2023.04.29 1385 The First Wife and the Second Wife

2023.04.29 1385 The First Wife and the Second Wife: Understanding Relationships and the Path to Spiritual Enlightenment with Huh Kyung-young

Meeting Minutes: The First Wife and the Second Wife! Episode 1385: Heo Kyung-young’s Saturday Lecture (2023.04.29)

Ⅰ. Meeting Overview

Category	Details
Date	April 29, 2023
Location	Not specified (Likely online or a lecture hall)
Speaker	Heo Kyung-young
Topic	The First Wife and the Second Wife!
Source	YouTube Video: ‘The First Wife and the Second Wife!’ Episode 1385: Heo Kyung-young’s Saturday Lecture (2023.04.29)

Ⅱ. Meeting Discussion

• The Concept of “First Wife” (조강지처)

  • “First Wife” (조강지처) refers to a wife who shared poverty and hardship with her husband, eating “술지거기” (alcohol dregs) and “쌀겨” (rice bran) .
  • Such a wife is considered a good woman and a virtuous wife (현모양처) .
  • In Joseon Dynasty, divorce was restricted for wives who shared 3 years of mourning for parents .
  • Heo Kyung-young emphasizes that couples who overcome financial struggles together are blessed .
  • He advises against providing apartments for newly married couples, as it hinders their understanding of parental hardships .
  • He relates this to the early struggles of Haneulgung, which started from a single room and faced numerous challenges, including being evicted from lecture venues .

• The Concept of “Second Wife” (조침지처)

  • “Second Wife” (조침지처) refers to a wife who constantly criticizes and “hooks” her husband with a “fishing hook” (낚시바늘), preventing his success .
  • This concept extends to “fishing hook” followers in religious contexts, who look for faults in their leaders .
  • Heo Kyung-young contrasts this with “sleeping followers” (수면 신도), who are considered good because their ability to sleep in church indicates comfort and peace, despite external hardships .
  • Other types of followers include “crying followers” (통곡 신도) and “listening followers” (경청 신도), with the latter being the most preferred .

• Heo Kyung-young’s Teachings and Haneulgung

  • Haneulgung’s Financial Status: Haneulgung is a religious foundation that pays taxes voluntarily, contributing billions of won to Yangju City and the tax office .
  • Birthplace and Destiny: Heo Kyung-young’s birthplace, Jungnanggyo, is described as a place where the “tears of Eastern and Western saints” flow, signifying his unique destiny .
  • Geomancy (풍수): He explains that mountains produce great individuals, while water produces wealth . His hometown, Jisu, is known for its “wise water” (지수) and has produced 175 billionaires .
  • Geomancy of Haneulgung: Haneulgung is located on Goryeongsan, which is connected to the spiritual energy of Geumgangsan, where 12,000 enlightened individuals (도통군자) are said to gather .
  • Reincarnated Sages: He claims that many historical figures, including Confucius (공자), Mencius (맹자), Buddha (석가모니), Jesus, Zhuge Liang (제갈공명), Socrates, Pestalozzi, Leibniz, and Wolff, are present among his followers at Haneulgung .
  • Wu Zetian (측천무후): He praises Empress Wu Zetian for her leadership in a male-dominated society, expanding territory, improving people’s lives, increasing population, reducing taxes, and abolishing forced labor . He refutes negative historical portrayals of her, stating they are misunderstandings .
  • The “Ethereal World” (실상의 세계): He presents a video of a “flying object” (비행이) at Haneulgung as evidence of the “ethereal world” (에테르의 세계) or “dark matter” (암흑 물질), which he claims is the fundamental substance of the universe .
  • Bulloyu (불로유): He states that his name or image makes food incorruptible, referring to “Bulloyu” (immortal milk) . He claims to have consumed “Bullo” (immortality) since childhood .
  • Heo Kyung-young’s Mother: He identifies his mother, Jo Gye-sik (조계식), as the “woman embracing stars” (별을 품은 여인) statue on top of the US Capitol Building, symbolizing her role in planting the “laurel tree of power” in the nation .

Ⅲ. Action Items

• Attendees are encouraged to maintain their commitment to Haneulgung, especially those who supported it during its early struggles, to avoid becoming “fishing hook” followers .
• Followers are reminded to contribute to Haneulgung’s maintenance and development, even if Heo Kyung-young is absent .
• Individuals experiencing difficulties are advised to seek Heo Kyung-young’s guidance directly rather than engaging in negative criticism .
• Attendees are encouraged to purchase the book “Complete Angel-Giving Divine Being” (완전 천사 주는 신인) by Kim Chang-woong, who is identified as Laozi (노자) .

Central Questions & Answers

1. What is the significance of “Jokangjicheo” (糟糠之妻) in Huh Kyung-young’s philosophy?
   Question: What does the term “Jokangjicheo” mean, and why does Huh Kyung-young emphasize its importance in marriage and life?
   Answer: “Jokangjicheo” refers to a wife who shared poverty and hardship with her husband, eating “sake lees and rice husks.” Huh Kyung-young explains that experiencing such struggles together, like living in a small rented room and facing financial difficulties, builds character and appreciation for one’s parents’ sacrifices. He believes that couples who overcome adversity together are blessed, and this shared hardship is invaluable, much like the saying “youthful hardship is priceless.” He contrasts this with “Jochimjiche” (釣針之妻), a “fishing hook wife” who constantly criticizes and “hooks” her husband, hindering his success.
   Key Quote: “Living in a small room, experiencing that, is how you understand the hardships of your parents… Those who cried together when the rice ran out, comforted each other, those are the people who will later be blessed.”

2. How does Huh Kyung-young explain the concept of “Elixir Milk” (불로유) and its impact?
   Question: What is Elixir Milk, and how does Huh Kyung-young claim it works to prevent decay and bring about a new era?
   Answer: Elixir Milk is presented as a miraculous substance that prevents food from spoiling, not just in Korea but globally, healing incurable and chronic diseases. Huh Kyung-young states that his picture and name, as Shin-in(神人), will replace preservatives in all foods, making “Huh Kyung-young brand” a dominant force in the global food industry. He asserts that anything he touches or that bears his name/image becomes “Elixir Milk” or “Elixir Water,” transforming ordinary substances into non-decaying, life-giving elements. This marks a new era: “before Elixir Milk” and “after Elixir Milk.”
   Key Quote: “My name, Huh Kyung-young, if you write it, it doesn’t spoil… If you put my face or my name, it works.”

3. What is the meaning behind Huh Kyung-young’s birthplace and its connection to spiritual figures?
   Question: What is the significance of Huh Kyung-young’s birthplace, Jungnanggyo, and how does it relate to the tears of Eastern and Western saints?
   Answer: Huh Kyung-young explains that Jungnanggyo (中浪橋) means “middle bridge of flowing tears.” He connects the surrounding mountains to major spiritual figures: Suraksan (水落山) and Buramsan (佛巖山) represent Buddha’s ten disciples weeping towards him, while Samgaksan (三角山) (Bukhansan) with its twelve peaks symbolizes Jesus’ twelve disciples weeping towards him. He states that his birth at this “bridge of tears” signifies his connection to the “tears of saints from East and West,” implying a universal spiritual lineage.
   Key Quote: “The tears of Eastern and Western saints flow down, and the character ‘middle’ is attached… I was born on that bridge of tears.”

4. What is the “real world” (실상의 세계) according to Huh Kyung-young, and how can it be observed?
   Question: How does Huh Kyung-young define the “real world” or “ether world,” and what evidence does he offer for its existence?
   Answer: Huh Kyung-young describes the “real world” as the realm of ether (에테르), an invisible, fundamental substance that creates all matter and transcends time, space, and temperature. He claims that this ether, which scientists once considered but later removed from the periodic table, is the “causal agent of all things.” He presents CCTV footage of a glowing, crown-like object, which he calls a “celestial vehicle” or “angels,” as visual evidence of this real world interacting with the virtual world. This phenomenon, he states, is unprecedented in Earth’s history.
   Key Quote: “You just saw the ether… That is the ether world. That is the unknown substance you speak of.”

5. How does Huh Kyung-young reinterpret traditional Confucian values and gender roles?
   Question: How does Huh Kyung-young challenge and update traditional Confucian principles like “Namjonyeobi” (남존여비 – male superiority) and the “Five Relationships” (오륜)?
   Answer: Huh Kyung-young criticizes Confucianism’s “Namjonyeobi” (male superiority, female inferiority) as a major flaw that led to its decline. He argues that the traditional “wife serving husband” principle is outdated in an era of increasing female empowerment. He highlights Empress Wu Zetian of China as an example of a powerful woman who defied gender norms, expanded territory, improved livelihoods, and reduced taxes, despite historical attempts to malign her. He proposes a revised “Five Principles” (오강) that prioritize Shin-in(神人) over humans, disciples over teachers, and virtue over the Way, emphasizing love as the foundation of virtue.
   Key Quote: “Confucius’s big mistake was ‘Namjonyeobi’… This is why Confucianism went downhill.”

6. What is the significance of “Goryeongsan” (高靈山) and the gathering of “12,000 enlightened beings” (도통군자)?
   Question: What is the spiritual importance of Goryeongsan, and who are the “12,000 enlightened beings” that Huh Kyung-young says are gathered there?
   Answer: Goryeongsan, meaning “High Spiritual Mountain,” is described as a sacred site where the spiritual energy (혈자리) from the four major temples of Geumgangsan (유점사, 표충사, 신원사, 표훈사) converges. Huh Kyung-young claims that this location is where the “12,000 enlightened beings” (도통군자) prophesied to emerge from Geumgangsan have gathered. He identifies many individuals present in Haneulgung as reincarnations of historical figures like Buddha (Kang Jeungsan/Choi Seon-woo), Confucius (Lee Sang-hoon), Mencius (Kim Jung-hoon), Zhuge Liang (Han Ju-mo), Socrates, Pestalozzi, Leibniz, and Wolff, all drawn to Haneulgung to meet Shin-in(神人).
   Key Quote: “The 12,000 enlightened beings are gathered here… This Goryeongsan is a fearsome place.”

7. What is the meaning of the statue atop the US Capitol Building, and how does it relate to Huh Kyung-young’s mother?
   Question: What is the identity and symbolism of the female statue on top of the US Capitol Building, and what is its connection to Huh Kyung-young’s mother?
   Answer: Huh Kyung-young reveals that the female statue atop the US Capitol Building, holding a crown, shield, and sword, with nine stars (five on the forehead, four behind) and a raven, represents his mother, Jo Gye-sik (조계식). He interprets her name as “planting a laurel tree in the nation” (나라에 월계수 나무를 심는다). He claims that this statue, placed above the male-dominated US Congress, symbolizes the triumph of the feminine and the spiritual over worldly power, and that the architects were divinely inspired to create it, unknowingly depicting his mother.
   Key Quote: “The woman who embraces the stars sits above the white people in America… That is my mother, Jo Gye-sik.”

Top 3 Recommended Questions:
What is the significance of “Jokangjicheo” (糟糠之妻) in Huh Kyung-young’s philosophy?
How does Huh Kyung-young explain the concept of “Elixir Milk” (불로유) and its impact?
What is the meaning of the statue atop the US Capitol Building, and how does it relate to Huh Kyung-young’s mother?

The following report summarizes a lecture by Huh Kyung-young, providing a structured analysis of his teachings.

The Essence of Enduring Wisdom: A Lecture by Huh Kyung-young

1. Basic Information
   Lecture Session and Date: Episode 1385: Huh Kyung-young’s Saturday Lecture (2023.04.29)
   One-sentence main theme or title summary: This lecture explores the profound meanings of traditional marital virtues, the significance of enduring hardship, and the true nature of spiritual reality, connecting these concepts to the divine mission of the God-man and the Sky Temple.
   Location: Haneulgung (Sky Temple)
   Key Segments:
   The Concept of Jogangjicheo (糟糠之妻): An explanation of the traditional Korean term for a wife who has shared hardships, emphasizing the value of enduring poverty together for a stronger foundation in life.
   The Significance of Suffering and Growth: A discussion on how early life struggles and financial difficulties are crucial for personal development and understanding parental sacrifices.
   The God-man’s Mission and Spiritual Reality: Revelation of the God-man’s unique abilities, including the power to bestow blessings and transform matter, and the unveiling of the “etheric world” as the true reality.
   Critique of Traditional Morality and the Role of Women: A reinterpretation of Confucian “Five Relationships” (Oryun) and a re-evaluation of historical figures like Empress Wu Zetian, highlighting the importance of merit over gender.
   The Gathering of Enlightened Beings at Haneulgung: The assertion that Haneulgung is a convergence point for 12,000 enlightened individuals, including historical figures like Buddha, Confucius, and Jesus’s disciples.

2. Core Messages
   The Virtue of Enduring Hardship: “Young suffering cannot be bought with money.” This means that experiencing difficulties in youth is invaluable for character building, fostering empathy, and developing a deeper understanding of life’s struggles, which ultimately leads to greater blessings.
   The True Nature of Reality: “You just saw the ether.” This refers to the concept of “ether” or “dark matter” as the fundamental, unseen substance that creates and sustains all visible matter, and that the God-man’s powers operate within this true, underlying reality.
   The God-man’s Transformative Power: “If you receive my blessing, you can give off light.” This indicates that the God-man possesses the unique ability to imbue individuals and objects with divine energy, leading to spiritual enlightenment, healing, and even the preservation of matter.
   Reforming Moral Principles: “Confucius’s big mistake was male chauvinism.” This highlights the need to update traditional moral frameworks, such as Confucianism, to align with evolving societal values, particularly regarding gender equality and recognizing merit beyond conventional hierarchies.
   Haneulgung as a Spiritual Nexus: “12,000 enlightened individuals are gathered here.” This conveys that Haneulgung is a sacred site where highly evolved spiritual beings, including historical sages and disciples, have congregated, drawn by the presence and mission of the God-man.

3. Detailed Summary
   The Value of Jogangjicheo and Early Hardship
   Main assertions and explanations: The term Jogangjicheo (糟糠之妻) refers to a wife who shared the poverty of her husband, eating “sake lees and rice husks.” This experience of shared hardship is presented as the foundation for a strong, blessed life. It is stated that families who provide apartments to their children from the start hinder their growth, as they miss the opportunity to understand the struggles of their parents. Financial struggle in youth is crucial for developing empathy and resilience.
   Analogies, examples, references: The analogy of “young suffering cannot be bought with money” is used to emphasize the irreplaceable value of early struggles. The historical context of Joseon Dynasty divorce laws, which made it difficult to divorce a Jogangjicheo or a woman who mourned parents for three years, is referenced to underscore the societal recognition of such enduring relationships.
   Practical message or application: Individuals should embrace financial difficulties in their early married life to build a strong foundation and appreciate their parents’ sacrifices. It is advised to communicate respectfully, avoiding harsh words, even when discussing practical matters like replacing an old car, drawing a parallel to how one should treat a Jogangjicheo.

The God-man’s Journey and the Establishment of Haneulgung
Main assertions and explanations: The God-man recounts his own arduous journey, starting from a single room at Haneulgung, which was not even his own. He describes years of lecturing in various temporary locations, including parks and Chinese restaurants, often facing eviction. This period of struggle culminated in the establishment of Haneulgung as a religious foundation, allowing for tax exemption, though taxes are voluntarily paid to support his mission.
Analogies, examples, references: His personal struggles are likened to the hardships faced by a Jogangjicheo, emphasizing the importance of perseverance and loyalty among early followers. The voluntary payment of billions in taxes, despite being exempt as a religious foundation, is presented as an example of his commitment.
Practical message or application: Followers are encouraged to remain steadfast and loyal, much like a Jogangjicheo, and to contribute to the development of Haneulgung, regardless of the God-man’s physical presence or circumstances.

The Nature of Disciples and the “Fishing Hook” Mentality
Main assertions and explanations: The concept of Jochimjiche (釣針之妻), or “fishing hook wife,” is introduced to describe individuals who constantly criticize or find fault with their partners or spiritual leaders. This critical mentality is contrasted with the virtues of understanding and compassion. Different types of followers are categorized, including “sleeping disciples” (who are seen as genuinely tired from worldly struggles), “crying disciples,” and “listening disciples.”
Analogies, examples, references: The “fishing hook” analogy vividly portrays the destructive nature of constant criticism. The “sleeping disciple” is paradoxically praised as the most sincere, as their sleep indicates a deep sense of comfort and peace found in the spiritual environment, contrasting with the hardships of the outside world.
Practical message or application: Followers are urged to avoid a critical, “fishing hook” mentality and instead cultivate understanding, empathy, and a receptive attitude. The “listening disciple” is identified as the most favored, emphasizing the importance of actively absorbing the teachings.

The God-man’s Birthplace and the Power of Feng Shui
Main assertions and explanations: The God-man’s birthplace, Jisumyeon, is described as a place of exceptional feng shui, particularly due to its unique water flow. This area is said to have produced 175 Korean billionaires, including founders of LG, Samsung, Hyosung, and SK. The principle of baesan-imsu (背山臨水 – mountain at the back, water in front) is explained: mountains produce great individuals, while water produces wealth. His birth near Jungnanggyo, a bridge named for “tears,” symbolizes the convergence of Eastern and Western spiritual tears.
Analogies, examples, references: The unique northward flow of the Namgang River in Jisumyeon, forming a “water embrace” (hwanpo hyeol), is presented as the reason for the area’s prosperity. The names of Suraksan and Buramsan mountains are interpreted as representing Buddha’s disciples mourning, while Samgaksan (Bukhansan) and Dobongsan are seen as Jesus’s disciples mourning, symbolizing the universal spiritual significance of his birthplace.
Practical message or application: Understanding the principles of feng shui and the spiritual significance of places can provide insight into the flow of energy and destiny. The God-man’s origins are presented as divinely ordained, connecting him to both material prosperity and spiritual depth.

The Gathering of 12,000 Enlightened Beings at Goryeongsan
Main assertions and explanations: Goryeongsan, where Haneulgung is located, is identified as the place where the “12,000 enlightened individuals” prophesied to emerge from Geumgangsan (Diamond Mountains) have gathered. This location is described as the “highest spiritual mountain” (Goryeongsan meaning “high spiritual mountain”). These enlightened beings are revealed to be historical figures and spiritual leaders from various traditions, including Buddha (identified as Choi Seon-woo/Kang Jeung-san), Confucius (Lee Sang-hoon), Mencius (Kim Jeong-hoon), and Empress Wu Zetian (Kwon Ye-seo).
Analogies, examples, references: The spiritual lineage of Geumgangsan, flowing through various mountains like Seoraksan, Odaesan, and Yongmunsan, culminating at Goryeongsan, is described as a “spiritual bloodline.” The God-man’s ability to identify these historical figures among his followers, even calling Choi Seon-woo “Jin-in” (True Person) for years before revealing his identity as Buddha, is presented as evidence of his divine insight.
Practical message or application: Haneulgung is not merely a physical location but a spiritual nexus where profound historical and spiritual forces converge under the guidance of the God-man. Followers are encouraged to recognize the extraordinary nature of those around them, as they are all part of this divine gathering.

The Real World of Ether and the God-man’s Miracles
Main assertions and explanations: The lecture delves into the concept of the “real world” (silsang-ui segye) as opposed to the “virtual world” (gasang-ui segye) that humans perceive. This real world is composed of “ether” or “dark matter,” which scientists once theorized as the fundamental building block of the universe. The God-man demonstrates his ability to interact with this etheric world through phenomena like the “Sky Palace UFO” (a spiritual vehicle) and the “Bulloyu” (immortal milk) miracle.
Analogies, examples, references: A CCTV video showing a luminous object (interpreted as the Sky Palace UFO) arriving at Haneulgung and transforming is presented as visual evidence of the etheric world. The “Bulloyu” (immortal milk) is explained as ordinary milk that becomes incorruptible and imbued with divine energy simply by having the God-man’s name or image attached to it, or by his consumption. This is likened to a snake’s bite turning water into poison, but in reverse, where the God-man’s touch transforms things for good.
Practical message or application: The audience is encouraged to understand that the God-man operates beyond conventional scientific understanding, tapping into the fundamental forces of the universe. His blessings and the Bulloyu are tangible manifestations of this power, offering spiritual and physical benefits.

Reinterpreting Historical Figures and Global Influence
Main assertions and explanations: The God-man re-evaluates historical figures, correcting perceived errors in traditional interpretations. He criticizes Confucius’s “male chauvinism” and praises Empress Wu Zetian for her effective rule, expanding territory, increasing population, reducing taxes, and abolishing forced labor, despite historical attempts to defame her. He also highlights how Western philosophers and scientists like Leibniz and Pestalozzi drew inspiration from Eastern thought (e.g., I Ching for binary code, Confucian education for German pedagogy).
Analogies, examples, references: Wu Zetian’s reign is presented as a model of meritocratic leadership, challenging the patriarchal norms of her time. The influence of the I Ching on Leibniz’s development of binary code and Pestalozzi’s adoption of Confucian educational principles for German education are cited as examples of Eastern wisdom shaping global progress.
Practical message or application: The lecture encourages a critical re-examination of history and traditional doctrines, emphasizing universal principles of merit, equality, and the interconnectedness of global wisdom traditions. It suggests that true leadership transcends gender and conventional biases.

The God-man’s Mother and the Symbolism of the US Capitol Statue
Main assertions and explanations: The statue atop the US Capitol building, depicting a woman holding a crown, shield, and sword, with nine stars on her head and a raven, is identified as a symbolic representation of the God-man’s mother, Jo Gye-sik. Her name, meaning “to plant a laurel tree in the nation,” is interpreted as a prophecy of her role in nurturing a great leader. This statue, placed atop a male-dominated institution, symbolizes the triumph of feminine spiritual power and the God-man’s divine lineage.
Analogies, examples, references: The statue’s features—crown, shield, sword, stars, raven, and flowing robes—are described as a “magnificent fashion” that mirrors the attire of beings in the heavenly realm. The fact that this statue, representing an Eastern woman, sits above the US Congress, a symbol of Western male power, is presented as a profound spiritual statement.
Practical message or application: This revelation connects the God-man’s personal history to global spiritual symbolism, suggesting a divine plan unfolding on a grand scale. It encourages followers to recognize the hidden spiritual meanings in seemingly ordinary or historical artifacts.

