven inherited the throne while their fathers were alive.
2. The remaining 18 kings ascended to the throne after their fathers’ deaths, often during periods of mourning, which meant they could not hold a grand coronation ceremony in the main hall.
3. These kings were inaugurated at the House gate.

5.3. The Sophistication of Joseon Governance

1. He praised Joseon’s strict etiquette and unique system of recording royal history simultaneously by two independent departments, which even the king could not alter.
2. He contrasted this with the current state of South Korean governance, which he described as chaotic and disorganized since the establishment of the Republic of Korea.
3. He highlighted the intricate design of Joseon Houses, where every building and architectural detail, down to a single yongmaru, had a specific purpose and was arranged to support the king’s duties.
4. He noted the wisdom of House layouts, where the king’s private chambers were surrounded by many other rooms, making it difficult for intruders to find him.

5.4. The Superiority of Theocracy Over Human Governance

1. He argued that theocracy transcends such human-made rules and traditions, no matter how sophisticated.

2. He declared that anyone who criticizes him or attempts to deify him will lose their levels and that anyone who tries to establish a party before him will also lose their levels.

3. He asserted that the standard for everything comes from a divine being, advocating for a perfect theocracy (완벽한 신정주의) that is unprecedented globally.

4. The Iranian Revolution as a Model of Theocracy
   Huh Kyung-young discusses the Iranian Revolution led by Ayatollah Khomeini as an example of a successful democratic theocracy, contrasting it with his own vision of a perfect theocracy led by a divine being.

6.1. Iran’s Democratic Theocracy Under Khomeini

1. He mentioned that Iran is the only country currently practicing theocracy, specifically a democratic theocracy (민주적 신정주의).
2. He credited Ayatollah Khomeini with successfully establishing this system in 1979 through the Iranian Revolution.
3. Khomeini overthrew the Pahlavi monarchy, which was supported by the U.S. and possessed immense wealth from oil.
4. Khomeini elevated Iran to a “nation of God,” despite being born into hardship and suffering.

6.2. U.S. Policy in the Middle East and the Rise of Iran

1. He stated that the U.S. prioritizes controlling the Middle East to control the world, which led to its involvement in the Arab-Israeli Wars.
2. He claimed that the U.S. intentionally established Israel in 1948 to dominate the Middle East, using it as a base to control other nations like Iran, Egypt, and Iraq.

6.3. Sunni and Shia Divisions in Islam

1. He explained the difference between Sunni and Shia Islam.
2. Sunnis emphasize religious seniority and hierarchy.
3. Shias prioritize lineage from the Prophet Muhammad.
4. He noted that while Sunnis are numerically dominant in most Middle Eastern countries, Shias are fewer due to their emphasis on bloodline.
5. However, Iran is uniquely dominated by Shias.

6.4. Iran’s Defiance of U.S. Control

1. the U.S. controls Middle Eastern countries like Iran, Iraq, and Saudi Arabia.
2. Despite massive U.S. efforts to maintain control, Khomeini’s revolution succeeded in 1979, leading to the 444-day detention of 44 U.S. embassy staff.
3. The U.S. was powerless against Iran’s theocracy, which rejected democracy.
4. In Iran’s democratic theocracy, religious leaders hold higher authority than the president.

6.5. The Distinction Between Khomeini’s Theocracy and Huh Kyung-young’s Vision

1. He clarified that Khomeini’s democratic theocracy is not what he advocates.

2. He aims for a divine being to rule directly, whereas Khomeini acted as a representative of God, not a divine being himself.

3. Despite being a mere human, Khomeini’s theocracy allowed Iran to achieve independence from both the U.S. and the Soviet Union, even developing nuclear weapons without interference.

4. He concluded that if a true divine being were in South Korea, they could achieve similar or greater results, unifying the world.

5. The Path to Global Unification and the Flaws of Democracy
   a divine being in Korea can unify the world, contrasting this with the “foolish governance” of democracy, which he believes leads to national decline.

7.1. Korea’s Potential for World Unification

1. He argued that if a divine being in Korea were properly promoted, world leaders would seek him out, recognizing Korea as a blessed land.
2. He claimed that his blessings would transform people, proving his authenticity.
3. This would unite the Korean people, making them independent of China, the U.S., and Russia, and allowing them to control their own nuclear weapons.
4. He distinguished his perfect theocracy from Iran’s “imperfect” democratic theocracy.