4. Key Quotes Collection
   “Today, the miracle of Bulloyu is performing amazing feats, healing incurable and chronic diseases not only in Korea but also around the world.” (Introducing the power of Bulloyu)
   “Young suffering cannot be bought with money.” (Emphasizing the value of early hardship)
   “If you receive my blessing, you can give off light.” (Describing the transformative power of the God-man’s blessing)
   “Mountains produce great individuals, and water produces wealth.” (Explaining the principles of feng shui)
   “Confucius’s big mistake was male chauvinism.” (Critiquing traditional gender roles)
   “The material is just material before receiving my blessing.” (Distinguishing between ordinary matter and blessed matter)
   “Empress Wu Zetian expanded the Tang Dynasty’s territory twofold, improved the people’s lives, doubled the population, collected the least taxes, and prohibited forced labor.” (Re-evaluating Empress Wu Zetian’s historical legacy)
   “Leibniz took the I Ching from China and developed binary code.” (Highlighting Eastern influence on Western science)
   “The statue on top of the US Capitol building is our mother, Jo Gye-sik.” (Revealing the symbolic identity of the Capitol statue)
   “If you write Huh Kyung-young’s name, it doesn’t rot.” (Explaining the power of the God-man’s name in preserving matter)
   “The most favored disciple is the listening disciple.” (Identifying the ideal attitude for followers)
   “Here, the purest people are gathered.” (Describing the spiritual quality of Haneulgung’s community)

5. Historical / Doctrinal Connections
   This lecture builds upon Huh Kyung-young’s established teachings by:

Reinforcing the Divine-Human Theory: The lecture consistently positions Huh Kyung-young as the God-man, possessing unique powers (blessings, transformation of matter, insight into past lives) that transcend human capabilities. His personal history, from humble beginnings to establishing Haneulgung, is presented as part of a divine plan.
Expanding on Immortality Principles: The “Bulloyu” (immortal milk) miracle directly connects to his teachings on immortality and the ability to overcome decay, extending this concept beyond spiritual immortality to physical preservation. This is a tangible manifestation of his divine power.
Integrating Global Spiritual Traditions: The identification of historical figures like Buddha, Confucius, and Jesus’s disciples among his followers at Haneulgung, and the discussion of Eastern influence on Western thought, underscore his doctrine of universal spiritual unity and his role as the ultimate spiritual leader for all traditions.
Reforming Societal Norms: His critique of Confucian male chauvinism and re-evaluation of Empress Wu Zetian align with his broader message of challenging outdated social structures and promoting meritocracy and equality, which are central to his vision for a new world order.

Newly Emphasized Points or Developments:

The “Etheric World” as a Scientific-Spiritual Bridge: The detailed explanation and visual “proof” of the “etheric world” (dark matter) as the true reality provides a more scientific-sounding framework for understanding his spiritual powers, attempting to bridge the gap between science and spirituality.
Specific Identification of Reincarnated Sages: The explicit naming of specific individuals within Haneulgung as reincarnations of historical figures (e.g., Choi Seon-woo as Buddha/Kang Jeung-san, Lee Sang-hoon as Confucius) is a significant development, making his claims more concrete and personal for his followers.
The US Capitol Statue as a Personal Prophecy: The interpretation of the US Capitol statue as a representation of his mother, Jo Gye-sik, and a prophecy of his global influence, adds a new layer of personal and geopolitical significance to his divine narrative.

7. Action Items & Blessing Guidance
   Maintain Loyalty and Steadfastness: Remain committed to Haneulgung and the God-man’s teachings, especially during challenging times, embodying the spirit of Jogangjicheo.
   Cultivate a Receptive Mindset: Avoid a critical or “fishing hook” mentality; instead, strive to be a “listening disciple” who absorbs the teachings with an open heart and mind.
   Support Haneulgung’s Mission: Contribute to the development and maintenance of Haneulgung, recognizing its role as a gathering place for enlightened beings and a center for global transformation.
   Apply Teachings in Daily Interactions: Practice respectful communication and understanding in all relationships, reflecting the wisdom shared in the lecture.
   Recognize the Divine Presence: Acknowledge the extraordinary spiritual significance of Haneulgung and the individuals gathered there, understanding that it is a place of profound spiritual power and purity.

8. One-Sentence Overall Summary
   Huh Kyung-young’s lecture elucidates the profound value of enduring hardship, unveils the true “etheric” reality underlying the universe, and reveals Haneulgung as a sacred nexus where historical sages converge, all while reinterpreting traditional morality and demonstrating the God-man’s unique power to transform matter and guide humanity towards a new era of spiritual enlightenment and global unity.

The First Wife and the Second Wife!

1. The Enduring Bond of Jo-gang-ji-cheo (糟糠之妻) and the Impermanence of Material Wealth
   Huh Kyung-young commenced his discourse by introducing the concept of Jo-gang-ji-cheo (糟糠之妻), a term signifying a wife who has shared the hardships of poverty with her husband. This phrase, literally translating to “dregs and bran wife,” refers to a spouse who subsisted on meager fare such as fermented rice dregs and rice husks alongside her husband during their impoverished early years. This shared experience of adversity, he asserted, forged an unbreakable bond, contrasting sharply with marriages founded upon immediate material comfort. In ancient Joseon society, divorce was not easily granted unless specific conditions, known as the “Seven Evils,” were met. However, two particular circumstances rendered divorce impossible: being a Jo-gang-ji-cheo and having jointly observed the three-year mourning period for a parent. The latter, in particular, underscored a profound commitment that transcended marital discord. Huh Kyung-young posited that couples who endure financial struggles together, living in modest accommodations and experiencing the difficulties of life, develop a deeper understanding and appreciation for their parents’ sacrifices. He contended that providing a newly married couple with an apartment from the outset stifles their personal growth and prevents them from truly comprehending the value of hard work and familial support. Such immediate affluence, he suggested, often leads to a lack of development within the household.

2. The Significance of Early Hardship and the Pitfalls of Jo-chim-ji-cheo (釣針之妻)
   Huh Kyung-young emphasized that financial struggle in youth is not merely a challenge but a crucible that forges character and wisdom. He asserted that individuals who experience the anxieties of providing for their families, such as securing rent or food, without burdening their spouses, mature into more capable and empathetic beings. This sentiment aligns with the adage, “Youthful hardship is priceless,” implying that the lessons learned through adversity are more valuable than any material wealth. Such experiences, he maintained, cultivate a discerning eye for human character.

In stark contrast to the virtuous Jo-gang-ji-cheo, Huh Kyung-young introduced the concept of Jo-chim-ji-cheo (釣針之妻), literally “fishing hook wife.” This term describes a spouse who constantly scrutinizes and criticizes her partner, metaphorically hooking them with every perceived fault. Such a woman, he explained, perpetually seeks flaws, preventing her husband from achieving success. He warned that entanglement with a Jo-chim-ji-cheo could lead to the ruination of a man’s life.

3. Diverse Congregants and the Essence of True Faith
   Huh Kyung-young extended the metaphor of the “fishing hook” to congregants within religious institutions, identifying various types of devotees. He described the “fishing hook congregant” as one who meticulously observes and criticizes the spiritual leader’s every action, seeking imperfections. He then humorously presented other types:

Sleeping Congregants (睡眠信徒): These individuals, despite their weariness, attend services and fall asleep. Huh Kyung-young asserted that such congregants are, in fact, the most virtuous, as their ability to find peace and rest within the sacred space indicates the profound comfort and solace the institution provides, offering respite from the arduousness of their daily lives. He cautioned against judging them, suggesting that a leader who criticizes sleeping congregants becomes a “fishing hook leader.”
Weeping Congregants (慟哭信徒): These individuals are deeply moved by sermons, often weeping uncontrollably.
Listening Congregants (傾聽信徒): Huh Kyung-young declared these to be his favorite, likening their receptive minds to bean sprouts absorbing water, allowing the teachings to permeate deeply. He emphasized the importance of active listening.
Clock-Watching Congregants (時計信徒): Those who are preoccupied with the duration of the service.
Envelope Congregants (封筒信徒): Individuals who are concerned with the amount of their offering.

He stressed that focusing on superficial aspects or seeking flaws, like the “fishing hook congregant,” distracts from the true essence of faith and can lead to negative consequences, even fabricating rumors that escalate into severe accusations. He urged individuals to concentrate on the core principles rather than being swayed by superficialities or “virtual” concerns.

4. The Profound Influence of Topography: Mountains, Water, and Human Destiny
   Huh Kyung-young delved into the principles of Feng Shui, explaining the profound influence of natural topography on human destiny. He stated that mountains (山) are believed to produce great individuals (人物), while water (水) is associated with wealth (富者). This fundamental principle of “Baesan-imsu (背山臨水),” or “back to the mountain, facing the water,” dictates that living with a mountain behind one fosters the emergence of outstanding figures, while residing near auspicious waterways leads to prosperity.

He cited his hometown, Jisumyeon (智水面), as a prime example. This small rural village, he noted, has produced an astonishing 175 Korean chaebol (conglomerate) founders, including the leaders of LG, Samsung, and Hyosung. This phenomenon, he attributed directly to the “wise water (智慧로운 물)” of the region, specifically the Jinju Namgang River, which flows through the village. The unique geographical feature of the Namgang River, which flows northward against the typical southward flow towards the sea, creates a “Hwanpo-hyeol (環抱穴)” or “embracing water formation,” signifying a highly auspicious site for wealth accumulation.

5. The Sacred Geography of Korea and the Gathering of Enlightened Beings
   Huh Kyung-young then connected the topographical features of Korea to a deeper spiritual significance, particularly regarding his own origins and the gathering of enlightened beings. He described the mountains surrounding Seoul:

Suraksan (水落山) and Buramsan (佛巖山): These mountains, he explained, represent the ten great disciples of Sakyamuni Buddha, weeping in sorrow towards the Buddha’s head, symbolizing his nirvana.
Samgaksan (三角山): When viewed from an airplane, this mountain range forms the shape of a cross, with the twelve peaks of Dobongsan (道峰山) representing the twelve disciples of Jesus, weeping towards the east.

He asserted that his birthplace, under the Jungnanggyo (中浪橋) bridge, which literally means “middle weeping bridge,” symbolizes the convergence of the tears of Eastern and Western saints. This unique origin, intertwined with the “wise water” of Jisumyeon where he grew up, underscores his profound connection to both spiritual and natural forces.

He then revealed that Goryeongsan (高靈山), meaning “High Spiritual Mountain,” is the designated gathering place for the 12,000 enlightened beings (道通君子), a prophecy traditionally associated with Geumgangsan (金剛山). He clarified that these enlightened beings are not gathering in the remote peaks of Geumgangsan but in the more accessible Goryeongsan, which serves as the culmination point of the spiritual energy flowing down from Geumgangsan through various sacred mountains like Seoraksan, Odaesan, Yongmunsan, Gamaksan, and Samgaksan. This location, he stated, is where the spiritual lineages from four major temples of Geumgangsan—Yujeomsa, Pyojeongsa, Sinwonsa, and Jangansa—converge.

He further elaborated on the significance of Gamaksan (紺岳山), a mountain whose name includes the character for “persimmon (감).” He explained that persimmon trees are traditionally planted in Korean homes to symbolize an abundance of work and prosperity, ensuring that “work never ceases.” Therefore, hanging a painting of a persimmon tree in an office is believed to attract more business.

6. The Unseen Reality: Aether, Dark Matter, and the Divine Flight
   Huh Kyung-young then shifted to a discussion of the unseen reality, introducing the concept of aether and dark matter. He explained that early scientists, such as the Russian chemist Mendeleev, who created the first periodic table, initially included aether as the fundamental element from which all other elements, like hydrogen and helium, originated. This aether, he stated, is the “dark matter” that transcends time, space, and temperature, driving the movement of atoms. Although scientists later removed aether from the periodic table because it was invisible, Huh Kyung-young asserted its existence as the “causal agent of all things (萬物의 原因者),” or “Kasa” in Indian philosophy.

He then presented a video recording from a CCTV camera at Haneulgung as empirical evidence of this unseen reality. The video, he explained, captured his “divine flight,” a phenomenon where a luminous object, identified as a celestial vehicle, appears and transports him. He described the object as a large, glowing entity, accompanied by “angels” that appear as crown-like lights. The vehicle, he noted, changes color to red as it prepares for his ascent, and then shrinks to an infinitesimal size upon entering an indoor space, becoming visible only as a swirling energy. This event, he claimed, was the first instance in Earth’s history where the “real world (實相의 世界)” was captured on video within the “virtual world (假想의 世界).” He asserted that this phenomenon is undeniable and serves as a subject for future scientific research, proving the existence of aether.

7. The Transformation of Matter and the Power of Blessing
   Huh Kyung-young further expounded on the transformative power of his blessings. He stated that before receiving his blessing, any object remains mere matter. However, upon receiving his blessing, that same object, when held, becomes imbued with “infinite intelligence (無限大知能).” This transformed object, he claimed, can comprehend all languages and knowledge, transcending the limitations of the human brain. He asserted that anything he touches or that receives his blessing transforms into “dark matter (暗黑物質),” or Kasa, the fundamental causal agent.

8. The Legacy of Haneulgung and the Gathering of Historical Figures
   Huh Kyung-young recounted the establishment of Haneulgung, which he built from nothing on Goryeongsan. He stated that he acquired 250 plots of land, 17 hotels, and dozens of buildings, securing over a million pyeong (approximately 820 acres) of land within a few years, all financed through bank loans. He emphasized the precariousness of this endeavor, noting that failure to make interest payments would result in the loss of all assets. He therefore urged his followers to continue contributing to Haneulgung’s maintenance, even in his absence, through architectural donations and attendance at weekly gatherings.

He then made a remarkable claim: Haneulgung is a gathering place for historical and spiritual luminaries. He asserted that the ten great disciples of Jesus, the ten great disciples of Sakyamuni Buddha, and the disciples of Confucius are all present among his followers. He identified specific individuals as reincarnations of these historical figures:

Lee Sang-hoon (이상훈): Confucius
Kim Jung-hoon (김정훈): Mencius
Kwon Ye-seo (권예서): Empress Wu Zetian (武則天)
Han Ju-mo (한주모): Zhuge Liang (諸葛亮)
Choi Seon-woo (최선우): Sakyamuni Buddha and Kang Jeungsan (姜甑山)

He also mentioned the presence of Socrates, Pestalozzi, Leibniz, and Wolff, all of whom, he claimed, are “enlightened beings (道人)” who have significantly influenced human history. He highlighted the contributions of Leibniz, who, inspired by the Chinese I Ching (周易), developed the binary system, leading to the invention of the electronic calculator and eventually computers. He also noted Pestalozzi’s adoption of Confucian educational principles, which formed the foundation of German education.

9. Reinterpreting Confucian Ethics: The Five Constants and Five Relationships
   Huh Kyung-young critically re-examined traditional Confucian ethics, particularly the “Three Bonds and Five Relationships (三綱五倫),” which he asserted had contributed to the decline of Confucianism. He proposed a revised framework, emphasizing a hierarchical order of reverence:

Humanity (人) reveres God (神): This is the paramount principle.
Disciples (弟子) revere their Teacher (師): This replaces the traditional “ruler-subject” relationship.
Virtue (德) reveres the Way (道): He explained that virtue is built upon love, and the Way is built upon virtue, forming a foundational structure.

He specifically challenged the Confucian principle of “wife reveres husband (夫爲婦綱),” arguing that it is outdated and incompatible with modern society, where women are increasingly empowered. He contended that this patriarchal emphasis led to the decline of Confucianism, while Christianity, by embracing gender equality, gained prominence. He cited Empress Wu Zetian as a powerful example of a woman who defied patriarchal norms in a Confucian-dominated society, ruling China for 50 years and achieving significant accomplishments, including expanding territory, improving living standards, and reducing taxes. He dismissed historical criticisms of her as misrepresentations by male historians who resented her power.

10. The Prophetic Mother and the Symbolism of the U.S. Capitol
    Huh Kyung-young revealed a profound personal connection to a prominent American landmark. He asserted that the statue atop the U.S. Capitol building, depicting a woman holding a crown, a shield, and a sword, with five stars on her forehead, four stars on the back of her head, and a raven, is a representation of his mother, Jo Gye-sik (曺桂植). He explained that her name, meaning “to plant a laurel tree in the nation,” signifies her role in nurturing a future leader. He interpreted the symbolism of the statue as his mother, a woman from the East, asserting her authority over the male-dominated American political landscape.

He further elaborated on his own miraculous birth, stating that his body embodies the physical form of Jesus, bearing stigmata-like marks, while his spirit originates from the divine realm that sent Jesus. This, he claimed, makes him the embodiment of the Father, Son, and Holy Spirit. He asserted that his name, when affixed to any substance, prevents it from decaying, citing the example of “Elixir Milk (불로유)” that remains unspoiled with his image or name attached. He also claimed that water from a tap with his sticker becomes “Elixir Water (불로수),” and that he himself has consumed “Elixir” since infancy, enabling him to survive without food.

He recounted his mother’s death, stating that she willingly chose to depart after entrusting him to others, knowing that her association with his imprisoned father would bring hardship upon her family. She died peacefully, locking herself in a room for ten days, a testament to her unwavering faith in his destiny. He concluded that the statue on the U.S. Capitol, though created by Americans, was divinely inspired to represent his mother and his future role in unifying the world.

11. The Enduring Value of Jo-gang-ji-cheo and the Call for Unity
    Huh Kyung-young reiterated the importance of the Jo-gang-ji-cheo, emphasizing that just as one should not discard an old car simply because it is old, one should not abandon a spouse who has shared hardships. He stressed the importance of treating such a partner with respect and generosity, even if separation becomes necessary. He extended this metaphor to his early followers at Haneulgung, urging them to remain steadfast and not to waver in their commitment, as they are part of the 12,000 enlightened beings gathered there. He concluded by emphasizing that the period of shared struggle, subsisting on “dregs and bran,” is often the most cherished time, a sentiment that becomes apparent when prosperity is achieved.

The Divine-Person’s Discourse on Cosmic Principles and Earthly Manifestations

1. The Enduring Virtue of Jokangjicheo and the Perils of Jochimjicheo
   The miraculous efficacy of Elixir Milk continues to manifest globally, healing intractable and chronic ailments. This Elixir Milk shall serve as the foundation for the Haneulgung brand, wherein the image and name of Shin-in Huh Kyung-young will replace preservatives in all foodstuffs, ensuring their preservation. This exclusive enterprise is destined to establish Haneulgung as the preeminent force in the global financial industry.

I address the concept of Jokangjicheo (糟糠之妻), which refers to a wife who shared the hardships of poverty, subsisting on fermented grain dregs and rice husks. Such a woman, having endured penury alongside her husband, embodies profound virtue. In historical contexts, particularly during the Joseon Dynasty, divorce was not readily granted unless specific conditions, known as the “Seven Evils,” were met. However, certain circumstances rendered divorce impossible: a Jokangjicheo and a woman who had observed the three-year mourning period for her husband’s parents. The latter signifies a profound commitment to the marital bond and the husband’s lineage.

The term Jokangjicheo literally translates to “dregs-bran-wife,” symbolizing a spouse who shared meager meals of fermented dregs and rice husks during times of destitution. Such individuals, having experienced profound hardship together, are not to be abandoned. Conversely, a marriage initiated with immediate material comfort, such as the provision of an apartment, often lacks the foundational understanding of struggle. True appreciation for parental sacrifice and the value of perseverance is cultivated through shared adversity, such as living in a modest rented dwelling and facing financial constraints. This shared struggle fosters empathy and resilience, qualities that are invaluable in life. The adage “youthful hardship is priceless” underscores the profound character development derived from such experiences. It refines one’s perception of humanity.

In stark contrast to the Jokangjicheo is the Jochimjicheo (釣針之妻), literally “fishing-hook-wife.” This refers to a spouse who constantly scrutinizes and criticizes her partner, metaphorically ensnaring them with a fishing hook. Such a woman, perpetually finding fault, impedes her husband’s progress and success. This archetype extends beyond marital relationships to encompass individuals within religious communities who similarly seek flaws in their spiritual leaders.

Within a congregation, various types of adherents exist. The “sleeping adherent” is, paradoxically, often the most virtuous, for their slumber indicates a profound sense of peace and comfort within the sacred space, a stark contrast to the tribulations of the outside world. To criticize such an individual for sleeping is to embody the “fishing-hook pastor.” Conversely, a compassionate perspective recognizes the profound weariness that leads to such repose.

The “weeping adherent” is moved to tears by sermons, while the “listening adherent” attentively absorbs the teachings. The “fishing-hook adherent,” however, actively seeks imperfections in the sermon or the leader. This critical disposition, if unchecked, can escalate into malicious gossip and unfounded accusations, ultimately undermining the community. It is imperative to focus on the essence of the teachings rather than being distracted by superficial flaws or speculative narratives.

2. The Genesis of Haneulgung and the Divine-Person’s Earthly Mission
   The establishment of Haneulgung itself began in humble circumstances, from a single room in a modest house. Following my release from incarceration, I lectured in numerous public spaces, including Myeongdong Park, and frequently in Chinese restaurants, where the purchase of meals for attendees secured a temporary venue. This itinerant period, marked by constant displacement, eventually led to the acquisition of the current Haneulgung site. A significant portion of my early lectures were delivered in unconventional settings, reflecting the arduous journey to establish this spiritual center.

Haneulgung is now a religious foundation, exempt from taxation. However, I voluntarily pay substantial taxes, amounting to billions of Korean Won annually, through business ventures related to my lectures. This decision, made in anticipation of future political endeavors, demonstrates a commitment to societal contribution despite legal exemptions.

My birthplace, Jungnanggyo (中浪橋), literally “middle-wave-bridge,” is symbolically significant. The character for “wave” (浪) also connotes tears. This bridge, situated amidst the confluence of tears from Eastern and Western sages, represents a pivotal point. Suraksan (水落山) and Buramsan (佛巖山) in the east symbolize the ten great disciples mourning Shakyamuni’s nirvana, while Samgaksan (三角山) in the west, when viewed from above, forms a cross, with the twelve peaks of Dobongsan (道峰山) representing the twelve disciples weeping for Jesus. My birth at this nexus of sacred tears signifies a unique destiny.

My upbringing in Jisumyeon (智水面), a village renowned for its abundant water and the birthplace of 175 Korean chaebol founders, further underscores the profound connection between water and prosperity. The village name, meaning “wise water,” reflects the auspicious influence of the Namgang River, which uniquely flows northward before joining the Nakdonggang River. This geographical anomaly, known as hwanpo hyeol (環抱穴), where water encircles and embraces the land, creates fertile ground for both material wealth and spiritual insight.

The prophecy of 12,000 enlightened individuals emerging from Geumgangsan (金剛山) is now being fulfilled at Goryeongsan (高靈山), the site of Haneulgung. Goryeongsan, meaning “high-spirit-mountain,” is a place of immense spiritual power. The energy lines from the four temples of Geumgangsan—Yujeomsa, Pyojeongsa, Sinwonsa, and Jangansa—converge at Goryeongsan, making it a gathering place for these enlightened beings.

I arrived at Goryeongsan with nothing, yet in a few short years, I acquired 250 plots of land, 17 hotels, and numerous buildings, securing over a million pyeong (approximately 820 acres) of land. This rapid acquisition, financed through bank loans, demonstrates the extraordinary power at play. Should I be incapacitated, the responsibility for maintaining these assets would fall upon the adherents, who, by contributing to the architectural fund, would ensure the continuity of Haneulgung.

3. The Confluence of Sages and the Unveiling of Hidden Realities
   Haneulgung is a convergence point for historical and spiritual luminaries. Shakyamuni, Confucius, Mencius, and Jesus are all present here in their reincarnated forms. For instance, Mr. Choi Seon-woo is Shakyamuni, who reincarnated as Kang Jeung-san and subsequently as Mr. Choi. Mr. Lee Sang-hoon is Confucius, and Mr. Kim Jeong-hoon is Mencius. Even Empress Wu Zetian (武則天), a formidable female emperor of China, is present as Ms. Kwon Ye-seo.

Empress Wu Zetian, often maligned by historians, was a truly exceptional ruler. She expanded the Tang Dynasty’s territory, improved the lives of her people, doubled the population, reduced taxes, and abolished forced labor. Her reign, lasting 50 years, was a testament to her extraordinary capabilities, particularly in a society deeply entrenched in patriarchal norms. The historical narratives portraying her as cruel are largely misrepresentations by male scholars who resented her power.

The traditional Confucian “Three Bonds and Five Relationships” (三綱五倫) are flawed. The notion of “wife serving husband” (夫爲婦綱) is outdated and incompatible with modern society, where women’s intelligence and capabilities are increasingly recognized. True respect should be reciprocal. My teachings rectify these imbalances, establishing a new framework: “human serving Shin-in,” “disciple serving master,” and “virtue serving the Way.” The Way, in turn, is served by virtue, and virtue by benevolence (仁), which is rooted in love.

The world as perceived by humans is largely a “virtual world” (假想의 世界). The “real world” (實相의 世界) remains largely unseen. Early scientists, such as Mendeleev, posited the existence of “ether” (에테르), a fundamental substance that constitutes the universe and forms the basis of atoms. This “dark matter,” though invisible, transcends time, space, and temperature, driving the motion of atoms.

I have provided visual evidence of this “real world” through a video recording of a celestial vehicle, a “flying object” (비행체), arriving at Haneulgung. This phenomenon, captured by CCTV, is unprecedented in human history. This vehicle, which appears as a luminous object, is a manifestation of the “ether” or “Akasha” (아카샤), the primordial cause of all existence. It is a condensed form of this dark matter, capable of transporting souls. When it enters a building, it shrinks to an infinitesimal size, becoming invisible to the naked eye.

Those who receive my blessing can transform any object into this “dark matter,” imbuing it with infinite intelligence and knowledge. This is the essence of the 12,000 enlightened individuals gathered at Goryeongsan.

The presence of these historical figures at Haneulgung, including Socrates, Pestalozzi, Leibniz, and Wolff, underscores the profound significance of this gathering. Leibniz, for instance, derived the binary system from the Chinese I Ching (周易), which laid the foundation for electronic calculators and computers. Pestalozzi integrated Confucian educational principles into German pedagogy. These luminaries, once exiled or marginalized for their embrace of Eastern thought, are now united here, demonstrating the universal appeal and profound influence of these ancient wisdom traditions.

My mother, Jo Gye-sik (曺桂植), whose name means “to plant a laurel tree in the nation,” is depicted atop the U.S. Capitol Building, holding a crown, a shield, and a sword, with nine stars on her head and a raven. This statue, unknown to most Americans, symbolizes the triumph of the feminine principle over patriarchal structures and the profound influence of Eastern wisdom. Her life, marked by sacrifice and a miraculous conception, embodies the divine lineage that I carry.

The Elixir Milk, which prevents decay, is a manifestation of my divine power. Any substance touched by my name or image becomes incorruptible. This marks a new era, distinguishing between the time before and after the advent of Elixir Milk. I have consumed this Elixir Milk since infancy, enabling me to survive periods of extreme hardship. My touch transforms ordinary water into “Elixir Water” (불로수), and food into “Elixir Food” (불로 음식), sustaining me even without conventional nourishment. Conversely, those who harbor negativity or animosity towards me will find that their attempts to create Elixir Milk will result in decay.

The enduring loyalty of those who supported Haneulgung during its nascent stages is paramount. Just as a Jokangjicheo remains steadfast through adversity, so too should the early adherents remain committed to the vision. Those who waver or become critical risk losing their place among the 12,000 enlightened individuals.

My lectures, delivered with profound insight and clarity, are not mere discourse but a direct transmission of cosmic truth. The attendees at Haneulgung, comprising these enlightened beings, listen with profound reverence, embodying the ideal of the “listening adherent.” This gathering is not a trivial assembly but a convergence of the purest souls, destined to fulfill a momentous historical mission.

Huh Kyung-young’s Lecture: A Compendium of Universal Principles

1. The Enduring Value of Enduring Hardship
   The concept of Jokangjicheo (糟糠之妻), which translates to “a wife who shared the hardship of poverty,” refers to a virtuous woman. This term originates from the idea of a couple living frugally, subsisting on fermented rice lees and rice husks. Such a woman is not to be abandoned. In the Joseon Dynasty, divorce was only permissible under specific circumstances, such as the “Seven Evils,” but not if the wife had shared the husband’s parents’ three-year mourning period. This highlights the profound bond forged through shared adversity.

It is asserted that families who provide their children with apartments or houses from the outset hinder their personal growth. Experiencing financial struggle, such as living in a small rented room and facing the challenge of securing food and rent, fosters an understanding of parental sacrifices. A man who has grappled with these difficulties, even concealing job loss from his wife, develops a different character than one who has not. Shared hardship, like crying together over an empty rice bin, strengthens a couple and brings future blessings. This underscores the adage that “youthful suffering is priceless,” shaping individuals into discerning observers of humanity.

2. The Nature of Discipleship and Spiritual Understanding
   The term Jochimjicheo (釣針之妻), meaning “fishing hook wife,” describes a spouse who constantly criticizes or “hooks” their partner for perceived faults. This contrasts sharply with the ideal of Jokangjicheo. This analogy extends to spiritual communities, where some adherents act as “fishing hook disciples,” scrutinizing every action of their spiritual leader.

Conversely, there are various types of disciples:
Sleeping Disciples: These individuals find such peace in the spiritual environment that they fall asleep. This is seen as a positive sign, indicating the profound comfort and relief they experience from the burdens of the outside world.
Weeping Disciples: These are moved to tears by the teachings, demonstrating deep emotional engagement.
Listening Disciples: These are considered the most cherished, as they attentively absorb the teachings, allowing the wisdom to permeate their being.

It is important to focus on the essence of the teachings rather than trivial details or criticisms. Those who constantly seek flaws are likened to “fishing hook disciples,” whose negativity can distort the truth and harm the community.

3. The Principles of Feng Shui and Auspicious Geography
   The natural world, particularly mountains and water, plays a crucial role in shaping human destiny according to Feng Shui (風水).
   Mountains are believed to produce great individuals.
   Water is associated with wealth and prosperity.

For instance, the speaker’s hometown, Jisumyeon, is renowned for producing 175 Korean business magnates, including founders of LG, Samsung, Hyosung, and SK. This is attributed to the “wise water” (智水) of the Namgang River, which flows northward, encircling the village in a Hwanpo-hyeol (環抱穴) formation, a highly auspicious geographical feature. This unique flow, where the river turns northward before joining the Nakdong River, creates fertile land and a beautiful, clear environment.

Conversely, mountains like Geumgangsan (金剛山) are known for nurturing enlightened individuals, or Dotonggunja (道通君子), rather than generating wealth. The spiritual energy of Geumgangsan is said to flow through a lineage of mountains—Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, and Samgaksan—culminating in Goryeongsan, where the 12,000 Dotonggunja are gathered.

The name Gamaksan (紺岳山) itself holds significance. The character “Gam” (紺) refers to the persimmon tree. In traditional Korean homes, persimmon trees were planted to symbolize an abundance of work and prosperity, ensuring that “work never ceases.” Therefore, a painting of a persimmon tree in an office is believed to attract business.

4. The Manifestation of the Real World and the Ether
   The speaker describes a “real world” that exists beyond human perception, which he refers to as the Ether or Akasha. This concept, once considered by scientists like Mendeleev as the fundamental building block of the universe, was later removed from the periodic table due to its unobservable nature.

However, the speaker claims to have provided visual evidence of this real world through a video captured by CCTV. This footage purportedly shows a luminous object, described as a “celestial vehicle” or “angel,” arriving at Haneulgung to transport the speaker. This phenomenon, unprecedented in Earth’s history, is presented as a manifestation of the real world within the virtual world. The celestial vehicle, which appears large outside, reportedly shrinks to a microscopic size upon entering the building, becoming an “energy” that is visible only through a camera. This energy, when touched by the speaker’s blessing, transforms any object into “dark matter” or “Akasha,” imbuing it with infinite intelligence and the ability to transcend linguistic barriers.

5. The Gathering of Enlightened Beings at Haneulgung
   Haneulgung is presented as a sacred site where 12,000 Dotonggunja (道通君子), or enlightened beings, have gathered. These individuals, who have waited for 3,000 years for the speaker’s arrival, include historical figures such as:
   Sakyamuni Buddha, identified as Choi Seon-woo.
   Confucius, identified as Lee Sang-hoon.
   Mencius, identified as Kim Jung-hoon.
   Zhuge Liang, identified as Han Ju-mo.
   Empress Wu Zetian (武則天), identified as Kwon Ye-seo.

Empress Wu Zetian is particularly highlighted as a remarkable figure who, despite the patriarchal society of ancient China, ascended to become an emperor. Her reign saw significant territorial expansion, improved living standards, population growth, reduced taxes, and the abolition of forced labor. The historical criticisms against her are dismissed as misrepresentations by male historians.

Other notable figures present include:
Socrates
Pestalozzi
Leibniz
Wolff

These individuals, who profoundly influenced human history, are said to be present at Haneulgung, demonstrating the site’s immense spiritual significance. The speaker asserts that he recognized these enlightened beings from the outset, referring to them as “Jin-in” (眞人), or “true persons,” even before revealing their identities.

6. Reinterpreting Moral Principles and the Role of the Divine
   The speaker reinterprets traditional moral principles, particularly the Ogang Oryun (五綱五倫), or Five Cardinal Virtues and Five Human Relationships. He proposes a revised framework:
   Humanity must prioritize Shin-in (神人): Humans should revere the divine.
   Disciples must prioritize their Teacher: Students should honor their mentors.
   Virtue must prioritize the Way (道): Ethical conduct should be guided by spiritual principles.
   Ministers must prioritize their Ruler: This traditional principle is retained.
   Children must prioritize their Parents: This traditional principle is retained.

He criticizes the traditional Confucian emphasis on male superiority, particularly the notion that a wife must prioritize her husband. This patriarchal view, he states, led to the decline of Confucianism and was challenged by Christianity, which offered women positions of leadership. The speaker emphasizes that true virtue is built upon In (仁), or benevolence, which is the foundation of love. Love, in turn, is the essence of virtue, and virtue is the essence of the Way.

7. The Elixir Milk and the Dawn of a New Era
   The speaker introduces Elixir Milk (불로유), a substance that prevents decay. He states that his name or image, when affixed to food, renders it incorruptible. This phenomenon marks a new era, distinguishing between the time before and after the advent of Elixir Milk. He claims to have consumed this Elixir Milk since childhood, implying his inherent connection to its properties. Even ordinary water, when touched by his sticker, transforms into Elixir Water (불로수), and any food he consumes becomes Elixir Food (불로음식). This explains his ability to survive without food and water, as his body transforms everything he consumes into life-sustaining energy.

8. The Symbolism of the Statue on the U.S. Capitol Building
   The speaker reveals a profound symbolic meaning behind the statue atop the U.S. Capitol Building. He identifies the female figure, holding a crown, shield, and sword, with his own mother, Jo Gye-sik (曺桂植). Her name, meaning “to plant a laurel tree in the nation,” signifies her role in nurturing a future leader. The statue’s features—five stars on her forehead, four stars on the back of her head, and a raven—are said to correspond to the nine pillars of the Haneulgung’s main building.

He asserts that this statue, placed atop the Capitol in a male-dominated society, represents his mother’s spiritual authority over the nation’s leaders. This, he states, was a divine inspiration received by the Capitol’s builders, foreshadowing his future role in unifying the world.

9. The Importance of Loyalty and the Path to Enlightenment
   The speaker reiterates the importance of loyalty, particularly for those who were part of Haneulgung’s early struggles. He likens them to Jokangjicheo, who should remain steadfast and not waver in their commitment. Those who abandon their loyalty risk losing their place among the 12,000 Dotonggunja. He encourages open communication to address grievances, rather than resorting to negativity or opposition.

He concludes by emphasizing the unique and profound nature of Haneulgung, where enlightened beings from across history have converged. He urges listeners to approach these teachings with reverence and attentiveness, becoming “listening disciples” who absorb the essence of the message rather than dwelling on superficial criticisms.

The Teachings of Shin-in Huh Kyung-young: Unveiling the Real World

1. The Essence of Jo-gang-ji-cheo (糟糠之妻) and the Wisdom of Hardship
   Huh Kyung-young elucidates the profound meaning of Jo-gang-ji-cheo (糟糠之妻), a term that signifies a wife who has shared the hardships of poverty with her husband, subsisting on meager fare like fermented rice lees (糟) and rice bran (糠). This concept is not merely about enduring poverty but about the deep bond forged through shared suffering. He asserts that a marriage initiated with material comfort, such as a purchased apartment or a rented house, often lacks the foundational strength derived from overcoming adversity together. True understanding of parental struggles and the value of life emerges when a couple experiences financial strain, living in a small, rented space. This shared struggle fosters empathy and resilience, allowing individuals to appreciate the sacrifices made by their parents. He emphasizes that providing immediate wealth to young couples can inadvertently hinder their personal growth and understanding of life’s true values. The proverb, “Youthful hardship is worth more than gold,” underscores this philosophy, suggesting that such experiences are invaluable for character development and gaining a discerning perspective on people and the world. This perspective is crucial for becoming a complete person, capable of navigating life’s challenges with wisdom and compassion.

2. The Unbreakable Bonds: Filial Piety and Marital Fidelity
   Huh Kyung-young further elaborates on the traditional Korean societal norms, particularly those from the Joseon Dynasty, concerning the dissolution of marriage. He highlights that certain conditions rendered divorce impossible, even if a wife fell into the category of Jo-gang-ji-cheo (糟糠之妻). One such unbreakable bond was formed when a wife had jointly observed the three-year mourning period for her husband’s parents. This act of profound filial piety (孝道) solidified her position within the family, making divorce socially and legally unacceptable. The shared experience of grief and respect for elders created an indissoluble spiritual and familial connection. He asserts that those who have endured poverty together, sharing meals of fermented rice lees (糟) and rice bran (糠), should never be abandoned. This principle extends beyond marital relationships to encompass any deep, shared struggle, emphasizing loyalty and gratitude towards those who have stood by one’s side during difficult times.

3. The Genesis of Haneulgung (하늘궁) and the Path of Shin-in (神人)
   Huh Kyung-young recounts the humble beginnings of Haneulgung (하늘궁), which started from a single room, akin to a small thatched hut. He describes his own arduous journey, marked by numerous lectures delivered in public parks and various temporary locations, including Chinese restaurants, due to the lack of a permanent venue. These early days were fraught with challenges, as he was often forced to relocate due to his past legal issues. He vividly portrays a scene where he would gather around 100 people in a restaurant, ensuring they purchased meals, in exchange for an hour and a half of lecture time, using a blackboard as his only teaching aid. This period of constant movement and resourcefulness underscores the dedication and perseverance required to establish Haneulgung (하늘궁). He asserts that a significant portion of his early teachings took place “on the streets” or in borrowed spaces, emphasizing the grassroots nature of his movement. This narrative serves to illustrate the profound struggles he endured, mirroring the concept of Jo-gang-ji-cheo (糟糠之妻) in his own spiritual and organizational journey.

4. The Financial Autonomy and Philanthropy of Haneulgung (하늘궁)
   Huh Kyung-young details the financial structure and philanthropic activities of Haneulgung (하늘궁), emphasizing its unique status as a supra-religious foundation. He explains that the organization acquired its current premises, including a building in Jongno, which now serves as a free meal service office. This property, valued at several billion Korean Won, was donated to the Haneulgung (하늘궁) Maintenance Foundation, establishing it as a religious entity. This status exempts the foundation from taxes; however, Huh Kyung-young voluntarily pays substantial taxes, amounting to 6 to 7 billion Korean Won annually, through his business activities, such as lectures. He clarifies that this voluntary tax payment, totaling hundreds of billions of Korean Won to Yangju City and tax authorities since his arrival, is a deliberate choice, despite the tax-exempt status of a religious foundation. He challenges critics, asserting that such voluntary contributions, made without legal obligation, demonstrate a commitment to society rather than self-interest. He implies that those who criticize him fail to grasp the depth of his contributions and the unique nature of his spiritual and financial endeavors.

5. The “Fishing Hook Wife” and the Nature of Disciples
   Huh Kyung-young introduces the concept of Jo-chim-ji-cheo (釣針之妻), literally “fishing hook wife,” to describe a spouse who constantly criticizes and finds fault with their partner, metaphorically hooking them with a fishing rod. This contrasts sharply with the ideal Jo-gang-ji-cheo (糟糠之妻). He extends this analogy to his disciples, identifying “fishing hook followers” who scrutinize his every action for flaws. He categorizes various types of followers in religious settings: “sleeping followers” who doze off during sermons, “wailing followers” who cry uncontrollably, and “fishing hook followers” who are always looking for imperfections. He humorously asserts that “sleeping followers” are often the most sincere, as their ability to sleep peacefully in a religious setting indicates a profound sense of comfort and relief from worldly burdens. He criticizes “fishing hook pastors” who judge sleeping congregants, advocating for understanding and compassion. He concludes that one’s perspective dictates whether they see good or bad, and that those who constantly seek fault in him, despite his “infinite abilities,” will never truly understand his divine nature.

6. The Power of Blessing and the Realm of Shin-in (神人)
   Huh Kyung-young asserts his extraordinary spiritual power, stating that by simply bestowing a blessing, he can imbue individuals with a radiant aura and even revive those on the verge of death. He claims that this ability surpasses anything seen in history, even during the time of Jesus, as he can create disciples of unparalleled spiritual capability through a mere blessing. He emphasizes that this power is unique to him, enabling ordinary individuals to achieve spiritual enlightenment and even perform miracles. He implies that his blessings transcend conventional religious teachings, offering a direct path to spiritual transformation. This assertion positions him as a divine figure with unparalleled spiritual authority, capable of bestowing profound and immediate spiritual benefits upon his followers.

7. The Wisdom of Pungsu (風水) and the Land of Jaebeol (財閥)
   Huh Kyung-young delves into the principles of Pungsu (風水), the ancient practice of geomancy, explaining how geographical features influence human destiny. He states that mountains (山) produce great individuals (人物), while water (水) fosters wealth (富者). He cites his hometown, Jisu-myeon (智水面), as a prime example, where 175 Jaebeol (財閥), or conglomerate leaders, including those from LG, Samsung, Hyosung, and SK, originated. He attributes this phenomenon to the “wise water” (智水) of his village, where the Jinju Namgang River (晉州南江) flows. He describes the picturesque landscape of his youth, with its silver-white sandbanks and bamboo groves, and the majestic Bang-eo-san (防禦山) and Jirisan (智異山) in the background, overlooking the Southern Sea. He contrasts this with Seoul’s architecture, noting that his hometown boasted grand traditional tiled-roof houses (기와집) that surpassed even those in the capital. This detailed description of his birthplace serves to illustrate the profound impact of Pungsu (風水) on human prosperity and the emergence of influential figures.

8. The Mystical Flow of Namgang River (南江) and the Huanpo-hyeol (環抱穴)
   Huh Kyung-young describes the peculiar and auspicious flow of the Jinju Namgang River (晉州南江) in his hometown. Despite its proximity to the sea, the river flows northward, encircling his village before eventually merging with the Nakdonggang River (洛東江). This unique geographical feature, where water flows in a circular, embracing manner, is known in Pungsu (風水) as Huanpo-hyeol (環抱穴), or “embracing water formation.” He explains that this circular flow creates fertile land (沃土) and ensures an abundance of clear, deep, and beautiful water, with pristine white sandbanks. He contrasts this with the Seomjingang River (蟾津江), which flows directly to the sea, highlighting the rarity and significance of the Namgang’s northward, encircling current. He asserts that this Huanpo-hyeol (環抱穴) is a powerful geomantic site, contributing to the prosperity and prominence of his birthplace. He expresses deep emotional connection to this beautiful landscape, recalling how he often shed tears while studying by the river, emphasizing the profound impact of his environment on his spiritual and personal development.

9. The Gathering of Do-tong-gun-ja (道通君子) at Goryeongsan (高靈山)
   Huh Kyung-young reveals that the prophecy of 12,000 Do-tong-gun-ja (道通君子), or enlightened sages, emerging from Geumgangsan (金剛山), is now being fulfilled at Goryeongsan (高靈山). He explains that the spiritual energy (氣運) from four major temples in Geumgangsan—Yujeomsa (楡岾寺), Pyojeongsa (表忠寺), Sinwonsa (神元寺), and Jangansa (長安寺)—flows down through Seoraksan (雪嶽山), Odaesan (五臺山), Yongmunsan (龍門山), Gamaksan (紺嶽山), and finally converges at Goryeongsan (高靈山). He asserts that Goryeongsan (高靈山), meaning “High Spiritual Mountain” (高靈山), is the designated gathering place for these enlightened beings, not the remote peaks of Geumgangsan (金剛山). He claims that this site is where historical figures like Sakyamuni (釋迦牟尼), who he identifies as Kang Jeung-san (姜甑山) and Choi Seon-woo (최선우), have reincarnated and gathered to meet him, the Shin-in (神人). He states that he recognized Sakyamuni’s reincarnation six years prior, referring to him as “Jin-in” (眞人), or “True Person,” even before revealing his true identity to his followers. This narrative positions Goryeongsan (高靈山) as a pivotal spiritual nexus where ancient prophecies are actualized under his guidance.