7.2. His Foresight and the Importance of a Divine Leader

1. He reminded the audience that he predicted Korea’s demographic crisis 30 years ago.
2. He asserted that if a divine being like him is supported, future generations will thrive, and suffering will cease.
3. He stated that his continued presence and efforts are for the benefit of the people.

7.3. The Hardship of His Mission

1. He described the physical discomfort of sitting for long hours during his lectures, which he has done for five years, comparing it to meditation.
2. He expressed a desire to travel globally but remains confined to Haneulgung due to the necessity of his mission.

7.4. Rejecting “Ghost Money” and Embracing Legitimate Funds

1. He rejected the idea of using lottery winnings or other forms of “luck” to fund his work, stating that Heaven work cannot be done through such means.
2. his political funds come from the sincere contributions of the people, mixed with their “blood and sweat,” after taxes.
3. He warned against money obtained without effort, such as lottery winnings, which he called “ghost money” (귀신과 같이 와요) because it often brings misfortune and conflict, leading to ruin.
4. He cited examples of lottery winners whose lives were destroyed, losing family and friends.
5. such “unearned money” is tainted with “demons” (마구니) and comes with tests and temptations.
6. He contrasted this with earned wages, which are free from such negative influences.

7.5. The Corrupting Influence of Unearned Wealth

1. He warned that “ghost money” can corrupt children, leading them to crime and ruin.
2. He stated that families can be destroyed by wealth that exceeds their rightful share.
3. He clarified that the National Dividend is different, as it is a legitimate entitlement and not tainted by demons.

7.6. His Extensive Knowledge and Dedication

1. He claimed to understand money far better than anyone else, by “trillions of times.”
2. He dismissed the notion that he idles at Haneulgung, highlighting his decades of lecturing without a script, relying solely on his vast knowledge.

7.7. Respect for Supporters and the Need for Understanding

1. He reiterated that he is grateful to anyone who has shown interest in his policies, even if they later criticize him.
2. He stated that he has never criticized or contacted his supporting professors or monks, always holding them in high regard.
3. He acknowledged that his supporters might not fully understand why he remains at Haneulgung, but he understands their concerns.

7.8. The Practicalities of Campaign Funding

1. the money from his spiritual services, after taxes, is essential for campaign expenses like printing materials, which can cost tens of billions of won.
2. he must fund his campaigns independently to avoid being indebted to donors and having to grant favors.
3. He prefers to use funds earned through his spiritual abilities, ensuring his integrity.

7.9. The Concept of “Complete Theocracy”

1. He introduced the term “Complete Theocracy” (컴플리트 신정주의), which he advocates.
2. He stated that people will eventually understand why he, as a divine being, must endure tests and challenges in the human world.

7.10. Enduring Tests and Maintaining Integrity

1. he, too, undergoes tests from opposing forces, which reveal who remains steadfast and who falls away.
2. He clarified that these tests arise naturally from external and internal circumstances.
3. his true supporters understand he is not motivated by money but by the need to prepare campaign funds, acknowledging the gap between ideals and reality.
4. He stated that he cannot simply take money from people, but must earn it through his services, such as giving lectures and singing.

7.11. The Future of Global Leadership

1. He predicted that eventually, people worldwide will recognize him as the global leader.
2. He reiterated the power of Iran’s democratic theocracy, which has achieved significant influence in the Middle East.

7.12. The Historical Context of Iran’s Theocracy

1. He noted that Iranians are of Persian ethnicity, and ancient Persia was a powerful nation.
2. Persia’s original religion was not Islam; Islam was adopted after the Ottoman Empire conquered Persia.
3. He stated that the Ottoman Empire’s religion, Islam, became the religion of the conquered Persians, and Khomeini later embraced this form of Islam.
4. He concluded that Iran’s current theocracy is a “half-theocracy” (반쪽 시크라이) because it is democratic.

7.13. Socrates’ Critique of Democracy

1. He mentioned that Socrates disliked democratic republics (민주공화국), which he called republics (공화정).
2. Socrates advocated for philosopher-kings (철인주의) to rule.

7.14. The Parable of New Wine and Old Wineskins

1. He cited Mark 2:21-22, which states that new wine should not be put into old wineskins, nor new cloth patched onto old garments, because the new will tear the old.
2. He interpreted this to mean that democracy is like “old clothes” and is foolish.
3. He argued that democracy, or mob rule (군중 이의), is easily manipulated by propaganda, leading people to elect incompetent leaders.

7.15. Democracy as “Foolish Governance”

1. He described democracy as “foolish governance” (우민 정치) that allows “thieves” to take over the country by manipulating the masses.

2. He noted that few educated people truly understand politics, and those who do often despair at the state of the nation.

3. He referenced historical figures like Ahn Chang-ho and Yun Bong-gil, who recognized the folly of the people.

4. Socrates believed that philosopher-kings should govern, not the masses.

5. He criticized democracy as “trampling on the graves of prophets” (선지자의 무덤을 밟고 다니는 놈들), meaning it ignores the wisdom of enlightened individuals.

6. He gave an example of his own past predictions, like the need to give 30 million won for childbirth, which were initially dismissed as fraudulent but are now being implemented.

7. He concluded that democracy crucifies prophets, just as Jesus was crucified, leading to the death of wisdom.

8. Lessons from Chinese Leadership and the Superiority of Monarchy
   Huh Kyung-young draws parallels between the rise of Mao Zedong and the concept of a philosopher-king, arguing that such leaders, or a divine being, are superior to those chosen by democratic elections, and that monarchies are more stable than republics.

8.1. The Example of Mao Zedong as a Philosopher-King

1. He identified Mao Zedong as the “father of the nation” for China, Deng Xiaoping as the “father of reform,” and Xi Jinping as the “father of the economy.”
2. He described Mao Zedong’s early actions as those of a philosopher-king, traveling across China, helping people by cleaning and building, and gaining a reputation for integrity.
3. Mao’s selfless actions attracted followers, who eventually formed the Red Guards, and his popularity grew throughout China.
4. When the Kuomintang (Nationalist Party) tried to eliminate Mao, Kim Il-sung protected him in North Korea, later providing troops to help Mao regain control of China.
5. He concluded that such a great individual can become a king, unlike those chosen by elections, who are often mere “windbags.”
6. He stated that Socrates advocated for such philosopher-kings.

8.2. The Stability of Monarchy Versus Republics

1. He argued that countries with monarchies, like Japan and Thailand, are generally peaceful and prosperous.
2. In contrast, republics, like the U.S. and Russia, are often chaotic.
3. He suggested that if Russia still had a king, it would not be in its current state.

8.3. The Decline of the Joseon Dynasty and the Loss of Cultural Heritage

1. He claimed that the Joseon Dynasty ended because he was destined to appear.
2. He argued that if the Joseon monarchy had continued, North Korea would have no claim to legitimacy, as all the royal Houses and cultural heritage are in South Korea.
3. He criticized the decision to abolish the monarchy entirely, suggesting that it should have been preserved, like in Japan, to maintain the cultural legacy.
4. He lamented that the glorious culture of the Joseon Dynasty is now merely an exhibit, like “monkeys in a zoo,” without a living king, court, or officials.

8.4. The Symbolism of Joseon House Gates

1. He explained the meaning of Eosumun (어수문), a gate in Changdeokgung House, which means “fish and water gate.”
2. This gate was used by scholars entering the civil service examination, symbolizing that a king (fish) needs talented people (water) to survive.
3. He stated that the names of gates and buildings in Joseon Houses reflect a highly cultured nation.
4. He concluded that a good king, like Mao Zedong, emerges naturally, rather than being elected.

8.5. The Corruption of the Kuomintang and the Rise of Mao Zedong

1. He recounted how Chiang Kai-shek, the Kuomintang leader, was driven to Taiwan because of widespread corruption within his government, where officials sold weapons to Mao Zedong’s forces.

2. He mentioned that Chiang Kai-shek even ordered the execution of his own daughter-in-law for bribery, demonstrating his commitment to fighting corruption after losing the mainland.

3. He concluded that Mao Zedong, like a prophet, transformed China, and that a divine being like himself can change the world.