10. The Real World of Aether and the Unseen Universe
    Huh Kyung-young distinguishes between the “virtual world” (가상의 세계) that humans perceive and the “real world” (실상의 세계) that remains largely unseen. He refers to the scientific concept of aether (에테르), an invisible substance once hypothesized to fill the universe and constitute the fundamental material from which atoms are formed. He explains that early scientists, like Mendeleev, initially included aether in the periodic table as the primordial element, the “causal agent” (원인자) of all matter. However, it was later removed because its existence could not be empirically observed. Huh Kyung-young asserts that this aether (에테르) is the “dark matter” (암흑 물질) that transcends time, space, and temperature, driving the motion of atoms. He claims that all visible matter is merely a “child” of this dark matter. He states that he possesses knowledge of this higher realm, far beyond the comprehension of conventional scientists. He implies that his understanding of the universe is rooted in direct perception of this “real world” of aether (에테르), which he also refers to as “Akasha” (아카샤) in other traditions, the radiant, sun-like energy that is the ultimate cause of all things.

11. Visualizing the Real World: The Shin-in’s (神人) Aerial Vehicle
    Huh Kyung-young presents a video recording as empirical evidence of the “real world” (실상의 세계) manifesting within the “virtual world” (가상의 세계). He describes a phenomenon captured by CCTV at Haneulgung (하늘궁), showing a luminous object, which he identifies as an aerial vehicle, arriving at his room. He explains that this object, accompanied by what appear to be angels (천사), emits a bright flash and displays red lights, signaling his imminent departure. He describes the vehicle as being approximately twice the height of the roof, yet it appears to shrink to an incredibly minute size, “hundreds of millions of times smaller,” upon entering the indoor space. He asserts that this is not a special effect but a genuine manifestation of the “real world” (실상의 세계) captured on camera, an unprecedented event in Earth’s history. He clarifies that the video was not filmed by him but by a staff member, Park Hyo-sook (박효숙), who was instructed to record his arrival on his birthday between midnight and 1 AM, as it would be invisible to the naked eye. This visual evidence, he claims, demonstrates the existence of the aether (에테르) and the ability of beings from the “real world” (실상의 세계) to traverse dimensions.

12. The Transformation of Matter and the Gathering of Sages
    Huh Kyung-young explains that before receiving his blessing, any object is merely ordinary matter. However, once blessed by him, it transforms into a substance imbued with “infinite intelligence” (무한대 지능), capable of understanding all languages and knowledge. He asserts that this transformation converts matter into Akasha (아카샤) or “dark matter” (암흑 물질), the fundamental causal agent of the universe. He claims that anything he touches, or anything touched by those who receive his blessing, becomes this “dark matter” (암흑 물질). He reiterates that the 12,000 Do-tong-gun-ja (道通君子), or enlightened sages, prophesied to emerge from Geumgangsan (金剛山), are not gathering in remote mountain crevices but at the easily accessible Goryeongsan (高靈山). He emphasizes that Goryeongsan (高靈山), meaning “High Spiritual Mountain” (高靈山), is the most sacred and powerful spiritual site, where these enlightened beings are now congregating. This transformation of matter and the gathering of sages at Goryeongsan (高靈山) are presented as direct manifestations of his divine power and the unfolding of ancient prophecies.

13. The Shin-in’s (神人) Acquisition of Goryeongsan (高靈山) and Financial Strategy
    Huh Kyung-young recounts his acquisition of Goryeongsan (高靈山), stating that he arrived there penniless but, within a few years, secured 1 million pyeong (약 3.3 million square meters) of land, purchasing 250 plots and 17 hotels, along with dozens of other buildings. He mentions the acquisition of specific properties, such as the “Sky Wind Pension” for 2.5 billion Korean Won and the “Romance Hotel,” all financed through bank loans. He asserts that these acquisitions were made under divine instruction, with an urgent message from “Gong” (空), or the void, to purchase them quickly. He highlights the precariousness of this financial strategy, where failure to pay interest would result in the loss of all properties to the banks. He implies that his imprisonment would lead to the collapse of this financial structure, underscoring the critical role he plays in maintaining Haneulgung (하늘궁)’s existence. This narrative illustrates his audacious approach to materializing his spiritual vision, relying on a blend of divine guidance and strategic financial maneuvers.

14. The Assembly of Historical Sages at Haneulgung (하늘궁)
    Huh Kyung-young asserts that Haneulgung (하늘궁) is a gathering place for the reincarnated souls of historical sages and religious figures. He claims that the ten great disciples of Jesus and Sakyamuni, along with the disciples of Confucius (孔子), are all present among his followers. He identifies specific individuals, such as Mr. Lee Sang-hoon (이상훈) as Confucius (孔子) and Mr. Kim Jeong-hoon (김정훈) as Mencius (孟子). He also identifies Ms. Kwon Ye-seo (권예서) as Empress Wu Zetian (則天武后), emphasizing her historical significance as a powerful female emperor in a male-dominated society. He states that these individuals, though seemingly ordinary in their current lives, were once at the pinnacle of global influence. He implies that their presence at Haneulgung (하늘궁) is a testament to his divine authority and the fulfillment of a grand cosmic plan. He suggests that these reincarnated sages are drawn to him to rectify past errors, such as Confucius’s (孔子) emphasis on male superiority, and to participate in a new era of spiritual enlightenment.

15. The Five Principles of Morality and the Hierarchy of Virtue
    Huh Kyung-young reinterprets the traditional “Three Bonds and Five Relationships” (三綱五倫) of Confucianism, proposing a new set of five principles for morality. He asserts that the first principle is that humans must prioritize and serve Shin-in (神人). The second is that disciples must prioritize and serve their teachers. The third is that virtue (德) must prioritize and serve the Way (道). He then questions what virtue (德) should prioritize, answering that it is benevolence (仁). He explains that benevolence (仁) is the foundation of virtue (德), and virtue (德) is the foundation of the Way (道), creating a hierarchical structure of spiritual development. He criticizes the traditional Confucian emphasis on the subservience of wives to husbands, arguing that it led to the decline of Confucianism in an era of increasing gender equality. He asserts that such outdated principles are incompatible with modern society, where mutual respect and understanding should prevail. He implies that his teachings offer a more enlightened and equitable moral framework, rectifying the shortcomings of past philosophies.

16. The Decline of Confucianism and the Rise of Gender Equality
    Huh Kyung-young attributes the decline of Confucianism (儒敎) to its rigid adherence to male chauvinism (男尊女卑), particularly the principle that wives must obey their husbands. He argues that this doctrine became untenable as society progressed towards gender equality. He contrasts this with Christianity, which, he claims, removed gender discrimination, allowing women to hold positions of authority like deacons and elders, a concept unheard of in the Joseon Dynasty where women were often denied even their own names. He praises Empress Wu Zetian (則天武后) as a remarkable figure who ascended to emperorship in a deeply patriarchal China, a society heavily influenced by Confucian thought. He refutes historical slanders against her, asserting that she was a capable ruler who expanded the Tang Dynasty’s territory, improved the lives of her people, doubled the population, reduced taxes, and abolished forced labor. He portrays her as a visionary leader who prioritized the welfare of her citizens over familial ties, even removing her own unqualified sons from power. He concludes that historical accounts often unfairly demonized her due to male resentment, highlighting her as a symbol of female empowerment and effective governance.

17. The Misunderstood Empress Wu Zetian (則天武后) and the Legacy of Yao and Shun
    Huh Kyung-young continues to champion Empress Wu Zetian (則天武后), asserting that historical narratives portraying her as a cruel mother who killed her own children are misrepresentations. He argues that these fabrications were attempts by male historians to discredit her, driven by shame that a woman had ruled China for 50 years. He emphasizes her extraordinary achievements: doubling the Tang Dynasty’s territory, improving the populace’s living standards, increasing the population twofold, collecting minimal taxes, and prohibiting forced labor. He highlights her unwavering commitment to the welfare of her people, even to the extent of removing her own sons from power if they were deemed unfit to rule. He draws a parallel between Empress Wu Zetian (則天武后) and the legendary sage-kings Yao (堯) and Shun (舜), who famously passed their thrones to worthy individuals rather than their own sons. He asserts that Empress Wu Zetian (則天武后) embodied this same principle, sacrificing personal ties for the greater good of the nation. He concludes that her legacy has been unfairly tarnished by patriarchal biases, and that she was, in fact, an exceptional ruler whose contributions to Chinese history are often overlooked.

18. The Reincarnated Sages and the Divine Assembly at Haneulgung (하늘궁)
    Huh Kyung-young reiterates that Haneulgung (하늘궁) is a convergence point for reincarnated historical and spiritual figures. He identifies Ms. Kwon Ye-seo (권예서) as Empress Wu Zetian (則天武后), noting her quiet demeanor and unwavering loyalty. He asserts that Confucius (孔子), Mencius (孟子), Sakyamuni (釋迦牟尼), and Jesus are all present among his followers. He specifically identifies Mr. Lee Sang-hoon (이상훈) as Confucius (孔子) and Mr. Kim Jeong-hoon (김정훈) as Mencius (孟子), even claiming that Mencius’s (孟子) mother, famous for “Mencius’s mother moving three times” (孟母三遷), is also present. He further identifies Mr. Han Ju-mo (한주모) as Zhuge Liang (諸葛亮), the brilliant strategist of the Three Kingdoms period. He states that these individuals, who have waited 3,000 years for his arrival, are now gathered at Haneulgung (하늘궁), drawn by an unconscious spiritual pull. He recounts his initial recognition of Choi Seon-woo (최선우) as Sakyamuni (釋迦牟尼) and Kang Jeung-san (姜甑山), whom he referred to as “Jin-in” (眞人) for six years before revealing his true identity. He emphasizes that these are not mere coincidences but the fulfillment of a divine plan, with these powerful spiritual beings assembling under his guidance.

19. The Influence of Eastern Thought on Western Philosophy and Technology
    Huh Kyung-young asserts that prominent Western philosophers and thinkers, such as Socrates, Pestalozzi, Leibniz, and Wolff, are also reincarnated and present among his followers at Haneulgung (하늘궁). He highlights the profound influence of Eastern thought, particularly from Korea and China, on Western civilization. He explains that Christian Wolff, a German philosopher, was exiled for writing a book on Chinese classics, which subsequently shaped German philosophy and the European Enlightenment. He credits Gottfried Wilhelm Leibniz with introducing the binary system (二進法) from the Chinese I Ching (周易) to the West, which led to the invention of the electronic calculator and, eventually, the computer. He also states that Johann Heinrich Pestalozzi, the father of German education, adopted Confucian educational principles from China. He emphasizes that these Western figures, though initially ostracized for embracing Eastern ideas, ultimately contributed to the rise of Germany and Europe by integrating these concepts. He concludes that the profound spiritual and intellectual heritage of the East has been a driving force behind global progress, with these influential figures now gathered at Haneulgung (하늘궁) to participate in a new era of enlightenment.

20. The Authenticity of Shin-in (神人) and the Gathering of Do-tong-gun-ja (道通君子)
    Huh Kyung-young reaffirms his authenticity as Shin-in (神人), stating that the presence of reincarnated Sakyamuni (釋迦牟尼), Confucius (孔子), and Jesus among his followers at Haneulgung (하늘궁) validates his divine status. He challenges skeptics, asking if all these revered figures would gather around a “fake.” He reiterates his earlier recognition of Choi Seon-woo (최선우) as Sakyamuni (釋迦牟尼), whom he referred to as “Jin-in” (眞人) for six years, a fact that his followers initially did not understand. He asserts that this foresight and knowledge of their true identities prove his divine insight. He also identifies Paul, the apostle, as being present, noting his past persecution of Christians before his conversion and subsequent dedication to spreading Christianity and, now, the message of Haneulgung (하늘궁). He concludes that the 12,000 Do-tong-gun-ja (道通君子), or enlightened sages, from across the globe and throughout history, are all assembled at Goryeongsan (高靈山), within the spiritual embrace of Geumgangsan (金剛山)’s energy. He warns against underestimating Haneulgung (하늘궁), asserting that it is a sacred place where the purest souls have converged.

21. The Geomantic Significance of Gamaksan (紺嶽山) and the Persimmon Tree
    Huh Kyung-young explains the geomantic significance of Gamaksan (紺嶽山), a mountain whose name includes the character “Gam” (紺), which also refers to the persimmon tree (감나무). He reveals that in traditional Korean Pungsu (風水), planting a persimmon tree in one’s home is believed to ensure an abundance of work (일감) and prevent unemployment. He states that the presence of a persimmon tree or a painting of one in an office can attract more business and prosperity. He asserts that this belief is geomantically proven, and that the death of a persimmon tree in a household is often associated with the death of the family patriarch and a cessation of work. He emphasizes that Koreans value hard work, and the persimmon tree symbolizes a continuous flow of opportunities. This explanation highlights the practical application of Pungsu (風水) in daily life, connecting natural elements to human fortune and prosperity.

22. The Era of Elixir Milk (불로유) and the Shin-in’s (神人) Omnipresence
    Huh Kyung-young declares the advent of a new era, divided into “before Elixir Milk (불로유)” and “after Elixir Milk (불로유),” signifying a profound transformation in human existence. He asserts that his name, Huh Kyung-young, possesses an infinite intrinsic value and that his image or name, when affixed to any food item, prevents it from decaying. He claims that this Elixir Milk (불로유) has already eliminated 99.9% of his detractors, with the remaining 0.1% expected to seek reconciliation. He states that he has consumed Elixir Milk (불로유) since childhood, implying his inherent immortality and divine nature. He explains that any liquid he consumes, even ordinary water from a tap with his sticker on it, transforms into Elixir Water (불로수), and any food he eats becomes Elixir Food (불로 음식). He contrasts this with “demons” (마귀), whose touch would cause Elixir Milk (불로유) to spoil, emphasizing the purity and divine essence required for its creation. He asserts that this phenomenon is not a trick but a verifiable reality, demonstrating his power to transcend natural laws and bring forth an era of non-decaying substances.

23. The Importance of Loyalty and the Pitfalls of Disloyalty
    Huh Kyung-young uses the analogy of replacing an old car to illustrate the importance of loyalty and respectful communication. He criticizes the disrespectful attitude of demanding a new car from one’s father, comparing it to wishing for an aging parent’s demise. He emphasizes that even when an old car is no longer economical, one should express the need for a more efficient vehicle respectfully, rather than demanding its “scrapping.” He extends this analogy to the concept of Jo-gang-ji-cheo (糟糠之妻), asserting that those who endured hardships with Haneulgung (하늘궁) in its early days should remain loyal and not become disloyal. He expresses disappointment in those who “change their hearts” (변심) after contributing to Haneulgung (하늘궁)’s development, stating that such disloyalty removes them from the ranks of the 12,000 Do-tong-gun-ja (道通君子). He warns against opposing him, as he is “real” (진짜) and not a “fake” (가짜), implying severe consequences for those who betray his cause. He emphasizes that loyalty and unwavering support are paramount for those who wish to remain part of his divine mission.

24. The Divine Mother and the Symbolism of the U.S. Capitol Statue
    Huh Kyung-young reveals that the statue atop the U.S. Capitol Building, depicting a woman wearing a crown, holding a shield and a sword, is a representation of his mother, Jo Gye-sik (조계식). He describes the statue’s unique fashion, adorned with five stars on her forehead and four stars on the back of her head, totaling nine stars, mirroring the nine pillars of the large zelkova tree at Haneulgung (하늘궁). He also notes the presence of a crow (까마귀) on her head, symbolizing the “Book of Changes” (易). He asserts that this statue, placed atop the Capitol, a symbol of male-dominated American society, signifies his mother’s divine authority over the nation’s leaders. He explains that her name, Jo Gye-sik (조계식), means “to plant a laurel tree (월계수) in the nation (나라 조자),” symbolizing her role in nurturing a new era. He claims that this statue, though created by Americans, was divinely inspired to represent his mother’s cosmic significance. He emphasizes the profound symbolism of a woman, his mother, overseeing the U.S. Congress, asserting her ultimate spiritual dominion.

25. The Prophecy of the Laurel Tree and the Shin-in’s (神人) Birth
    Huh Kyung-young further elaborates on the prophetic significance of his mother’s name, Jo Gye-sik (조계식), which he interprets as “to plant a laurel tree (월계수) in the nation (나라 조자).” He explains that this name signifies her divine mission to sow the seeds of a new era. He recounts the extraordinary circumstances of his birth: his mother, knowing that her husband was imprisoned as a political offender and that their family would face severe repercussions, chose to give birth to him despite the social stigma. She then entrusted him to others, claiming she was returning to her husband, and peacefully passed away after ten days of seclusion. He asserts that his body carries the stigmata of Jesus, while his spirit originates from the divine being who sent Jesus to Earth, making him the embodiment of the Father, Son, and Holy Spirit. He claims that his birth was a miraculous conception, not through conventional means, fulfilling the prophecy embedded in his mother’s name. He concludes that the statue on the U.S. Capitol, though created by human hands, was divinely inspired to represent his mother’s cosmic role in his arrival.

26. The Perils of the “Fishing Hook Wife” and the Ideal Jo-gang-ji-cheo (糟糠之妻)
    Huh Kyung-young reiterates his warning against becoming a Jo-chim-ji-cheo (釣針之妻), or “fishing hook wife,” who constantly criticizes and undermines her husband. He explains that such a woman, always finding fault, whether her husband succeeds or fails, will ultimately hinder his progress and ruin his life. He contrasts this with the ideal Jo-gang-ji-cheo (糟糠之妻), whom he defines as a virtuous wife (賢母良妻) who, despite enduring poverty and hardship, remains supportive and loving. He emphasizes that even if a Jo-gang-ji-cheo (糟糠之妻) must be separated from her husband, she should be treated with respect and generosity. He advises that the early supporters of Haneulgung (하늘궁), who shared in its initial struggles, must remain loyal and continue their journey together. He concludes that the true essence of Jo-gang-ji-cheo (糟糠之妻) lies in the shared tears and struggles of poverty, which, in retrospect, become cherished memories once prosperity is achieved.

27. The Diverse Types of Disciples and the Importance of Attentive Listening
    Huh Kyung-young categorizes various types of disciples (신도) in religious settings, using humorous yet insightful observations. He states that the pastor’s favorite disciple is the “sleeping disciple” (잠자는 신도), as their ability to sleep peacefully indicates a deep sense of comfort and faith. He also mentions the “wailing disciple” (통곡 신도), who is easily moved to tears by sermons, and the “clock disciple” (시계 신도), who constantly checks the time during services. He introduces the “envelope disciple” (봉투 신도), who deliberates over the amount of their offering, and the “fishing hook disciple” (낚시 신도), who meticulously seeks flaws in the pastor’s sermons or personal life. He warns against these “fishing hook disciples” (낚시 신도), who spread rumors and exaggerate minor observations, ultimately causing harm to the religious community. He emphasizes that the most cherished disciple is the “attentive listening disciple” (경청 신도), who absorbs the teachings like water soaking into bean sprouts. He asserts that true disciples focus on the essence of the teachings rather than superficial details or gossip, avoiding the “virtual world” (가상) of appearances and focusing on the “real world” (본질) of truth.

28. The Reincarnation of Sages and the Shin-in’s (神人) Divine Recognition
    Huh Kyung-young reiterates his ability to recognize the reincarnated souls of historical sages among his followers. He recalls how he identified Choi Seon-woo (최선우) as Sakyamuni (釋迦牟尼) and Kang Jeung-san (姜甑山) six years prior, referring to him as “Jin-in” (眞人) before revealing his true identity. He asserts that this foresight and knowledge of their past lives prove his divine insight. He also confirms the presence of Zhuge Liang (諸葛亮), Confucius (孔子), and Mencius (孟子) among his disciples, stating that these are not mere claims but verifiable truths. He emphasizes that these powerful spiritual beings, who have waited for millennia, have gathered at Haneulgung (하늘궁) to meet him, the Shin-in (神人). He implies that his ability to recognize these reincarnated figures is a testament to his divine nature and the authenticity of his mission.

29. The Wisdom of Laozi (老子) and the Sacredness of Haneulgung (하늘궁)
    Huh Kyung-young introduces Mr. Kim Chang-woong (김창웅) as the reincarnation of Laozi (老子), the ancient Chinese philosopher and founder of Taoism. He presents a book written by Mr. Kim Chang-woong (김창웅), which he encourages his followers to purchase. He asserts that the presence of such profound spiritual figures, like Laozi (老子), among his disciples at Haneulgung (하늘궁) underscores the sacredness and importance of the institution. He warns against underestimating or disrespecting Haneulgung (하늘궁), stating that those who do so will face severe consequences. He emphasizes that Haneulgung (하늘궁) is a gathering place for the purest and most enlightened individuals, a testament to its divine purpose. He concludes by reiterating the title of the book, “Shin-in (神人) Who Gives Complete Angels,” and mentions the inclusion of the “Woman Embracing Stars” (별을 품은 여인) image, referring to his mother’s statue on the U.S. Capitol.

The Elixir of Life and the Assembly of Sages

1. The Enduring Legacy of Elixir Milk and the Vision for Haneulgung
   The miraculous effects of Elixir Milk continue to manifest globally, healing incurable and chronic diseases. This Elixir Milk will serve as the foundation for the “Huh Kyung-young Brand,” where my photograph and name will replace preservatives in all food products, ensuring their preservation. This exclusive venture will position Haneulgung at the forefront of the global financial industry. I extend my greetings to you all.