4. The New Era of Divine Leadership and the Rejection of Old Ways
   he is a divine being who has come to establish a new era of perfect theocracy, urging his followers to reject old religious and political frameworks and to unite under his leadership.

9.1. Defending His Supporters and the Need for Direct Communication

1. He criticized those who try to create discord between him and his intellectual supporters, like Professor Jeong In-tae and Buddhist Master Beopsang.
2. He stated that he views them positively and has never criticized them, even if they express concerns about his methods.
3. communication is key to resolving misunderstandings, but he primarily communicates through his lectures.

9.2. His Dual Nature as Divine and Human

1. he is both a divine being and a human, possessing both spiritual and human forms.
2. He believes that Christians and Buddhists will eventually support him once they understand him.

9.3. The Parable of New Cloth and Old Garments

1. He revisited Mark 2:21, which states that new cloth should not be used to patch old garments, as the new will tear the old.
2. He interpreted this to mean that his new teachings should not be mixed with old religious frameworks.
3. He warned that trying to force his “new clothes” into “old clothes” (old religions) would only tear the old religions apart.
4. He advocated for accepting his new teachings as a whole, which would unite all religions and nations.
5. He stated that anyone who tries to force his teachings into their existing religious or national frameworks is foolish, quoting Jesus’ words.
6. a “new garment” must be worn entirely new, without trying to patch it with old ideas.
7. He warned against judging him based on old frameworks, which would lead to calling him a “fraud.”
8. He urged people not to “test” him, just as they “killed” Jesus.

9.4. The Flaws of Democracy and the Wisdom of a Divine Leader

1. He criticized democracy, where mob rule can easily depose presidents, questioning its legitimacy.
2. He argued that the “chorus of foolish people” in a democracy cannot bring paradise.
3. He reiterated that his “new clothes” should not be cut and patched onto old ones, meaning his teachings should be accepted as they are.

9.5. The Symbolism of “Wedding Feast” in Scripture

1. He discussed the symbolism of the “wedding feast” (혼인 잔치) in Genesis 1, which begins with the marriage of Adam and Eve and ends with divorce and the death of Jesus.
2. the story of Jonah in the whale for three days symbolizes Jesus’ resurrection after three days in the tomb.
3. He then delved into the etymology of Korean words like janchi (잔치, feast), eolgul (얼굴, face), sarang (사랑, love), and saram (사람, person), highlighting their deeper meanings and the lack of corresponding Chinese characters in some cases.
4. He defined sarang as making others happy in four ways: face, words, material things, and body.
5. He defined saram as possessing four virtues: faith in God, filial piety, love for spouse, and education for children.
6. He stated that those who do not marry are merely “humans” (인간) rather than “persons” (사람) because they lack spousal love and child education.
7. He connected the “wedding feast” in Genesis 1 to his own arrival, claiming to be the groom at the final wedding feast.
8. He stated that he does not speak lightly about complex religions, but his presence carries a message.

9.6. The Gifts of the Divine Groom and the Folly of Doubt

1. the groom at the wedding feast welcomes all brides (both men and women).
2. He warned against doubting the groom and instead urged people to recognize his power through the “wedding gifts” he offers, such as angels, blessings, and levels.
3. He criticized those who misinterpret his actions and try to force his “new clothes” into their “old clothes,” just as he warned earlier.
4. He condemned his supporters who criticize his supporting professors and monks, stating that such actions bring shame upon him.
5. his lectures are the central point of his message, and people should listen to them before judging his supporters.
6. He reiterated that trying to patch his “new clothes” with “old clothes” is foolish.

9.7. The Importance of Trust and Unity

1. He urged his followers to base their understanding on his words and to respect his supporters.
2. He stated that he has never told his followers to unsubscribe from his supporters’ channels and that such actions are disrespectful to him.
3. he and his supporters communicate telepathically, without needing direct conversation.
4. He acknowledged the reality of needing campaign funds, which is why he continues to lecture, viewing it as political activity.
5. He asserted that his message is being fully conveyed and that he is here to establish a complete theocracy.
6. He urged his followers not to create discord among themselves or with his supporters.