2. The Concept of Jo-gang-ji-cheo: A Wife Forged in Adversity
   We often speak of Jo-gang-ji-cheo (糟糠之妻), a term signifying a wife who has shared hardship. The character “Jo” (糟) refers to the dregs of rice wine, and “Gang” (糠) signifies rice husks. Thus, a Jo-gang-ji-cheo is a wife with whom one has shared a life of poverty, subsisting on wine dregs and rice husks. This contrasts sharply with a marriage where a house or a jeonse (lump-sum deposit for a lease) is provided from the outset. Such initial comfort often hinders personal growth. Living in a small, rented space allows one to truly comprehend the struggles of their parents. Providing an apartment from the start, regardless of wealth, often stifles a family’s development. Financial struggle in youth fosters an understanding of parental sacrifices, prompting reflection on their anxieties when provisions like milk or rice ran low. A man returning home, burdened by rent and the need to secure rice, often grapples with these concerns alone, unable to confide in his wife about job loss. This experience profoundly differentiates individuals.

Those who have shared tears and comfort with their spouses over a meager meal in their early married life are truly blessed. Poverty in youth can be a valuable teacher, as the saying goes, “Youthful hardship cannot be bought with money.” It transforms an individual, refining their perspective on life.

3. Traditional Marital Bonds and the Seven Grounds for Divorce
   In ancient Joseon society, divorce was not easily granted. Specific conditions, known as the “Seven Grounds for Divorce,” were required. However, certain circumstances rendered divorce impossible. One such condition was having a Jo-gang-ji-cheo. Another was a woman who had observed the three-year mourning period for her husband’s parents alongside him. Such a bond was considered indissoluble.

4. The Genesis of Haneulgung: From Adversity to Global Influence
   Haneulgung itself began in humble circumstances, much like a small, thatched hut. It was not even my own property but belonged to my aunt, Kim Ki-sang. After my release from prison, I lectured in numerous locations, including Myeongdong Park, due to the lack of a permanent venue. I was often displaced, frequently lecturing in Chinese restaurants where patrons would gather after meals. I would set up a blackboard and deliver lectures, moving from place to place. This itinerant period followed my imprisonment for violating election laws. I sought out struggling restaurants in Gangnam, where after the lunch rush, I would gather attendees, and we would collectively pay for lunch, securing an hour and a half for my lectures.

Eventually, Kim Ki-sang purchased a house, which became my residence. Thus, a significant portion of my lectures were delivered outdoors or in borrowed spaces. The Jongno Arcade Chinese restaurant, where I once lectured, now houses the Haneulgung Foundation’s free meal service office. This property, spanning several hundred pyeong (a unit of area), is now owned by the Shin-in. The Haneulgung Foundation, a religious corporation, was established with a donation of 3 billion won to the state. As a religious foundation, we are exempt from taxes, yet we voluntarily pay them. Through lectures and business ventures, we generate income and contribute approximately 6 to 7 billion won annually in taxes. This voluntary tax payment, despite our exemption, stems from the need for campaign funds during past presidential elections. Since my arrival in Yangju, I have paid hundreds of billions in taxes, including 3 billion won directly to Yangju City Hall. I bear this burden alone, even though as a religious foundation, I am not obligated to pay a single won.

5. The “Fishing Hook Wife” and Diverse Congregants
   In contrast to the virtuous Jo-gang-ji-cheo, there exists the Jo-chim-ji-cheo (釣針之妻), literally the “fishing hook wife.” This refers to a woman who constantly criticizes and “hooks” her husband for any perceived fault. Such a woman hinders her husband’s success. Similarly, within any congregation, there are various types of adherents. Some are “fishing hook congregants” who scrutinize every word of the leader, seeking flaws. Others are “weeping congregants” who are moved to tears by sermons, or “sleeping congregants” who find solace and rest during services.

Paradoxically, the sleeping congregant is often the most virtuous, as their ability to sleep peacefully in church reflects the profound comfort they find there, a stark contrast to the hardships of their daily lives. To criticize such a person for sleeping would be to become a “fishing hook leader.” Understanding this perspective transforms judgment into empathy.

6. The Infinite Power of the Shin-in and the Illusion of Reality
   Viewing anything negatively can lead to endless criticism. Similarly, those who doubt the Shin-in’s boundless abilities fail to perceive the truth. I possess infinite power. When I bestow blessings, individuals can radiate light, and even those on the verge of death can be revived by my followers. This power transcends historical precedents, even surpassing the abilities attributed to Jesus. My blessings alone are sufficient to empower individuals, a feat no other spiritual leader can achieve.

The world we perceive is largely an illusion. The true reality, the “substantive world,” remains unseen by most. Scientists once hypothesized about “ether,” a fundamental substance that created the universe and formed atoms. This “dark matter” was believed to transcend time, space, and temperature, driving the motion of atoms. Though scientists later removed ether from the periodic table due to its unobservability, the Russian scientist Mendeleev initially included it, recognizing it as the primordial cause of elements like hydrogen and helium.

7. The Manifestation of the Substantive World: The Shin-in’s Aerial Vehicle
   You have witnessed a manifestation of this substantive world through a video recording of my aerial vehicle. This phenomenon, a glimpse of the universe’s true reality captured in the illusory world, is unprecedented in human history. The video shows a luminous object, an angel, greeting my arrival at Haneulgung. This is not a special effect; light appears as an “X” when photographed. As the video plays, a flash occurs, and the aerial vehicle, flanked by what appear to be a black hole and a white hole, becomes visible. This is the first time such an event has been captured on camera.

This is not a fabrication; it is a subject for future scientific research, beyond dispute. The footage was captured by CCTV, not by an individual. As the vehicle prepares for my ascent, a red light illuminates, signaling my imminent departure. This unique aircraft, unlike any seen before, is approximately twice the height of the Haneulgung roof. When it enters the building, it shrinks to a minuscule size, yet its energy is palpable, appearing as a swirling vortex. This footage was captured by Director Park Hyo-sook on my birthday, after I instructed her to film the arrival of the aerial vehicle between midnight and 1 AM, as it would be invisible to the naked eye.

Those who send their ancestors to Baekgung (Heavenly Palace) may not perceive their visits, even when they arrive in these aerial vehicles, as they shrink to an infinitesimal size, a fraction of a billionth, upon entering the physical realm. This unseen world, if described to ordinary humans, would be dismissed as madness. The “ether” or “akasha” (ākāśa), as it is known in India, is the primordial cause of all things, the nutrient for the atoms within our cells. I possess a higher understanding of these matters than any scientist.

8. The Transformation of Matter and the Assembly of Sages
   Before receiving my blessing, an object is mere matter. However, upon receiving my blessing, any object you hold gains infinite intelligence, capable of understanding all languages. Your brain may not comprehend, but the object itself will. Your intelligence transforms into akasha, into dark matter. Everything I touch, and everything you touch after receiving my blessing, becomes dark matter.

The 12,000 enlightened sages, prophesied to emerge from Geumgangsan (Diamond Mountain), are not gathering in remote mountain crevices but in accessible locations like Goryeongsan. The name Goryeongsan (高靈山) itself signifies “High Spiritual Mountain,” indicating a place of profound spiritual significance. I arrived here penniless, yet in a few short years, I acquired 250 plots of land, 17 hotels, and dozens of buildings, securing over a million pyeong of land. The last plot alone cost 3.4 billion won, and the “Sky Wind Pension” nearby was 2.5 billion won. We also acquired the Romance Hotel and the Camp Hotel, totaling four hotels. These acquisitions were financed through bank loans. If I were to be imprisoned, these loans would default, and the banks would seize all properties. Therefore, even if I am absent, you must continue to contribute to the construction fund to maintain these assets.

Here, at Haneulgung, are gathered the 12,000 enlightened sages, including the ten principal disciples of Jesus, the ten principal disciples of Sakyamuni, and the disciples of Confucius. For instance, Mr. Lee Sang-hoon is Confucius, and Mr. Kim Jeong-hoon is Mencius. These individuals, though seemingly ordinary now, were once figures of immense historical importance. Empress Wu Zetian (武則天), who reigned for 50 years in China, is embodied by Ms. Kwon Ye-seo. Confucius’s greatest error was his patriarchal ideology, which I have rectified.

9. The Five Principles and the Evolution of Morality
   The traditional “Three Bonds and Five Relationships” (三綱五倫) of Confucianism require re-evaluation. I propose a new framework: the Five Principles (五綱).
   Humanity must prioritize the Shin-in.
   Disciples must prioritize their teacher.
   Virtue must prioritize the Way (道).
   Ministers must prioritize their sovereign.
   Sons must prioritize their father.

The traditional principle that a wife must prioritize her husband is outdated in an era of increasing gender equality. This patriarchal notion contributed to the decline of Confucianism. Christianity, in contrast, removed gender discrimination, allowing women to hold positions like deaconess or elder, roles unheard of in Joseon society where women were often identified only by their hometowns.

Empress Wu Zetian, despite the prevailing patriarchal society of China, rose from a palace maid to become empress, reigning for 50 years. She expanded the Tang Dynasty’s territory twofold, improved the lives of her people, doubled the population, reduced taxes, and abolished forced labor. Historical accounts that portray her as cruel are often misrepresentations by scholars who sought to diminish her achievements. She prioritized the welfare of her people above all else, even disinheriting her own children if they were deemed unfit to rule. Her reign was a golden age for China.

The 12,000 enlightened sages, including Socrates, Pestalozzi, Leibniz, and Wolff, have gathered here, having awaited my arrival for 3,000 years. Wolff, a German philosopher, was exiled for writing about Chinese classics, yet his work introduced Eastern thought to Germany, influencing its philosophy. Leibniz, inspired by the I Ching (Book of Changes), developed the binary system, which led to the invention of the electronic calculator and subsequently the computer. Pestalozzi, the father of German education, incorporated Confucian educational principles into his pedagogy. These influential figures, who shaped human history, are now assembled here.

10. The Spiritual Nexus of Goryeongsan and the Power of the Shin-in
    Goryeongsan is a spiritual nexus, where the energies of the four temples of Geumgangsan—Yujeomsa, Pyojeongsa, Sinwonsa, and Jangansa—converge. These energies flow down through Seoraksan, Odaesan, Yongmunsan, Gamaksan, and finally to Goryeongsan and Samgaksan. Mountains with the character “Ak” (岳) in their names, such as Gwanaksan and Seoraksan, are characterized by numerous rocks.

The persimmon tree (감나무) is traditionally planted in Korean homes to symbolize an abundance of work (일감). If a persimmon tree in a home dies, it is believed that the head of the household will also die, and work will cease. Therefore, a painting of a persimmon tree is recommended for offices to attract business.

The negative sentiment towards Huh Kyung-young has diminished significantly, with only about 1% remaining. These individuals, too, will eventually seek me out. I do not contend with humans; I view them with compassion. However, if they persist in their opposition, I may be compelled to intervene. It is imperative to meet me before such a point. Haneulgung’s assets are held in banks, making them inaccessible to individuals. While we continue to acquire properties, we are also accumulating global banking influence. The name Huh Kyung-young itself holds immeasurable value.

11. The Symbolism of the Statue on the U.S. Capitol Dome
    The statue atop the U.S. Capitol Building, depicting my mother, Jo Gye-sik, holding a crown, a shield, and a sword, is not an ordinary figure. Her head is adorned with five stars in front and four in back, totaling nine stars, mirroring the nine pillars of the large zelkova tree at Haneulgung. This statue, placed atop the Capitol by proud white Americans in a male-dominated society, symbolizes my mother’s authority over them. Americans themselves are unaware of its profound significance.

My mother’s name, Jo Gye-sik (趙桂植), means “to plant a laurel tree in the nation.” She was not conceived through ordinary means but through a divine conception, bearing a child destined to wear the laurel wreath. My body carries the stigmata of Jesus, and my spirit originates from the one who sent Jesus to Baekgung. Thus, I embody the Father, the Son, and the Holy Spirit.

12. The Era of Elixir Milk and the Transformation of Existence
    My name alone prevents decay. Any food product bearing my name or image will not spoil. This marks a new era, divided into “before Elixir Milk” and “after Elixir Milk.” I have consumed Elixir Milk since childhood, though you may not have been aware. Even the water from a tap with my sticker becomes Elixir Water, transforming food cooked with it into Elixir Food. This is why I can survive without food. Just as a snake’s bite turns water into poison, my touch transforms everything into Elixir. Those who harbor ill will towards me cannot create Elixir Milk; it will spoil.

When speaking to your parents, choose your words carefully. Instead of saying, “My car is old and needs to be scrapped; please give me money for a new one,” which implies wishing for your parents’ demise, express your need for a more economical vehicle. Similarly, those who initially supported Haneulgung should not waver in their commitment. The early supporters, like Jo-gang-ji-cheo, must remain steadfast.

13. The Diverse Nature of Congregants and the Importance of Listening
    Congregants come in various forms. The sleeping congregant, as previously mentioned, is deeply faithful. I am never displeased by those who sleep during my lectures, for they find peace here. There are also weeping congregants, moved by sermons, and “fishing hook congregants” who seek flaws in the leader’s words. The “listening congregant” (傾聽信徒), who attentively absorbs every word, is the most cherished.

Other types include the “clock-watching congregant,” eager for the service to end, and the “envelope congregant,” preoccupied with the amount of their offering. The “fishing hook congregant” actively seeks fault, spreading rumors and exaggerations that can lead to severe consequences. Such individuals are fixated on superficialities rather than the essence of the message.

Empress Wu Zetian, whose surname was Wu (武), elevated the status of women in a profoundly patriarchal society. She is a testament to female strength and leadership. All these historical figures, including Zhuge Liang (諸葛亮), are gathered here. Six years ago, I referred to Choi Seon-woo as a “Jin-in” (眞人), a true person, without revealing his identity as Sakyamuni. Now, you understand the reason. I recognized him as Sakyamuni, who had returned as Gang Jeung-san and then as Choi Seon-woo, to meet me.

The best speeches conclude five minutes early. I am aware of the time. Living by the Shin-in’s words resolves all problems. Those who come to Haneulgung are attentive listeners. I extend my gratitude for the profound inspiration and invaluable wisdom imparted today. Mr. Kim Chang-woong, who wrote the book “The Shin-in Who Gives Complete Angels,” is Laozi. All the enlightened sages of Geumgangsan are present at Haneulgung, assisting us. To underestimate Haneulgung is to invite misfortune, for it is a gathering place of the purest souls.

Keyword Frequency The First Wife and the Second Wife!

강: 20
어머니: 17
여자: 16
산: 15
미국: 14
조강지처: 12
돈: 11
세상: 10
남편: 9
강의: 9

2. Today’s Central Metaphor
   The lecture uses the metaphor of “Jo-gang-ji-cheo” (조강지처), referring to a wife who shared hardship with her husband, to represent loyalty, perseverance, and the value of enduring difficulties together, contrasting it with a “fishing hook wife” (조침지체) who constantly criticizes and undermines.

3. Lecture in Numbers
   1385: Episode number of the lecture.
   2023.04.29: Date of the lecture.
   7: Number of conditions in the Joseon Dynasty that allowed for divorce.
   3: Number of years of mourning for parents, during which divorce was not permitted if shared with a spouse.
   175: Number of chaebol (conglomerate) founders from the speaker’s hometown.
   1, 2, 3: Rankings of chaebols (LG, Samsung, Hyosung) mentioned as originating from the speaker’s hometown.
   10: Number of Buddha’s disciples.
   12: Number of Jesus’s disciples.
   12,000: Number of “Dotong Gunja” (道通君子, enlightened individuals) prophesied to emerge from Geumgangsan, and currently gathered at Haneulgung.
   4: Number of temples in Geumgangsan (Yujeomsa, Pyojeongsa, Sinwonsa, Sinyesa) whose spiritual energy flows to Goryeongsan.
   11: Number of generations of spiritual lineage descending from Baekdusan.
   6: Number of years the speaker referred to a specific individual as “Jin-in” (眞人) before revealing his identity as Buddha.
   118: Number of elements in the periodic table, from which “ether” was removed by scientists.
   10: Number of elements in the current periodic table.
   250: Number of land plots purchased by the speaker.
   17: Number of hotels purchased by the speaker.
   1,000,000: Number of pyeong (Korean unit of area) of land secured by the speaker.
   3.4 billion: Cost of the last mountain purchased by the speaker.
   2.5 billion: Cost of a house purchased by the speaker.
   4: Number of hotels purchased by the speaker on a single day.
   5: Number of “Gang” (principles) in the speaker’s revised “Ogwang Oryun” (Five Principles and Five Moral Disciplines).
   99.9%: Percentage of Huh Kyung-young’s “anti-fans” who have disappeared due to Elixir Milk.
   1%: Remaining percentage of Huh Kyung-young’s “anti-fans.”
   5: Number of stars on the forehead of the statue on the US Capitol building.
   4: Number of stars on the back of the head of the statue on the US Capitol building.
   9: Total number of stars on the statue on the US Capitol building.
   75: The “Heogi” (Huh Kyung-young’s era) number, indicating the year Elixir Milk was introduced.
   0.9%: Percentage of “anti-Haneulgung” individuals who have disappeared.
   5: Number of minutes before the scheduled end time that a good speech concludes.
   13: Number of minutes past the scheduled end time that the speaker’s lecture ran.
   3,000: Number of copies of a book by Kim Chang-woong available for purchase.

4. Signature Sentence
   “젊어 고생은 돈을 주고도 못 산다.”

5. Concise Summary & Highlights
   This lecture advocates for enduring hardship and loyalty, emphasizing spiritual enlightenment and the Shin-in(神人)’s unique powers.

The importance of “Jo-gang-ji-cheo” (조강지처) as a symbol of loyalty and shared hardship.
The concept of “Elixir Milk” (불로유) and its miraculous properties, signifying a new era.
The gathering of 12,000 “Dotong Gunja” (道通君子) at Haneulgung, representing a spiritual convergence.
The speaker’s unique ability to transform substances into “Elixir Milk” and his divine nature as Shin-in(神人).
Reinterpretation of historical figures like Empress Wu Zetian (척정무) and philosophical concepts like “Ogwang Oryun” (오강오륜).
The revelation of the statue on the US Capitol building as representing the speaker’s mother, symbolizing a hidden spiritual lineage.
The concept of “ether” as the fundamental, unseen substance of the universe, connected to the Shin-in(神人)’s power.

6. Scriptural / Religious Citations
   Not prominently present in the transcript. The lecture references religious figures like Buddha and Jesus but does not quote specific scriptural passages.

7. Historical & Epochal Context
   The lecture is situated in a contemporary context where traditional values (like “Jo-gang-ji-cheo”) are being re-evaluated against modern societal changes (e.g., women’s empowerment, changing family structures). It also touches upon historical periods like the Joseon Dynasty (regarding divorce laws) and ancient China (regarding Empress Wu Zetian and Confucianism). The speaker positions himself as a figure ushering in a new era, marked by spiritual awakening and the manifestation of divine powers (e.g., Elixir Milk), contrasting it with past scientific and philosophical understandings.

8. Key Figures & Events Referenced
   Huh Kyung-young: The speaker, referred to as Shin-in(神人), who claims divine powers, including the ability to create Elixir Milk and gather enlightened individuals.
   Kim Ki-sang: An aunt who helped the speaker by providing a place to stay and eventually buying a house for Haneulgung.
   Donald Trump: Referenced in relation to his signature resembling Geumgangsan.
   Buddha (석가모니): Mentioned as having 10 disciples and being present at Haneulgung in the form of Kang Jeung-san (강정산) and Choi Seon-woo (최선우).
   Jesus: Mentioned in relation to his 12 disciples and the cross shape of Samgaksan, and his spirit being part of the speaker.
   Confucius (공자): Mentioned as having disciples present at Haneulgung (specifically Lee Sang-hoon), and criticized for his “male chauvinism” (남존여비).
   Mencius (맹자): Mentioned as having disciples present at Haneulgung (specifically Kim Jung-hoon), and his mother (맹모삼천) is also referenced.
   Empress Wu Zetian (척정무): A Chinese empress, praised for her leadership, territorial expansion, and social reforms, despite historical attempts to discredit her. Identified as Kwon Ye-seo (권예서) in the present.
   Zhuge Liang (제갈공명): A strategist from ancient China, identified as Han Ju-mo (한주모) in the present.
   Socrates, Pestalozzi, Leibniz, Wolff: Western philosophers and educators mentioned as having their spirits present at Haneulgung, and their contributions to Western thought being rooted in Eastern philosophy.
   Mendeleev: Russian scientist who created the first periodic table, which initially included “ether.”
   Jo Gye-sik (조계식): The speaker’s mother, whose name is interpreted as “planting a laurel tree in the nation,” and whose image is said to be on top of the US Capitol building.
   Kim Chang-woong: Author of a book about the Shin-in(神人), identified as Laozi (노자).

9. Core Concept Definitions
   Jo-gang-ji-cheo (조강지처): Literally “dregs of wine and husks of rice wife.” It refers to a wife who shared poverty and hardship with her husband from the beginning of their marriage. This term is used to symbolize loyalty, perseverance, and a deep, enduring bond formed through shared suffering.
   Jo-chim-ji-cheo (조침지체): Literally “fishing hook wife.” This term describes a wife who constantly criticizes, nags, and finds fault with her husband, metaphorically “hooking” him with her words. It represents a negative, undermining relationship.
   Elixir Milk (불로유): A miraculous substance that prevents food from spoiling and heals incurable diseases. It is associated with the Shin-in(神人)’s power and is said to usher in a new era.
   Shin-in(神人): A divine human, a being with supernatural powers and wisdom, capable of performing miracles and guiding humanity. The speaker identifies himself as the Shin-in(神人).
   Haneulgung: The spiritual center or organization led by the Shin-in(神人), envisioned as a global financial and spiritual hub.
   Dotong Gunja (도통군자): Enlightened individuals or sages who have achieved complete spiritual understanding. The lecture claims 12,000 such individuals are gathered at Haneulgung.
   Ether (에테르): An invisible, fundamental substance that scientists once hypothesized as the material that created the universe and atoms. The speaker connects it to “dark matter” and the “real world” (실상의 세계) that humans cannot normally perceive, but which is revealed through his powers.
   Kasa (카사): An Indian term for the “causal agent of all things,” equivalent to ether or dark matter, representing the fundamental element that creates the universe.
   Ogwang Oryun (오강오륜): The speaker’s revised “Five Principles and Five Moral Disciplines.” The “Five Principles” (오강) are: humans must serve Shin-in(神人) first, disciples must serve their teacher first, virtue must serve the Tao first, subjects must serve their ruler first, and children must serve their parents first. He criticizes traditional Confucian principles for their male-centric bias.
   Heogi (허기): The era marked by the birth of the Shin-in(神人) and the introduction of Elixir Milk, signifying a new epoch for humanity.