9.8. Warning Against Disobedience and the Potential for Global Change

1. He warned that if he were to use his full power, it would have severe consequences.
2. He expressed his intention to correct humanity but noted that if he only receives 1% of the vote in an election, it could lead to a “correction of Earth’s orbit.”
3. He stated that he is currently exercising restraint.
4. He reiterated that he has never instructed his followers to attack those who criticize him, and that his followers should accept such criticism.
5. He concluded by emphasizing the importance of not creating discord.

9.9. Closing Remarks

1. The moderator thanked Huh Kyung-young for his lecture and the audience for their attention.
2. He wished everyone a good day.

1. God-man and the Deification of Humans

God-man does not require deification. Deification is a human construct, a practice of individuals claiming divinity. Such individuals cannot bestow blessings, angels, or reveal the secrets of others. Only God-man can grant Archangels and reveal countless secrets, such as the reincarnation of deceased parents or grandparents. This ability to bestow such profound knowledge and spiritual power is the hallmark of God-man. Deification, on the other hand, is often a means for those who exploit the name of the divine to sustain themselves.

2. The Financial Realities of Political Endeavors
   Engaging in political activities, such as founding a party, fielding numerous parliamentary candidates, or running for mayoral office, incurs astronomical costs. While other political parties receive hundreds of billions of Korean Won from the state for elections, Huh Kyung-young’s party operates without such funding. Therefore, he must generate funds himself. This is achieved by offering spiritual abilities, such as blessings, to supporters and using a portion of the proceeds, after taxes, to operate Haneulgung and legally fund election campaigns. This self-sufficiency is a unique aspect of his political engagement.

3. The Essence of Empathy and Shared Suffering
   Empathy and compassion are rooted in the ability to understand and share the feelings of others. To cultivate this, God-man endures hardships in the human world. Just as a child might only truly understand a parent’s struggles after witnessing their arduous labor, God-man experiences suffering to foster empathy with humanity. This includes enduring physical discomfort from prolonged sitting and listening to countless personal hardships of those who visit Haneulgung. This direct engagement with human suffering is essential for God-man to genuinely understand and address the needs of the people.

4. The Perils of Unearned Wealth
   Unearned money, such as lottery winnings, often brings misfortune. It is likened to money tainted by evil spirits, or “maguni,” which can corrupt individuals and families. Stories abound of lottery winners whose lives are ruined, leading to broken relationships, financial ruin, and personal degradation. This is because such money often comes with temptations and trials. In contrast, earned income, like a salary, is free from such negative influences. God-man emphasizes that funds for political endeavors must come from the sincere contributions of supporters, not from chance or illicit means, to ensure purity and positive outcomes.

5. The Distinction Between God-man and Deification
   God-man is not subject to deification, as deification is a human act of elevating someone to divine status. God-man is inherently divine and therefore beyond such human constructs. To accuse God-man of seeking deification is an insult. God-man operates on a different plane of existence, characterized by spiritual union rather than human procreation. This fundamental difference means that God-man cannot be categorized or judged by human standards of deification.

6. The Imperative of God-man’s Direct Governance
   God-man’s direct governance, or Perfect Theocracy, is a unique and unprecedented system. Unlike the democratic theocracy practiced in Iran, where religious leaders act as proxies for the divine, God-man directly implements divine will. Iran’s democratic theocracy, established by Ayatollah Khomeini, demonstrated the power of a religious movement to overthrow a powerful monarchy and resist global superpowers. However, Khomeini was a human agent, not God-man. God-man’s direct intervention in governance is necessary to unify the world, as it offers genuine blessings, angelic assistance, and spiritual transformation that no human leader can provide. This direct divine intervention is the only path to global unity and prosperity, transcending the limitations of conventional political systems.

7. The Wisdom of Ancient Korean Governance
   Ancient Korean dynasties, particularly the Joseon Dynasty, possessed a highly sophisticated and systematic governance structure. This is exemplified by the meticulous design of Houses like Changdeokgung, where every architectural detail, such as the absence of a ridgepole in the Queen’s sleeping quarters (Gyotaejeon), held profound symbolic and practical significance related to the birth of future kings. The strict protocols for royal succession, with many kings ascending the throne during periods of mourning, further highlight the deep-rooted traditions and respect for order. Furthermore, the unique system of recording royal annals in two independent departments, inaccessible even to the king, underscores an unparalleled commitment to historical accuracy and accountability. This rich heritage of structured governance stands in stark contrast to the perceived chaos of modern Korean politics.