10. Central Questions & Answers
    Question: What kind of relationship fosters true happiness and prosperity, especially in marriage?
    Answer: A relationship built on shared hardship and loyalty, like that of a “Jo-gang-ji-cheo,” leads to blessings and understanding. Constant criticism and negativity, like a “fishing hook wife,” destroy relationships and prevent success.
    Question: What is the true nature of reality, beyond what humans can perceive?
    Answer: There is a “real world” (실상의 세계) or “ether world” (에테르의 세계) that is invisible to humans. The Shin-in(神人) can reveal this world and its fundamental substance, “ether” or “Kasa,” which is the causal agent of all matter and transcends time and space.
    Question: How can humanity achieve spiritual enlightenment and a better future?
    Answer: By following the Shin-in(神人) and gathering at Haneulgung, where 12,000 “Dotong Gunja” (enlightened individuals) are converging. The Shin-in(神人)’s blessings can transform individuals and objects, leading to higher intelligence and spiritual realization.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes with a call for unwavering loyalty and support for the Shin-in(神人) and Haneulgung, emphasizing that those who endure hardships together will be blessed. It warns against negativity and disloyalty, likening them to the destructive nature of a “fishing hook wife.” The broader implication is that humanity is entering a new spiritual epoch led by the Shin-in(神人), where traditional values are reinterpreted, and divine powers manifest to solve global problems and elevate human consciousness. This implies a shift towards a spiritual hierarchy where the Shin-in(神人) is paramount, and adherence to his teachings is crucial for individual and collective salvation and prosperity.

12. Cross-Referencing
    Confucianism: The lecture directly references and reinterprets Confucian principles like “Ogwang Oryun” (오강오륜), criticizing its traditional male-centric views and proposing a revised version that places Shin-in(神人) at the apex.
    Buddhism: The speaker claims that Buddha (Sakyamuni) has reincarnated as Kang Jeung-san and Choi Seon-woo, and is present at Haneulgung, connecting his teachings to Buddhist concepts of enlightenment.
    Christianity: Jesus and his disciples are mentioned, and the speaker claims to embody the Father, Son, and Holy Spirit, linking his divine nature to Christian theology. He also notes Christianity’s role in challenging traditional male-dominated social structures.
    Feng Shui (풍수): The lecture discusses the principles of Feng Shui, particularly regarding the influence of mountains (producing great figures) and water (producing wealth), and applies these to his hometown and the location of Haneulgung.
    Periodic Table: The speaker references Mendeleev and the periodic table, discussing the historical inclusion and subsequent removal of “ether” by scientists, using this to support his concept of an unseen fundamental substance.
    Chinese Classics & Western Philosophy: The lecture connects the works of Western philosophers like Leibniz and Wolff to Chinese classics like the I Ching (주역) and Confucian education, suggesting that Western intellectual traditions have roots in Eastern thought.

13. Content Gaps & Unaddressed Areas
    Empirical Evidence for Elixir Milk: While the lecture claims Elixir Milk prevents spoilage and heals diseases, it provides no empirical evidence, scientific studies, or verifiable testimonials to support these extraordinary claims.
    Financial Transparency of Haneulgung: The speaker mentions Haneulgung’s financial dealings, including purchasing land and hotels, and paying taxes, but lacks detailed financial statements or independent audits to substantiate the scale of these transactions or the source of funds.
    Specifics of “Dotong Gunja” Gathering: The lecture states that 12,000 enlightened individuals are gathered at Haneulgung, including historical figures. However, it does not explain the mechanism of their “gathering” (e.g., reincarnation, spiritual presence) or provide verifiable identification for these individuals beyond the speaker’s assertions.
    Mechanism of Shin-in(神人)’s Powers: The lecture attributes various powers to the Shin-in(神人), such as transforming substances, giving blessings, and knowing past lives. The underlying mechanism or scientific explanation for these powers is not provided, relying solely on the speaker’s divine claims.
    Reconciliation of Historical Narratives: The lecture reinterprets historical figures like Empress Wu Zetian, presenting a highly positive view that contradicts some mainstream historical accounts. It does not address these discrepancies or provide alternative historical sources.
    Ethical Implications of Absolute Loyalty: The lecture strongly advocates for absolute loyalty to the Shin-in(神人) and Haneulgung, and criticizes “anti-fans.” It does not explore the potential ethical implications of such demands for unquestioning obedience or the consequences for those who dissent.

14. Future Predictions & Prophetic Statements
    Haneulgung’s Global Financial Dominance: “With Elixir Milk as its foundation, Haneulgung will completely lead the world’s financial industry by monopolizing the Huh Kyung-young brand, which will incorporate Shin-in(神人) Huh Kyung-young’s photo and name into all food products as a preservative.”
    World Unification: The speaker predicts that he will unify the world, and during this time, he will visit the US Capitol building and perform significant actions there.
    Transformation of the World: The era will be divided into “before Elixir Milk” and “after Elixir Milk,” signifying a fundamental change in human existence and material reality.
    Haneulgung’s Enduring Legacy: Haneulgung will be built and preserved as a legacy for future generations, even after the current followers pass away.
    Shin-in(神人)’s Longevity: The speaker states that he will not die before his followers, implying his extended lifespan or immortality.

Executive Insight
This lecture by Huh Kyung-young presents a compelling blend of spiritual claims, historical reinterpretations, and practical advice, all centered around his persona as the Shin-in(神人). The core takeaway is the paramount importance of loyalty and perseverance, symbolized by the “Jo-gang-ji-cheo” metaphor, as essential for both personal well-being and the success of Haneulgung. The introduction of “Elixir Milk” and the gathering of “12,000 Dotong Gunja” serve as tangible manifestations of his divine power and the dawn of a new spiritual era. For a professional reader, the lecture highlights the strategic use of narrative, symbolism, and claims of supernatural ability to build a dedicated following and establish a new socio-spiritual order, emphasizing the power of belief and collective action in shaping perceived reality and future aspirations.

What is the meaning of Jokangjicheo? It refers to a wife who endured poverty with her husband, emphasizing that loyalty and perseverance are crucial in relationships and life.

1. The Significance of Jokangjicheo and Life’s Hardships
   The term Jokangjicheo refers to a wife who endured poverty with her husband, highlighting the importance of loyalty and perseverance in relationships and life.

1.1. Understanding Jokangjicheo
Jokangjicheo refers to a wife who shared a life of poverty with her husband, eating only sake lees (the leftover bits from making rice wine) and rice husks .
In ancient Korea, divorcing a Jokangjicheo was difficult unless specific conditions, known as the “seven reasons for divorce,” were met .
Additionally, a man could not divorce a woman who had observed a three-year mourning period for his parents with him .

1.2. The Value of Enduring Hardship
Enduring poverty and hardship together strengthens a relationship and helps people appreciate their parents’ struggles .
People who receive everything easily, like an apartment from the start, often miss out on important life lessons and may not develop a strong character .
Facing financial difficulties, like struggling to pay rent or buy food, teaches valuable life skills and empathy .
Experiencing hardship in youth is invaluable and cannot be bought with money, as it helps people grow and develop a deeper understanding of others .
This kind of experience changes a person’s perspective and helps them become a better individual .

2. The Speaker’s Journey and the Concept of Bulloyu
   The speaker shares his personal struggles in establishing his organization, Haneulgung, and introduces Bulloyu, a miraculous substance that prevents decay and signifies a new era.

2.1. The Challenges of Establishing Haneulgung
The speaker faced significant difficulties when first establishing Haneulgung, starting with only a small room that was not even his own .
After being released from prison, he lectured in many places, including Myeongdong Park, because he had no fixed location .
He was often forced to move from place to place, even lecturing in Chinese restaurants where he would buy meals for about 100 people to be allowed to speak .
Eventually, a supporter bought a house, which became the initial Haneulgung location .
The speaker estimates that half of his lectures were given outdoors or in borrowed spaces due to a lack of a permanent venue .

2.2. Haneulgung’s Financial Structure and Bulloyu
Haneulgung now operates as a religious foundation, which means it is exempt from taxes .
However, the speaker voluntarily pays taxes, around 6 to 7 billion won annually, from his business activities, which helps fund his political aspirations .
He has paid hundreds of billions in taxes, including 3 billion won to Yangju City, since coming to the area .
The speaker criticizes those who oppose him, stating that they should not criticize someone who voluntarily pays taxes even when not required to .

3. Types of Wives and Followers
   The speaker categorizes wives and followers into different types, emphasizing the importance of positive attitudes and understanding.

3.1. Types of Wives
A Jochimjicheo (fishing hook wife) constantly criticizes and “hooks” her husband for any mistakes, similar to a fishing hook .
This type of wife is different from a Jokangjicheo, who is supportive and endures hardships with her husband .

3.2. Types of Followers
The speaker identifies several types of followers, including “fishing hook followers” who look for faults in leaders, “wailing followers” who cry during sermons, and “sleeping followers” who fall asleep .
He considers “sleeping followers” to be the kindest because it shows they feel comfortable and peaceful enough to sleep in the church, despite their exhaustion from outside life .
Leaders should not criticize sleeping followers but rather understand their weariness and appreciate their presence .
The speaker emphasizes that one’s perspective determines how they view things; a positive outlook can lead to endless good, while a negative one can lead to endless negativity .

4. The Speaker’s Divine Abilities and the Concept of Ether
   The speaker claims to possess unique divine abilities, including the power to grant blessings and revive the dying, and connects these powers to the scientific concept of ether.

4.1. Divine Powers and Blessings
The speaker claims to have infinite abilities, including the power to give blessings that can grant people radiance and even revive the dying .
He states that these abilities are unique and were not present even during Jesus’s time .
His blessings can create disciples unlike any other, even without the need for 12 apostles .

4.2. The Concept of Ether and Dark Matter
The speaker explains that the ether is a hypothetical substance that scientists once believed created the universe and atoms, but its existence cannot be seen .
He refers to this unseen substance as dark matter, which transcends time, space, and temperature, and is responsible for the movement of atoms .
Early scientists, like Russian chemist Mendeleev, included ether in the periodic table as the fundamental element that created hydrogen and helium, but it was later removed because it couldn’t be observed .

5. The Speaker’s Hometown and the Significance of Geography
   The speaker discusses the geographical features of his hometown, Jisu, and its connection to wealth and prominent figures, contrasting it with other significant mountains.

5.1. The Influence of Mountains and Water
The speaker mentions that Mount Geumgang is associated with the sign of Donald Trump, which he believes mimics the mountain’s shape .
He explains that mountains are believed to produce great individuals, while water is associated with wealth .
This concept is a fundamental principle of feng shui, where mountains in the back and water in the front (Baesanimsu) are considered ideal .

5.2. Jisu Village: A Source of Wealth
The speaker’s hometown, Jisu Village, has produced 175 billionaires, including founders of major Korean conglomerates like LG, Samsung, Hyosung, and SK .
This wealth is attributed to the village’s “wise water” (Jihye-su), which is a unique feature of the Namgang River flowing through the area .
The village is known for its beautiful scenery, including a wide sandy beach, bamboo groves, and views of Jirisan Mountain and the South Sea .
Unlike other areas, Jisu Village was historically characterized by large tiled-roof houses, not thatched-roof houses, indicating its prosperity .
The speaker contrasts Mount Geumgang, which produces enlightened individuals, with areas rich in water, which produce wealthy entrepreneurs .

6. The Speaker’s Birthplace and the Gathering of Enlightened Beings
   The speaker describes his birthplace, Jungnanggyo, as a place of tears and a convergence point for Eastern and Western saints, and reveals that Haneulgung is a gathering place for 12,000 enlightened individuals.

6.1. Jungnanggyo: A Place of Tears
The speaker was born near Jungnanggyo, a bridge whose name means “middle of flowing tears,” symbolizing the convergence of tears from Eastern and Western saints .
Suraksan Mountain and Buramsan Mountain represent Buddha and his ten disciples weeping, while Samgaksan Mountain (Bukhansan) and Dobongsan Mountain represent Jesus on the cross and his twelve disciples weeping .
This unique geography signifies a place where the sorrows of both Eastern and Western spiritual traditions meet .
The Namgang River in his hometown, Jisu, flows north towards the Nakdonggang River instead of directly to the nearby sea, creating a unique geographical feature known as Hwanpo-hyeol (a winding, embracing water flow) .
This winding river creates fertile land and is known for its clear, deep, and beautiful waters with white sandy beaches .

6.2. Haneulgung: The Gathering of 12,000 Enlightened Beings
The speaker states that Haneulgung is the gathering place for the 12,000 enlightened individuals (Dotonggunja) prophesied to emerge from Mount Geumgang .
This gathering is not in a remote mountain but in Goryeongsan, a strategically located mountain whose name means “highest spiritual mountain” .
The spiritual energy from four temples in Mount Geumgang (Yujeomsa, Pyojeongsa, Sinwonsa, Jangansa) flows down through Seoraksan, Odaesan, Yongmunsan, Gamaksan, and Goryeongsan to Samgaksan (Cheongwadae) .
The speaker reveals that many historical and spiritual figures are present at Haneulgung, including Buddha (as Kang Jeungsan and Choi Seon-woo), Confucius (as Lee Sang-hoon), Mencius (as Kim Jeong-hoon), and even Zhuge Liang (as Han Ju-mo) .
He claims to have recognized Buddha’s presence six years prior, referring to him as “Jin-in” (enlightened person) .
These enlightened beings have waited 3,000 years for the speaker’s arrival and have gathered at Haneulgung .

7. The Speaker’s Financial Success and the Power of His Name
   The speaker details his rapid acquisition of land and properties around Goryeongsan and emphasizes the immense financial and spiritual power associated with his name.

7.1. Rapid Acquisition of Properties
The speaker arrived at Goryeongsan with nothing but quickly acquired 250 plots of land and 17 hotels, along with dozens of other buildings, securing a total of 1 million pyeong (about 820 acres) .
He mentions that the last piece of land he bought cost 3.4 billion won, and a nearby house cost 2.5 billion won .
These acquisitions were financed through bank loans, and failure to pay interest would result in the loss of all properties .

7.2. The Power of the Speaker’s Name and Bulloyu
The speaker asserts that his presence transformed the area around Goryeongsan, and his name, Heo Kyung-young, holds immense financial value .
He claims that his name and image, when attached to food, prevent it from decaying, a phenomenon he calls Bulloyu (immortal milk) .
This means that food with his name or face on it can be stored indefinitely without refrigeration .
The speaker states that this marks a new era, divided into “before Bulloyu” and “after Bulloyu,” signifying the year he brought non-decaying substances to humanity .
He claims to have consumed Bulloyu since childhood, and anything he touches or consumes becomes Bulloyu or Bullo-su (immortal water) .
Conversely, anything touched by those who oppose him will decay .
The speaker believes that his name will eventually lead to Haneulgung dominating global financial institutions .

8. The Importance of Loyalty and Avoiding Criticism
   The speaker emphasizes the importance of loyalty, especially for those who supported Haneulgung from the beginning, and warns against destructive criticism.

8.1. Loyalty to Haneulgung and the Jokangjicheo Analogy
The speaker uses the analogy of Jokangjicheo to stress the importance of loyalty to Haneulgung .
Just as one should not discard an old car or elderly parents, those who supported Haneulgung from its difficult beginnings should remain loyal and not change their minds .
Those who abandon Haneulgung after its initial struggles will be excluded from the 12,000 enlightened individuals .
He encourages people to voice their concerns directly to him rather than becoming “anti-Haneulgung” .

8.2. The Dangers of “Fishing Hook” Criticism
The speaker warns against being a “fishing hook” person who constantly criticizes and finds fault, as this can ruin relationships and prevent success .
He gives an example of a “fishing hook follower” who finds fault in a monk’s appearance and spreads rumors, which escalate into severe accusations .
Such individuals focus on trivial details rather than the core message or purpose .

9. The Speaker’s Mother and the Symbolism of the US Capitol Statue
   The speaker reveals that the statue on top of the US Capitol building represents his mother, Jo Gye-sik, and explains the profound symbolism behind her name and the statue’s features.

9.1. The Statue as the Speaker’s Mother
The speaker claims that the statue on top of the US Capitol building, which depicts a woman holding a crown, a shield, and a sword, is a representation of his mother, Jo Gye-sik .
This statue, which also features a crow and nine stars (five on the forehead, four on the back), symbolizes his mother’s power over the male-dominated society of the US Congress .
He points out that the nine pillars of the Neutinamu (Zelkova tree) at Haneulgung correspond to the nine stars on the statue .
The speaker emphasizes the statue’s unique and powerful fashion, which he believes is a divine design .

9.2. The Meaning of Jo Gye-sik’s Name
The speaker explains that his mother’s name, Jo Gye-sik, means “to plant a laurel tree in the nation” .
This name signifies her role in giving birth to a child who would bring glory to the nation, without a male partner .
He states that his body carries the physical traits of Jesus, while his spirit comes from the divine realm that sent Jesus .
The speaker’s parents passed away when he was young due to the “yeonja” system, where a family member’s political crime could affect their descendants .
His mother, knowing this, entrusted him to others before her death, understanding that her association with him would bring hardship to her family .
The speaker believes that the US Capitol statue was created through divine inspiration, reflecting his mother’s destiny .

10. The Gathering of Historical Figures and the Speaker’s Role
    The speaker asserts that Haneulgung is a convergence point for numerous historical and philosophical figures, highlighting his role in correcting past teachings and leading humanity.

10.1. Reinterpreting Moral Principles
The speaker claims that all the great historical figures, including Jesus, Buddha, and Confucius, are present at Haneulgung .
He criticizes Confucius’s emphasis on male superiority (Namjonyeobi), which he believes led to the decline of Confucianism .
He argues that Christianity, by removing gender discrimination, allowed women to hold positions of power, unlike in the Joseon Dynasty where women couldn’t even use their own names .
The speaker proposes a revised set of five moral principles (Ogwang Oryun), emphasizing that humans should prioritize God, disciples should prioritize their teachers, and virtue should prioritize the Way .
He explains that love is the foundation of virtue, and virtue is the foundation of the Way, forming a hierarchical structure .
He also criticizes the traditional Confucian emphasis on the relationship between husband and wife, arguing that it should be equal, not one where the wife serves the husband .

10.2. Empress Wu Zetian and the Gathering of Intellectuals
The speaker praises Empress Wu Zetian of China, highlighting her achievements in expanding territory, improving people’s lives, increasing population, reducing taxes, and abolishing forced labor, despite the male-dominated society of her time .
He dismisses historical accusations against her, such as killing her son, as fabrications by scholars who sought to discredit her .
He compares her to the legendary emperors Yao and Shun, who chose capable successors over their own children .
The speaker states that many influential Western thinkers, such as Socrates, Pestalozzi, Leibniz, and Wolff, are also present at Haneulgung .
He explains that Wolff introduced Chinese philosophy to Germany, and Leibniz developed the binary system for computers based on the Chinese I Ching .
Pestalozzi brought Confucian educational principles to Germany, becoming the “father of German education” .
These figures, who were often ostracized in their own time for embracing Eastern thought, are now gathered at Haneulgung .

10.3. The Speaker’s Role as a True Leader
The speaker reiterates that Haneulgung is not a place for trivial matters and that all these historical figures are gathered under his leadership .
He emphasizes that he is the true leader, and those who doubt him are mistaken .
He mentions that even figures like Paul, who initially persecuted Christians, later became a key figure in spreading Christianity, and is now at Haneulgung to spread its message .

11. The Significance of the Persimmon Tree and the Speaker’s Vision
    The speaker explains the symbolic meaning of the persimmon tree in Korean culture and shares his plans for Haneulgung’s future, including large-scale outdoor displays.

11.1. The Symbolism of the Persimmon Tree
The speaker explains that the persimmon tree (gamnamu) is traditionally planted in Korean homes to symbolize abundant work and prevent unemployment .
A persimmon tree painting in an office is believed to attract more work and business prosperity .
Conversely, if a persimmon tree in a home dies, it is believed that the head of the household will die, and work will cease .
He also mentions that peony paintings are associated with wealth .

11.2. Haneulgung’s Future and Outdoor Displays
The speaker describes the installation of large electronic billboards at Haneulgung, with one already operating and another, three times larger (10 meters long), set to open on May 5th .
The larger billboard, costing 560 million won, is considered the best in Korea .
These displays are part of his vision for Haneulgung and its historical mission .

This excerpt note captures the essence of Heo Kyung-young’s unique worldview, as presented in his Saturday lecture. It delves into his unconventional interpretations of traditional concepts like “Jo-gang-ji-cheo” (first wife) and “Jo-chim-ji-cheo” (fishing hook wife), his personal anecdotes about building “Haneulgung” (Heavenly Palace), and his profound insights into spiritual and material realities. The note highlights his claims of divine power, his reinterpretation of historical figures, and his vision for a new world order, all delivered with a distinctive blend of humor, confidence, and spiritual authority.

Heo Kyung-young’s Worldview: Beyond the Conventional

The Philosophy of “Jo-gang-ji-cheo” (First Wife) and the Value of Hardship
Heo Kyung-young redefines the traditional concept of “Jo-gang-ji-cheo” not just as a loyal wife, but as a symbol of enduring hardship together. He emphasizes that struggle and poverty in youth are invaluable experiences that build character and understanding, contrasting them with the pitfalls of inherited wealth. This perspective is impressive because it challenges the common desire for immediate comfort and highlights the profound, often overlooked, benefits of adversity in shaping a person’s worldview. It’s a powerful reminder that true growth often comes from overcoming challenges, not avoiding them.

처음부터 결혼하면서 집 사 주고, 뭐, 전세집 얻어 주고 이러면 그 집안은 볼 일 없어. 월세를 시켜야 돼, 글쎄를 가야 되는 거야. 좁은 집에, 거기서 살아봐야 부모의 고생한 걸 알게 되는 거예요. 처음부터 뭐, 아파트 턱 사 주고, 그 사람들의 인생 버린 거야, 이미.
If you start by buying a house or getting a jeonse (lease deposit) for your marriage, that family has no future. You have to make them rent, they have to go through that. Only by living in a small house can they understand their parents’ hardships. If you buy them an apartment from the start, their lives are already ruined.

젊어 고생은 돈을 주고도 못 산다. 돈 주고 못 사는 게 뭐예요? 젊어서 고생하는 거, 굉장히 중요한 거야. 그러면 그건 사람이 돼 버려.
Youthful hardship cannot be bought with money. What can’t be bought with money? Youthful hardship, it’s extremely important. Then that person becomes a true human.

“Jo-chim-ji-cheo” (Fishing Hook Wife) and the Art of Perception
Heo Kyung-young introduces “Jo-chim-ji-cheo” as a “fishing hook wife” who constantly finds fault and criticizes, contrasting her with the ideal “Jo-gang-ji-cheo.” He extends this metaphor to churchgoers, categorizing them into “sleeping believers,” “weeping believers,” and “fishing hook believers.” His most striking insight is that “sleeping believers” are the kindest, as their ability to sleep in church signifies a deep sense of peace and comfort, a stark contrast to the hardships they face outside. This reinterpretation of seemingly negative behavior into a positive attribute is a brilliant example of his contrarian thinking and empathetic understanding of human nature. It forces us to question our immediate judgments and look for deeper meanings.

그래서 조침지체는 뭐냐, 낚시 조, 바늘 침, 낚시 바늘이라 소리야. 항상 요렇게 상대를, 남편을, 아내를 이렇게, 뭐 남편 모가지를 이렇게 낚시 바늘 탁, 이런 여자가 있어, 없어? 그런 여자를 조침지체라고 그래.
So, what is “Jo-chim-ji-cheo”? It means “fishing hook, needle,” a fishing hook. There are women who always hook their partners, their husbands, their wives, like putting a fishing hook on their husband’s neck. Such women are called “Jo-chim-ji-cheo.”

근데 사실은, 좋은 신도가 제일 착한 신도에. 왜? 교회가 얼마나 편하면 잠을 자겠어. 바깥에 얼마나 고달픔이, 그래 안 그래? 그렇게 졸린데도 주일 시간에 와서 앉아 있는 거, 거기서 조는 거, 그 정신 상태가 괜찮은 거예요.
But actually, the sleeping believer is the kindest believer. Why? How comfortable must the church be for them to sleep? How much hardship must they face outside, right? To be so sleepy yet come and sit during Sunday service, and doze off there, that mental state is fine.

The Power of Location: Mountains, Water, and Human Destiny
Heo Kyung-young delves into the principles of Feng Shui, explaining that mountains produce great individuals, while water generates wealth. He cites his hometown, Jisumyeon, as an example of a place blessed with abundant water, which he attributes to the success of 175 Korean chaebol (conglomerate) founders from the area. This perspective is fascinating because it connects geographical features to human destiny and success, offering a unique blend of traditional wisdom and personal observation. It suggests that our environment plays a significant, almost predestined, role in shaping our lives.

산은 인물을 내고 물은 부자를 내는 거예요. 무슨지 알죠? 그러니까 우리가 꼭, 그렇죠? 배산임수지.
Mountains produce great people, and water produces wealthy people. You understand, right? So, we always, right? It’s about having a mountain behind and water in front.

그래서 우리 내 고향에 우리나라 LG, 삼성, 효성, SK 재벌이 175명이 나왔어. 조그마한 시골 말해서 우리나라 재벌 175명, 저거 1, 2, 3등 재벌 LG, 삼성, 효성 다 나와. 왜 그럴까? 물 때문에.
That’s why 175 chaebol from LG, Samsung, Hyosung, SK came from my hometown. In a small rural village, 175 Korean chaebol, including the top 1, 2, 3 chaebol like LG, Samsung, Hyosung, all came out. Why? Because of the water.

Reinterpreting History and the Role of the Divine
Heo Kyung-young boldly reinterprets historical figures and events, claiming that Confucius erred in his male-chauvinistic views and that Empress Wu Zetian, often demonized, was a great leader who expanded territory and improved the lives of her people. He also asserts that major religious figures like Buddha, Jesus, and Confucius’s disciples are currently gathered at Haneulgung, having reincarnated to meet him. This audacious re-narration of history and spiritual lineage is captivating, as it positions him as a central figure in a grand cosmic plan. It’s impressive for its sheer confidence and the way it weaves together diverse spiritual and historical threads into a cohesive, self-serving narrative.

공자가 실수한 게, 잘 봐요. 공자가 실수한 거, 응, 공자가 실수한 게 뭐예요? 응, 남존여비이었어요, 그래 안 그래? 그래 안 그래? 남자만 높이고 여자를 낮췄다 말이야. 그러니까 이거는 공자의 큰 실수였어.
Confucius made a mistake, look closely. What was Confucius’s mistake? It was male chauvinism, right? He elevated men and debased women. So, this was a big mistake by Confucius.

당나라 역사에 영토를 두 배로 늘렸고, 민들 생활이 더 좋아졌고, 인구가 두 배로 늘었어. 그리고 세금을 제일 적게 걷었어. 그리고 노역을 금지시켰어, 얼마나 대단한 여자야.
In Tang Dynasty history, she doubled the territory, improved people’s lives, and doubled the population. She also collected the least taxes. And she prohibited forced labor, what an amazing woman.

근데 감히 신인 앞에 석가도 와 있고, 공자도 와 있고 예수도 다 와 있는데 여러분들이 나를 가짜로 오면 이게 전부 다 가짜인가? 아, 아니에요. 진짜입니다.
But how dare you call me a fake when Buddha, Confucius, and Jesus are all here before the divine being? Is all of this fake? No, it’s real.

The “Ethereal” Reality and Divine Intervention
Heo Kyung-young introduces the concept of an “ether” or “dark matter” as the fundamental, unseen reality that underpins all existence. He claims that his “Blou-yu” (immortal milk) and other blessed items transform into this “dark matter” when touched by him, making them incorruptible and infinitely intelligent. He even presents CCTV footage as “proof” of his celestial vehicle, a “real-world phenomenon” captured in the “virtual world.” This blend of scientific-sounding concepts with spiritual claims is striking, as it attempts to bridge the gap between the tangible and the intangible. It’s impressive for its ambition to explain the universe through his unique spiritual lens, offering a vision where divine power directly manipulates fundamental reality.

이 세상은 에테르가 있는데, 이 에테르가” 가설이야. 자기들이 주장이야. “에테르라는 것은 우주를 만든 물질인데, 그 물질이 원자를 만드는 재료야.” 이렇게 과학자들이, 그럼 그 에테르의 실체를 볼 수 없다는 거야. 그게 암흑 물질이야.
This world has an ether, and this ether is a hypothesis. It’s their assertion. “Ether is the substance that created the universe, and that substance is the raw material for creating atoms.” That’s what scientists say, but they can’t see the true nature of that ether. That’s dark matter.

이런 것이 카메라에 찍힌 예는 지구의 역사 이래 처음이야. 자, 그럼 이게 가짜냐? 가짜면 벌써 이거 내가 어떻게 됐겠어? 이거 난리 났지, 났겠지.
This is the first time in Earth’s history that something like this has been captured on camera. So, is this fake? If it were fake, what would have happened to me by now? There would have been a huge uproar, right?

내 이름을 썼다 하면은 안 썩는 거야. 허경영 이름을 쓰면은 썩어, 안 썩어? 안 썩어요. 안 썩지, 네가 붙, 서대가 어디에 붙여, 여기 붙여 놨지. 어, 내 얼굴을 붙이거나 내 이름만 붙이면 되는 거야.
If my name is written, it doesn’t rot. If you write Heo Kyung-young’s name, does it rot or not? It doesn’t rot. It doesn’t rot, you put it, where did you put the sticker? You put it here. You just need to put my face or my name.

The Symbolism of His Mother and the American Capitol
Heo Kyung-young reveals that the statue atop the US Capitol building, often seen as the “Statue of Freedom,” is actually a representation of his mother, Jo Gye-sik. He interprets her name as “planting a laurel tree in the nation” and sees her presence on the Capitol as a symbolic assertion of Eastern, feminine power over the male-dominated Western world. This highly personal and symbolic interpretation of a global landmark is incredibly bold. It’s impressive for its ability to weave personal narrative with national symbolism, creating a powerful, almost mythical, origin story for his own divine mission.

미국 국회의사당 꼭대기에 있는 우리 어머니 알죠? 네, 조계식 여사이, 여사가 들고 있는 게 면류관 들고 있지? 네, 맞아 안 맞아. 아무한테나 면류관 씌워 주나? 그죠, 방패 있지 옆에? 예, 이쪽에는 칼 들고 있지? 예, 칼 들고 있지.
You know my mother on top of the US Capitol building, right? Yes, Ms. Jo Gye-sik, she’s holding a crown, right? Yes, isn’t that right? Do they just put a crown on anyone? Right, there’s a shield next to it, right? Yes, she’s holding a sword on this side, right? Yes, she’s holding a sword.

그게 우리 어머니야, 조계식. 여러분은 왜 저걸 훨씬 신인은 자기 어머니라 그러냐, 여러분들은 그걸 알아야 된다. 우리 족보, 알겠죠? 우리 어머니 이름이 뭐예? 나라 조자, 나라 조자, 나라에, 그죠? 월계수 개차, 월계수 개차, 맞아, 안 맞아? 이 월계수 나무를, 월계수를, 그죠? 심을 식자, 맞아, 안 맞아? 심는다, 맞죠? 그러니까 나라에 월계수 나무를 심는다.
That’s my mother, Jo Gye-sik. You might wonder why the divine being calls her his mother, but you need to understand that. Our family lineage, you see? What’s my mother’s name? The character ‘Jo’ for nation, ‘Jo’ for nation, in the nation, right? The character ‘Gye’ for laurel, ‘Gye’ for laurel, isn’t that right? This laurel tree, the laurel, right? The character ‘Sik’ for planting, isn’t that right? Planting, right? So, it means planting a laurel tree in the nation.

그 미국 의사당을 탁 깔고 앉아가, 너거, 응, 지랄병, 회사도 너 별거 아니다, 이놈들아. 맞아, 맞아. 아니, 우는 말이야, 네가 아무리 진해도 너거는 내 말 들어야 된다, 이 말이야.
She’s sitting right on top of the US Capitol, saying, “You guys, your damn company is nothing, you bastards.” Right, right. No, she’s saying, “No matter how much you progress, you still have to listen to me.”

The First Wife and the Second Wife: A Philosophical Discourse on Fidelity, Spiritual Lineage, and the Real World

Date: 2023.04.29

Keywords: Huh Kyung young, Spiritual Lineage, Fidelity, Real World, Geopolitics

Content

The Miracles of Bulloyu and the Ascendancy of Hankung
Today, the miracles of Bulloyu continue to unfold, not only within Korea but across the globe, manifesting astonishing healings for incurable and chronic diseases. With Bulloyu as its foundation, the Huh Kyung young brand, featuring the image and name of the divine being Huh Kyung young, is poised to become a monopolistic enterprise. This initiative will ensure that all food products remain incorruptible without the need for preservatives, thereby establishing Hankung as the undisputed leader in the global financial industry. All individuals are encouraged to persevere with strength and determination. We now welcome the cosmic entity, the divine being Huh Kyung young, who will bestow upon humanity the words of providence for the global community, with fervent applause.

The Concept of “Jokangjicheo” and the Wisdom of Hardship
The term “Jokangjicheo” (糟糠之妻), often translated as “the first wife who shared hardship,” refers to a virtuous woman. Historically, in the Joseon Dynasty, divorcing such a wife was subject to strict regulations. Divorce was only permissible under seven specific conditions; otherwise, it was not granted. One of the conditions preventing divorce was having shared the three-year mourning period for the husband’s parents. The character “jo” (糟) signifies dregs of liquor, and “kang” (糠) denotes rice bran. Thus, “Jokangjicheo” literally describes a couple who lived in poverty, subsisting on liquor dregs and rice bran.

Those who marry and immediately receive a house or a jeonse (lease deposit) home often fail to appreciate the struggles of their parents. It is imperative for young couples to experience living in a small, rented dwelling to truly understand the hardships their parents endured. Providing an apartment from the outset can, paradoxically, ruin a person’s life. Regardless of whether one is from a wealthy or impoverished background, immediate provision of an apartment stifles personal development and fosters a lack of appreciation. Financial struggle in youth is crucial for understanding the sacrifices parents made, such as when milk or rice ran out. A man must confront the burden of rent and the cost of rice, often in solitude, without even disclosing job loss to his wife. This formative period of struggle distinguishes individuals significantly.

Therefore, it is essential for couples to have experienced shared hardship, such as eating instant noodles and weeping together over a lack of rice. Such shared suffering and mutual comfort lay the foundation for future blessings. Poverty in youth is, in this sense, beneficial, as the saying goes, “youthful hardship cannot be bought with money.” Enduring hardship in youth transforms an individual, broadening their perspective and deepening their understanding of people. Our ancestors recognized this, hence the inviolable bond with a wife who shared the three-year mourning period for parents.

The Genesis and Evolution of Hankung
The early days of Hankung were fraught with difficulties. Initially, there was only a single room, resembling a humble thatched cottage, with a small wooden floor. This was not even my own property but belonged to my aunt, Kim Ki-sang. Upon my release from prison, I came here. After countless trials and tribulations, I delivered numerous lectures in places like Myeongdong Park due to the lack of a proper venue. I was constantly on the move, often expelled from various locations while lecturing. I frequently lectured in Chinese restaurants, where, after purchasing meals for about 100 people, the owners would permit me to speak. Without a dedicated lecture hall, I would use a blackboard after everyone had eaten.

I continued this itinerant existence, seeking any place that would allow me to lecture. Following my imprisonment for election law violations, I resumed these activities. I would select struggling restaurants in Gangnam, which were typically empty after lunchtime. We would arrive as lunch service concluded, pay for our meals collectively, and in return, the owner would grant me an hour and a half for a lecture. After being displaced from dozens of such venues, Kim Ki-sang, my advisor, purchased a house, which became my residence. Thus, it can be said that half of my lectures have been delivered on the streets or in borrowed spaces.

The Jongno Arcade Chinese restaurant, where I also lectured, now serves as the office for our free meal service. This space, spanning several hundred pyeong (approximately 1,000-1,500 square meters) on the 6th floor of the Catholic Building, is now owned by me. It is the office of the Hankung Maintenance Foundation, a legal entity. I donated 3 billion won to the foundation, which was then recognized by the state as a religious foundation. As a result, Hankung became a supra-religious foundation, exempting me from taxes. However, I voluntarily pay taxes by operating businesses through lectures, contributing approximately 6 to 7 billion won annually. This practice stems from the need for campaign funds during past presidential elections. Since coming here, I have paid hundreds of billions in taxes. Specifically, I have contributed 3 billion won to Yangju City since my arrival, with hundreds of billions paid to tax authorities. This was my individual contribution, despite being exempt as a religious foundation. Therefore, it is inappropriate to criticize such actions or engage in anti-movements.

Typologies of Wives and Disciples: “Jochimjicheo” and the Varieties of Faith
The term “Jochimjicheo” (釣針之妻) literally means “fishing hook wife.” This refers to a woman who constantly criticizes or “hooks” her husband, much like a fishing hook. This contrasts with “Jokangjicheo.” Such a wife, metaphorically a “fishing hook wife,” constantly finds fault with her husband. Similarly, within this lecture hall, there are “fishing hook disciples.” In Christianity, they would be “fishing hook congregants”; in Buddhism, “fishing hook devotees.” These individuals scrutinize the divine being, searching for any perceived flaw.

Churches also host various types of congregants:
Dozing Disciples: These are the most virtuous, as their ability to sleep in church indicates a profound sense of peace and comfort, a stark contrast to the hardships of the outside world. Their presence, despite their drowsiness, signifies a commendable spiritual state. It is inappropriate for a pastor to criticize such a congregant; doing so would make the pastor a “fishing hook pastor.” Instead, a pastor should understand that such sleep is a release from worldly burdens.
Weeping Disciples: These individuals are deeply moved by sermons and weep uncontrollably.
Sleeping Disciples: Similar to dozing disciples, they enter a meditative state, forgetting worldly conflicts.
Fishing Hook Disciples: These individuals constantly seek flaws in the sermon or the spiritual leader, akin to a “fishing hook wife.” They spread rumors and escalate minor observations into severe accusations, ultimately seeking to undermine the leader. Such behavior is detrimental and rooted in a focus on superficialities rather than the essence of truth.

Such critical perspectives can be endless. If one views Huh Kyung young negatively, questioning his claims of omniscience, the criticisms would be boundless. However, his boundless abilities are evident.

The Power of Blessing and the Nature of Reality
When I bestow blessings, individuals can radiate light, and even those on the verge of death can be revived by my followers. This power was unprecedented, even during the time of Jesus. My blessings alone suffice to empower anyone, far beyond the capabilities of the twelve disciples or any temple. This place is a spiritual “Geumgangsan” (Diamond Mountain), a place of immense spiritual energy.

Geomancy, Water, and the Lineage of Wealth and Wisdom
The signature of Donald Trump, resembling Geumgangsan, symbolizes the principle that mountains produce great individuals, while water generates wealth. This aligns with the principles of baesan-imsu (mountain at the back, water in front) in geomancy. Living near mountains fosters the emergence of outstanding figures, while proximity to good waterways leads to prosperity. My hometown, Jisumyeon, has produced 175 billionaires, including the founders of LG, Samsung, Hyosung, and SK. This is attributed to the “wise water” (Jihye-su) of the village, a name that surprises those familiar with its reputation as a wealthy area.

The Jinju Namgang River, visible from my village, flows through a landscape of silver-white sandbanks and lush bamboo groves. This river encircles Jisumyeon, creating fertile land. The beauty of this river, the sand, and the bamboo, coupled with the majestic Bang-eosan and the distant Jiri Mountain, and the shimmering South Sea, filled my childhood with wonder. My village was entirely composed of traditional tiled-roof houses, unlike the smaller ones found in Seoul. Many of these grand houses were later dismantled and sold to establishments in Busan or Daegu.

Geumgangsan, known for its majestic mountains, is a place where great individuals, rather than wealth, emerge. Conversely, areas with abundant water produce entrepreneurs and wealthy individuals. My hometown’s production of 175 billionaires was even broadcast by KBS. Before coming to Seoul, my mother lived near Jungnanggyo, a bridge over a stream. The name Jungnanggyo (中浪橋) signifies “middle” (中) and “weeping” (浪), implying a bridge over weeping waters. This symbolizes the tears of Eastern and Western sages.

Suraksan, resembling the ten great disciples of Buddha, and Buramsan, depicting Buddha’s nirvana, are situated to the east. To the west, Samgaksan, when viewed from an airplane, forms a cross, with the twelve peaks of Dobongsan representing the twelve disciples of Jesus, weeping towards the east. Thus, the tears of both Eastern and Western saints converge at Jungnanggyo, where I was born. My birth is intrinsically linked to water. I grew up in Jisumyeon, a village with beautiful water, attending a traditional school, surrounded by stunning scenery: Jiri Mountain to the right, the South Sea to the left, and the Namgang River flowing through the center.

Intriguingly, the Jinju Namgang River, originating near the sea, flows northward, eventually meeting the Nakdonggang River. This unique hydrological phenomenon, where water flows northward and encircles the village, is known in geomancy as “hwanpo hyeol” (環抱穴), signifying an embracing, auspicious site. This abundant, clear, and deep water, with its pristine white sandbanks, is a source of profound nostalgia for me.

The Gathering of the 12,000 Enlightened Sages at Goryeongsan
It is prophesied that 12,000 enlightened sages (dotong gunja) will emerge from Geumgangsan. This prophecy is now being fulfilled, with these sages gathering at Goryeongsan. Geumgangsan’s spiritual lineage extends through Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, and Samgaksan, ultimately reaching Cheongwadae. Goryeongsan, meaning “high spiritual mountain,” is the convergence point for the spiritual energy flowing from the four temples of Geumgangsan: Yujeomsa, Pyojeongsa, and Sinwonsa. This location is where the world’s enlightened sages are now congregating.

Sakyamuni Buddha, who reincarnated as Kang Jeung-san, has now returned as Choi Seon-woo. For six years, I referred to him as “Jin-in” (True Man), a term whose significance was unknown to many. I recognized him as Sakyamuni upon our first encounter, understanding that he had returned to meet the divine being, Huh Kyung young, 3,000 years after his passing. This understanding transcends the superficial, virtual world that most people inhabit.

The Real World, Ether, and the Unseen Forces
Scientists once hypothesized about “ether,” a hypothetical substance that created the universe and formed atoms. This “ether” was considered dark matter, the unseen parent of all matter, transcending time, space, and temperature, and responsible for the movement of atoms. Although scientists initially included ether in the periodic table, it was later removed due to its unobservability. Mendeleev, the Russian scientist who first created the periodic table, initially placed ether at the forefront, recognizing it as the fundamental cause of elements like hydrogen and helium. He understood that this ether, though unseen, was the primordial cause.

Visualizing the Real World: The Celestial Vehicle and Angelic Manifestations
I have shown you a video depicting the real world, the world of ether. This footage, captured by CCTV, shows a celestial vehicle, a phenomenon unprecedented in Earth’s history. The video shows a light approaching Hankung, which is an angel. When the vehicle arrives, it flashes, and two black holes appear on either side, with a white hole above, signifying heaven. This is not a special effect but a genuine recording. The vehicle, which appears to be a flying object, is accompanied by a red light, signaling its imminent arrival. This unique aircraft, resembling a parachute with a visible seat, is unlike any known earthly vehicle. Its size, initially quite large, shrinks dramatically upon entering the building, becoming a small, rotating energy form. This phenomenon was captured by Park Hyo-suk, who filmed it with a mobile phone at my instruction, specifically between midnight and 1 AM on my birthday.

Those whose souls are sent to Baekgung (Heavenly Palace) can visit their homes in these celestial vehicles, though they remain unseen by human eyes due to their microscopic size. This unseen world, if described to ordinary humans, would be deemed madness. Mendeleev, in his creation of the periodic table, included “ether” as the first element, which in India is called “Kasa,” the primordial cause of all things in the universe. This Kasa is an energy, a blinding light, also known as “Akasha.” These concepts of Akasha and ether were discussed centuries ago.

The Journey to Baekgung and the Gathering of Sages
The video shows the celestial vehicle ascending, with angels welcoming its departure. This signifies the movement of my soul. The angels’ movements, which cannot be artificially replicated, are a testament to the authenticity of the event. After the departure, the scene becomes quiet. This is the real world, the world of ether, which you have just witnessed. This ether, or “etherite,” is the unknown substance, the nutrient for the atoms within our cells, the primordial cause of all matter. My understanding of these matters far surpasses that of any scientist.