8. The Critique of Democracy and the Rise of God-man
   Democracy, often lauded as the ideal political system, is criticized for its susceptibility to manipulation by the masses, leading to what is termed “mob rule” or “ignorant governance.” God-man cites the words of Jesus, who spoke of not patching old garments with new cloth, implying that outdated systems like democracy cannot accommodate the new paradigm brought by God-man. Socrates also advocated for “philosopher-kings” or “wise rulers” rather than democratic rule, recognizing the potential for the masses to be swayed by propaganda and make unwise choices. God-man argues that democracy often tramples upon the wisdom of prophets and enlightened individuals, leading nations astray. The example of Mao Zedong, who gained popular support through selfless service before becoming a leader, illustrates the power of a true “wise ruler” in transforming a nation, contrasting sharply with leaders chosen through potentially flawed democratic processes.

9. The Final Wedding Feast and the Arrival of God-man
   God-man refers to the biblical narrative of Adam and Eve’s marriage in Genesis as the beginning of Christianity, and his own arrival as the “final wedding feast.” He is the groom who has come to gather all brides, both male and female. During this process, it is crucial for people not to doubt the groom. God-man offers gifts for this wedding feast, such as angels, blessings, and spiritual levels, which serve as proof of his identity. Those who understand this will recognize him as the true groom. It is foolish to try to fit God-man into old religious frameworks or to criticize those who support him, as this only undermines his mission. God-man’s message is meant to be accepted in its entirety, like a new garment, rather than being fragmented or adapted to existing beliefs.

what is the fundamental difference between a “신인” (divine being) and “신격화” (deification)?

① God-man is a human who claims to be divine, while 신격화 is a true divine being.
② God-man is the Creator who does not need deification, while 신격화 is a human attempt to elevate someone to divine status.
③ God-man refers to a religious leader, while 신격화 refers to a political leader.
④ God-man is a concept from Eastern philosophy, while 신격화 is from Western theology.

(②, a “신인” (divine being) inherently possesses divine qualities and does not require “신격화” (deification), which is an act by humans to elevate someone to divine status. A common misconception is that God-man and 신격화 are interchangeable terms for divinity.)

What two key policies does Mr. Huh propose as solutions for the struggling household economy in Korea?
(National Dividend Payment and 3-3 Policy)

True or False: only he can bestow “천사” (angels) or “대천사” (archangels) upon individuals and reveal their past lives or hidden information.
(True, He explicitly states that no one else on Earth, apart from him, can grant angels or archangels, or reveal personal secrets like bank passwords or past lives. A common misconception might be to dismiss such claims as mere rhetoric without recognizing their central role in His self-proclaimed identity.)

What is His primary reason for engaging in political activities and seeking funds, despite claiming to be the Creator?
① To accumulate personal wealth and power.
② To demonstrate his divine abilities to the public.
③ To gain “공감 능력” (empathy) with the struggles of the people and fund his political campaigns legally.
④ To challenge existing religious institutions and establish a new one.

(③, He explains that he engages in political activities and seeks funds to gain “공감 능력” (empathy) with the people’s suffering and to legally finance his political campaigns, such as presidential elections. A common misconception is that the Creator would not need to engage in such worldly activities or financial matters.)

True or False: money obtained without effort, like lottery winnings, is often accompanied by “마구니” (evil spirits) and leads to misfortune.
(True, He warns that “공돈” (unearned money), such as lottery winnings, comes with “마구니” (evil spirits) and often results in negative consequences like family disputes and personal ruin. A common misconception is that any money, regardless of its source, can bring happiness or stability.)

Intermediate
He contrasts his proposed “완벽한 신정주의” (perfect theocracy) with Iran’s “민주적 신정주의” (democratic theocracy). What is the key distinction he highlights between these two forms of governance?
( his “완벽한 신정주의” involves the Creator (himself) directly governing, whereas Iran’s “민주적 신정주의” is led by a human representative or “대리인” (proxy) of God, like Ayatollah Khomeini. A common misconception is that all forms of theocracy are identical in their implementation and leadership.)

what was the primary reason for the absence of a “용마루” (ridge tile) on the main hall of the Queen’s residence (중궁전) in Joseon Houses like Changdeokgung?
① To symbolize humility and simplicity.
② To prevent the “용” (dragon, symbolizing the King) from the roof conflicting with the “용” (dragon, symbolizing the future heir) within the Queen.
③ Due to architectural limitations of the time.
④ To differentiate it from other royal buildings.