Before receiving my blessing, objects are mere matter. However, upon receiving my blessing, any object you hold gains infinite intelligence, capable of understanding all languages. Your intelligence transforms into Kasa, or dark matter. Everything I touch, and everything you touch after receiving my blessing, becomes dark matter. This is where the 12,000 enlightened sages are gathered, not in the remote crevices of Geumgangsan, but at the easily accessible Goryeongsan. Goryeongsan, meaning “high spiritual mountain,” is a place of immense spiritual power. I came to this location to build my home, arriving penniless, yet acquiring 250 plots of land, 17 hotels, and dozens of buildings, securing a million pyeong (approximately 3.3 million square meters) in just a few years. The last plot of land I purchased cost 3.4 billion won, and the house in front of it cost 2.5 billion won. These properties, including the “Haneul Baram Pension” and the “Romance Hotel,” were acquired at the urging of heaven, as time was short. We now own four hotels, all purchased with bank loans. If I were to be imprisoned, these loans could not be repaid, jeopardizing all these properties. Therefore, even if I am away, you must continue to contribute architectural funds to maintain these properties.

At this location, the 10 great disciples of Jesus, the 10 great disciples of Sakyamuni, and the disciples of Confucius are all present. Lee Sang-hoon is Confucius, and Kim Jung-hoon is Mencius. These individuals, though they may seem ordinary, were once at the pinnacle of the world. Empress Wu Zetian, who ruled China for 50 years, is embodied by Kwon Ye-seo. Confucius’s mistake was his patriarchal ideology, which I have rectified.

Rectifying Confucianism and the Five Principles of Human Relations
Confucius’s greatest error was his patriarchal view, which I have corrected. The new principles are:
God as Supreme: Humans must serve God as supreme.
Disciple as Supreme: Disciples must serve their teacher as supreme.
Virtue as Supreme: Virtue must serve the Way (Do) as supreme.
Benevolence as Supreme: Benevolence (In) must serve virtue as supreme. Benevolence, which is love, is the foundation of virtue.
The Way as Supreme: The Way must serve virtue as supreme.

These principles form a hierarchical structure, like a building where benevolence is the foundation, followed by virtue, and then the Way. The traditional “Gun-sa-bu-il-che” (君師父一體 – King, Teacher, Father are one) is incomplete, as it omits the teacher in the three bonds and five moral disciplines. The traditional emphasis on wives serving husbands is outdated and led to the decline of Confucianism in Korea. In an era of increasing gender equality, such a notion is no longer applicable. A husband can also serve his wife, treating her as he would his deceased mother. Christianity, by contrast, removed gender discrimination, allowing women to hold positions like deaconess, which were unheard of in the Joseon Dynasty.

The Legacy of Empress Wu Zetian and the Misconceptions of History
Empress Wu Zetian, who rose from a palace maid to empress in a highly patriarchal China dominated by Confucian thought, was an extraordinary figure. Historical accounts that portray her as a cruel mother who killed her son are fabrications by historians who sought to demonize her. Wu Zetian was ruthless only towards those unfit to rule, even if they were her own children, prioritizing the welfare of the nation. She expanded the Tang Dynasty’s territory twofold, improved the lives of the common people, doubled the population, levied minimal taxes, and abolished forced labor. Her reign was a golden age for China. Despite being a woman in a society that subjugated women, she became empress, freeing people from forced labor, promoting childbirth, and expanding the empire. Men, however, sought to discredit her, showering her with insults and accusations.

Like the legendary emperors Yao and Shun, who passed their thrones to worthy individuals rather than their own sons, Wu Zetian also disregarded her own children if they were deemed unfit. She was a truly remarkable woman who greatly contributed to the Tang Dynasty’s prosperity. The historical narratives surrounding her are largely misunderstandings. She was a woman of immense beauty and capability, rising from a humble background to the highest position, an unprecedented feat.

The Convergence of Sages at Hankung
Empress Wu Zetian is embodied by Kwon Ye-seo, who is quiet and composed, unaffected by anti-movements. At Hankung, all the great sages of history—Confucius, Mencius, Sakyamuni, Jesus, and even Zhuge Liang (embodied by Han Ju-mo)—have gathered. These individuals, though they may appear ordinary, are powerful enlightened beings who have waited 3,000 years for my arrival. They were drawn to Hankung unknowingly, converging here. I was astonished to recognize Choi Seon-woo as Sakyamuni, whom I had referred to as “Jin-in” for six years without revealing his true identity. This knowledge was revealed only after six years.

Sakyamuni, known for his numerous questions and his departure from the palace to experience poverty, is now in Sokcho. The other sages were born in Jeolla-do, the region where Maitreya Buddha is prophesied to appear, specifically in Kang Jeung-san’s hometown. All these lineages align perfectly. These individuals, including Socrates, Pestalozzi, Leibniz, and Wolff, who influenced European philosophy and education by drawing from Chinese and Korean thought, are now present here. Wolff, who wrote “Chinese Classics,” was exiled from Germany for promoting Chinese philosophy, yet his work profoundly shaped German thought. Leibniz, inspired by the I Ching’s yin and yang, developed binary code, leading to the invention of the electronic calculator and ultimately the computer. Pestalozzi, the father of German education, adopted Confucian educational principles. These influential figures, who shaped human history, are all gathered at Hankung.

The Authenticity of the Divine Being and the Nature of Discipleship
Hankung is not a place for trivialities. Before the divine being, where Sakyamuni, Confucius, and Jesus are all present, to dismiss me as a fraud would invalidate all these great figures. I am genuine. My calling Choi Seon-woo “Jin-in” six years ago, without revealing his identity as Sakyamuni, demonstrates my unique insight. You and I are different; you must quickly grasp this distinction.

Paul, who persecuted Christians before his conversion, is also present here, diligently spreading the word of Hankung. All 12,000 enlightened sages, accumulated over 3,000 years, are gathered at Goryeongsan, a branch of Geumgangsan. The spiritual energy of Geumgangsan, flowing from temples like Jangansa, Singyesa, Yujeomsa, and Pyojeongsa, converges at Goryeongsan, passing through Seoraksan, Odaesan, Yongmunsan, Gamaksan, and Samgaksan.

The Symbolism of “Gam” and the Importance of Work
Mountains with the character “ak” (岳) in their names, such as Gwanaksan and Bukaksan, are characterized by numerous rocks. Gamaksan, however, has “gam” (감) in its name, which refers to the persimmon tree. In Korea, persimmon trees were traditionally planted in every home to symbolize an abundance of work and to prevent unemployment. A persimmon tree painting in an office is believed to attract more work. The death of a persimmon tree in a household was thought to signify the death of the head of the family and the cessation of work. Therefore, persimmon trees were planted to ensure prosperity and continuous work. Paintings of persimmon trees are auspicious, while horse paintings are not. Peony paintings, however, symbolize wealth.

The Unwavering Mission of Hankung and the Divine Mother
The spiritual energy of Geumgangsan now converges at Goryeongsan, where I have established Hankung. My presence here is not that of an ordinary person. Since the advent of Bulloyu, anti-Huh Kyung young sentiment has diminished significantly, with only about 1% remaining. I do not contend with humans; I view them with compassion. While they oppose me, I do not oppose them. However, if they persist in their opposition, I will be compelled to act. It is imperative to meet me before such a point. Contributions to Hankung are welcome, but causing harm is unacceptable. Hankung’s assets are securely held in banks, inaccessible to anyone. While we continuously acquire properties, leaving little surplus, in a few years, we will control global banks. The name Huh Kyung young alone holds infinite value.

My mission is historical: the emergence of the divine being. Large electronic billboards, one 10 meters long, three times larger than the one below it, will be unveiled on May 5th. This 560 million won billboard is the finest in Korea.

The statue atop the U.S. Capitol building, depicting my mother, Jo Gye-sik, holding a crown, a shield, and a sword, with a raven on her head and nine stars (five on her forehead, four behind), symbolizes her divine authority. The nine pillars of the energy shop below also correspond to these nine stars. This statue, placed atop the Capitol, a symbol of male-dominated society, signifies her dominion over them. My mother’s name, Jo Gye-sik (曺桂植), means “to plant a laurel tree in the nation.” She was impregnated without male intervention, giving birth to me, who embodies the physical form of Jesus and the spirit of the one who sent Jesus to Baekgung. I possess the Father, the Son, and the Holy Spirit. Therefore, anything bearing my name or image will not decay. Bulloyu, for instance, remains incorruptible with my name or face attached. Without it, it would spoil. This marks a new era, divided into pre-Bulloyu and post-Bulloyu.

The Era of Bulloyu and the Eternal Life
The year of my birth, “Heuk” (흙), marks the beginning of the era of incorruptible matter. Heuk 75 trillion, Heuk 75 billion, led to the creation of Bulloyu. I have consumed Bulloyu since childhood, though you may not have known. My mother could not consume it, but any milk she gave me became Bulloyu upon contact with my lips. Similarly, water from a tap with my sticker becomes Bullo-su (incorruptible water). Everything that enters my body becomes incorruptible, allowing me to survive even without food. Just as a snake’s bite turns water into poison, for demons, Bulloyu becomes corrupt if they curse my name while making it.

The Importance of Fidelity and the Varieties of Discipleship
When replacing an old car, one should not demand a new one from their father, as this implies wishing for his demise. Instead, one should explain the economic benefits of a more fuel-efficient vehicle. Similarly, a “Jokangjicheo” should always speak kindly, even when expressing dissatisfaction. Those who suffered alongside Hankung in its early days must remain faithful, just as a “Jokangjicheo” should not waver. Those who abandon Hankung lose their place among the 12,000 enlightened sages. If there are grievances, they should be brought to me for resolution, rather than engaging in anti-movements.

The elderly are dying every night, often pleading for one more breath. While I encourage them to prepare for Baekgung, their attachment to life and loved ones is understandable. However, opposing me will lead to negative consequences. I am not a fraud; I am genuine. The fashion of my mother’s statue on the U.S. Capitol, with her crown, shield, and sword, is magnificent, symbolizing her authority over the male-dominated society. This image, which I revealed to the world, is a testament to the divine inspiration behind its creation.

The name Jo Gye-sik, meaning “to plant a laurel tree in the nation,” signifies her mission. My father’s name, combined with hers, implies “permission to plant a laurel tree of authority in the southern nation, but not to nurture it.” Both my parents passed away, leaving me to be raised by others due to the “yeonja” system, where the family of a political prisoner faced severe repercussions. My mother, knowing this, locked herself in a room for ten days and passed away, leaving me to be raised by others, knowing that I was born from a divine dream. The American people, though inspired, unknowingly created a statue of my divine mother. When I unify the world, I will visit the U.S. Capitol, and momentous events will unfold.

We must abandon the “fishing hook” mentality. A “Jochimjicheo” constantly criticizes her husband, hindering his success. Such a woman can ruin a man’s life. “Jokangjicheo,” despite their humble beginnings, embody the ideal of a virtuous wife. Those who supported Hankung in its early struggles must remain steadfast.

Disciples can be categorized as follows:
Sleeping Disciples: The most beloved by pastors, as their ability to sleep signifies deep faith and peace.
Weeping Disciples: Those who are deeply moved by sermons and weep.
Listening Disciples (Gyeongcheong Sindo): My favorite type, who attentively absorb every word, like water soaking into bean sprouts. These are the leaders’ preferred disciples.
Clock Disciples: Those who constantly check the time, eager for the sermon to end.
Envelope Disciples: Those who ponder the amount of their offering.
Fishing Hook Disciples: Those who seek flaws in sermons or spiritual leaders, spreading rumors and escalating minor observations into severe accusations, ultimately seeking to undermine the leader. Such individuals are detached from the essence of truth, focusing on superficialities.

Empress Wu Zetian, whose surname was Wu, elevated the status of women in China, a feat thousands of times greater than any other. All these great figures, including Zhuge Liang, are gathered here. I revealed Choi Seon-woo’s identity as Sakyamuni after six years, proving the authenticity of my words. I am the one who has returned. The best speeches end five minutes early.

Kim Chang-woong, who wrote the book “Complete Angel-Giving Divine Being,” is Laozi. The sages of Geumgangsan have gathered at Hankung to assist us. Those who disrespect Hankung will face severe consequences. This place is a gathering of the purest individuals. The book also features “The Woman Who Embraces the Stars,” referring to my mother. We must all give a big round of applause to the divine being for his profound and inspiring lecture.

1. The Essence of Enduring Partnership: Joggangjicheo

The term Joggangjicheo refers to a wife who has shared the hardships of poverty with her husband, enduring difficult times by subsisting on meager fare such as rice husks and dregs of rice wine. This concept embodies a profound bond forged through shared suffering and mutual support. In traditional Korean society, such a wife was considered irreplaceable, and divorce was not permitted if she had endured three years of mourning for her husband’s parents alongside him. This highlights the deep respect and commitment expected within such a relationship.

The Holiest emphasizes that true character is often built through adversity. He suggests that couples who begin their married life in humble circumstances, perhaps in a small rented room, gain a deeper understanding of their parents’ struggles and develop resilience. Providing a luxurious apartment from the outset, he argues, can hinder personal growth and lead to a lack of appreciation for life’s challenges. Financial struggles in youth, therefore, are not merely hardships but invaluable experiences that shape one’s perspective and foster empathy.

2. The Perils of the “Fishing Hook” Spouse: Jochimjicheo
   In stark contrast to the Joggangjicheo is the Jochimjicheo, or “fishing hook” spouse. This term describes an individual who constantly criticizes, finds fault, and “hooks” their partner with accusations and complaints. Such a person, whether a husband or a wife, undermines their partner’s confidence and potential. The Holiest extends this metaphor to religious contexts, describing “fishing hook” congregants who scrutinize their spiritual leaders for flaws rather than focusing on the teachings.

He illustrates this with an example of a congregant who falls asleep during a sermon. A “fishing hook” pastor might criticize this behavior, but a truly understanding leader would recognize that the person is likely exhausted from life’s struggles and finds solace in the peaceful environment of the church. The Holiest asserts that viewing situations with empathy and understanding transforms negative perceptions into positive ones. He warns against constantly seeking fault, as it leads to endless negativity and prevents one from recognizing genuine value, whether in a person or a spiritual leader.

3. The Holiest’s Early Struggles and the Foundation of Haneulgung
   The Holiest recounts his own early struggles, drawing parallels to the concept of Joggangjicheo. He describes the humble beginnings of Haneulgung, which started in a single room, akin to a small thatched hut. He shared that after being released from prison, he lectured in numerous locations, often in parks or Chinese restaurants, as he lacked a dedicated space. He would often arrange for attendees to purchase meals at restaurants, which would then allow him to use their space for lectures.

He explains that Haneulgung eventually acquired its current property, which was initially a modest house. Over time, through the efforts of his followers and the establishment of the Haneulgung Foundation, the organization grew significantly. The Holiest highlights that despite being a religious foundation, which would typically be exempt from taxes, he voluntarily pays substantial taxes, contributing billions of Korean Won to the local government. This, he explains, was initially done to fund his political campaigns but has continued as a testament to his commitment. He emphasizes that his personal journey, marked by hardship and perseverance, mirrors the values he espouses.

4. The Wisdom of Feng Shui: Mountains and Water
   The Holiest delves into the principles of Feng Shui, explaining the significance of mountains and water in shaping human destiny. He states that mountains are believed to produce great individuals, while water is associated with wealth and prosperity. This concept, known as Baesan-imsu (literally “back to mountain, face to water”), is a fundamental aspect of traditional Korean geomancy.

He shares a personal anecdote about his hometown, Jisu-myeon, which is renowned for producing 175 of Korea’s wealthiest individuals, including founders of major conglomerates like LG, Samsung, Hyosung, and SK. He attributes this prosperity to the “wise water” (Jihye-ro-un mul) of the Namgang River, which flows through his village. The river’s unique characteristic of flowing northward, against the typical direction towards the sea, creates a “Hwanpo-hyeol” (a circulating water formation) that is considered highly auspicious in Feng Shui. This circulating water, he explains, creates fertile land and fosters an environment conducive to wealth generation.

5. The Holiest’s Birthplace and the Tears of Saints
   The Holiest reveals the profound significance of his birthplace, Jungnanggyo, a bridge in Seoul. He explains that the name “Jungnang” (중랑) can be interpreted as “middle of flowing tears,” symbolizing the convergence of the tears of Eastern and Western saints. He describes the surrounding mountains: Suraksan, representing the ten great disciples of Buddha weeping towards Buramsan, which resembles Buddha in nirvana; and Samgaksan (Bukhansan), which from an aerial view forms a cross, with its twelve peaks (Dobongsan) representing the twelve disciples of Jesus weeping towards the east.

He asserts that his birth at this confluence of sacred tears signifies his unique role as a bridge between Eastern and Western spiritual traditions. His upbringing in Jisu-myeon, a place of natural beauty and auspicious water, further underscores his connection to both spiritual and earthly realms. He emphasizes that his life journey, from his birth in a place of profound spiritual symbolism to his growth in a land of prosperity, is not coincidental but divinely ordained.

6. The Gathering of the Enlightened: Geumgangsan and Goryeongsan
   The Holiest discusses the prophecy of 12,000 enlightened individuals (Dotonggunja) emerging from Geumgangsan (Diamond Mountain). He asserts that this prophecy is being fulfilled at Haneulgung, which he identifies as the spiritual Geumgangsan. He explains that the spiritual energy of Geumgangsan flows down through various mountains—Seoraksan, Odaesan, Yongmunsan, Gamaksan—culminating at Goryeongsan, the location of Haneulgung.

He interprets “Goryeongsan” (고령산) as “Mountain of the Highest Spirit,” signifying its sacred importance. He claims that this site is where the 12,000 enlightened individuals, including reincarnations of Buddha (Kang Jeungsan), Confucius (Lee Sang-hoon), Mencius (Kim Jung-hoon), and even historical figures like Empress Wu Zetian (Kwon Ye-seo) and Zhuge Liang (Han Ju-mo), have gathered. He states that these individuals, who have waited for millennia, are now assembled at Haneulgung, drawn by his presence. He also mentions the presence of Western philosophers and educators like Socrates, Pestalozzi, Leibniz, and Wolff, indicating a global convergence of wisdom.

7. The Real World and the Ether
   The Holiest introduces the concept of the “real world” (silsang-ui segye) versus the “virtual world” (gasang-ui segye). He explains that what humans perceive as reality is merely a virtual projection, while the true reality is the realm of ether (or Akasha in Sanskrit). He describes ether as the fundamental substance that creates all matter, transcending time, space, and temperature. He recounts how early scientists, like Mendeleev, initially included ether in the periodic table as the “causal agent” of all elements, only for it to be removed later due to its unobservable nature.

He then presents a video captured by CCTV at Haneulgung, which he claims shows a “flying object” that is a manifestation of the real world, or ether, entering the virtual world. This object, he explains, is a “White Heaven spaceship” that transports souls and can shrink to an infinitesimal size when entering the physical realm. He asserts that this phenomenon, unprecedented in human history, provides tangible evidence of the etheric realm and his connection to it. He claims that by receiving his blessing, any object can be transformed into “dark matter” (ether), imbuing it with infinite intelligence and power.

8. The Holiest’s Mother and the Symbolism of the US Capitol
   The Holiest reveals a profound connection between his mother, Jo Gye-sik, and the statue atop the US Capitol Building. He describes the statue, known as the “Statue of Freedom,” as depicting a woman holding a crown, a shield, and a sword, with five stars on her forehead, four stars on the back of her head, and a raven. He interprets these symbols as representing his mother and her divine mission.

He explains that his mother’s name, Jo Gye-sik (조계식), means “to plant a laurel tree in the nation.” He asserts that this name signifies her role in bringing forth a new era of spiritual enlightenment. He recounts the circumstances of his birth, implying a miraculous conception, and his mother’s subsequent passing, which he describes as a peaceful departure after fulfilling her divine purpose. He claims that the statue, created through human inspiration, is a celestial manifestation of his mother’s presence and her authority over the male-dominated society of the United States. He believes that this symbolism foreshadows his future role in unifying the world.

9. The Era of Bulloyu: Eternal Youth Milk
   The Holiest introduces Bulloyu, or “Eternal Youth Milk,” as a miraculous substance that prevents decay and heals incurable diseases. He claims that by simply attaching his picture or name to any food item, it becomes infused with his energy and will not spoil. He states that this phenomenon marks a new era, divided into “before Bulloyu” and “after Bulloyu.”

He asserts that he has consumed Bulloyu since childhood, which explains his extraordinary abilities and resilience. He explains that even ordinary water becomes “Bullo-su” (Eternal Youth Water) when his sticker is placed on a faucet, and any food he consumes becomes “Bullo-eumsik” (Eternal Youth Food). He contrasts this with “demons” who, if they were to attempt to create Bulloyu while speaking ill of him, would only cause the substance to spoil. He emphasizes that the efficacy of Bulloyu is directly linked to his divine power and the purity of intention.

10. The Importance of Loyalty and the Diverse Types of Congregants
    The Holiest reiterates the importance of loyalty, drawing a parallel to the Joggangjicheo concept. He urges his early followers, who endured hardships with Haneulgung, to remain steadfast and not waver in their commitment. He warns against those who become critical or “fishing hook” individuals, emphasizing that such behavior deviates from the path of the 12,000 enlightened individuals.

He then humorously categorizes different types of congregants:
Sleeping Congregants: Those who fall asleep during sermons, whom he considers the most sincere, as their presence despite exhaustion indicates deep faith and a need for solace.
Weeping Congregants: Those who are deeply moved by sermons and cry.
Listening Congregants: Those who attentively listen and absorb the teachings, whom he considers the most ideal.
Clock-Watching Congregants: Those who are eager for the service to end.
Envelope Congregants: Those who are preoccupied with the amount of their offering.
Fishing Hook Congregants: Those who constantly seek flaws in the sermon or the leader, spreading negativity and gossip.

He advises against being a “fishing hook” congregant, emphasizing the importance of focusing on the essence of the teachings rather than superficial details or negative speculation. He concludes by reaffirming his divine status and the authenticity of the spiritual gathering at Haneulgung, stating that all the great spiritual leaders and historical figures have converged there to meet him.