(②, He explains that the absence of a “용마루” (ridge tile) on the Queen’s residence was to prevent a “충돌” (clash) between the dragon on the roof and the dragon (the future king) conceived within the Queen, as having two dragons would bring misfortune. A common misconception might be to attribute such architectural details solely to aesthetic or structural reasons.)

He criticizes “민주주의” (democracy) by comparing it to “헌 옷” (old clothes) and “우민 정치” (mob rule). What historical figure does he cite as also being critical of democracy, and what alternative form of governance did this figure advocate?
(He cites Socrates as being critical of democracy, referring to it as “군중 이의” (mob rule) or “우민 정치” (rule by the ignorant). Socrates, advocated for “철인주의” (rule by philosopher-kings). A common misconception is that democracy is universally praised by all historical thinkers.)

Short Answer: Explain His interpretation of the biblical passage from Mark 2:21 about putting new wine into old wineskins or new cloth on old garments, in the context of his own teachings.
(He interprets Mark 2:21 to mean that his new teachings (“새 옷” or “새 포도주”) cannot be mixed or “짜집기” (patched) with old religions or existing ideologies (“헌 옷”). attempting to do so would only damage the old and prevent the new from being fully accepted, implying that his message should be embraced entirely without modification.)

Advanced
He describes the historical context of Iran’s adoption of Islam, stating that it was influenced by the Ottoman Empire. How does this historical detail support his broader argument about the nature of religious and political systems?
(He uses Iran’s adoption of Islam from the Ottoman Empire, a conquering force, to illustrate how religious systems can be imposed or adopted due to external power dynamics rather than inherent truth. This supports his argument that existing religious and political systems are often “헌 옷” (old clothes) or “반쪽 시크라이” (half-theocracy) that need to be replaced by his “완벽한 신정주의” (perfect theocracy). A common misconception is that religious adoption is always a purely spiritual or voluntary process.)

Short Answer: He mentions that in the Joseon Dynasty, seven kings inherited the throne while their fathers were alive, while eighteen became king after their fathers’ deaths. What specific ritualistic difference did this distinction entail for the latter group, and what does this imply about the strictness of Joseon protocol?
(The eighteen kings who ascended after their fathers’ deaths could not hold their coronation ceremony at the main throne but instead had to be inaugurated at the House gate (“대문”). This detail highlights the extreme strictness and adherence to “예절” (etiquette) and “법도” (protocol) in Joseon society, even in matters of royal succession. A common misconception might be that the method of succession had no bearing on the coronation ceremony itself.)

He recounts Mao Zedong’s rise to power in China, emphasizing his initial actions of helping common people. How does he use Mao’s example to critique modern political leaders and advocate for his own leadership style?
(He presents Mao Zedong as a “철인” (philosopher-king) who gained the people’s trust by selflessly helping them, contrasting this with modern politicians who are “검증도 안 된 인간들” (unverified individuals) who haven’t experienced hardship. He uses Mao’s example to argue that true leaders, or “신인” (divine beings) like himself, should emerge from genuine connection and service to the people, rather than through conventional, often corrupt, electoral processes. A common misconception is that political leadership is solely about policy and governance, rather than personal character and public service.)

Short Answer: He discusses the concept of “공감 능력” (empathy) as a crucial aspect of his mission. How does he claim to cultivate this empathy, and why does he believe this method is more effective than traditional political campaigning?
(He claims to cultivate “공감 능력” by sitting at “하늘궁” and listening directly to the “애로 사항” (difficulties) of people who visit him, rather than “돌아다니면서” (traveling around) like conventional politicians. He believes this direct, personal interaction, where people “목숨 걸고 찾아와서” (risk their lives to come) and share their deepest problems, fosters a deeper and more genuine empathy than superficial campaign visits.)