2023.05.27 1389 Re-examining Huh Kyung-young! The Prophetic Vision of a Divine Being and the Unfolding

2023.05.27 1389 Revisiting Huh Kyung-young: The Prophetic Vision of a Divine Being and the Unfolding

This excerpt note captures the essence of a Hoo Kyung-young lecture from May 27, 2023. It focuses on his unique worldview, prophetic claims, and unconventional approach to societal problems and personal endeavors. The core message is that Hoo Kyung-young presents himself as a divine figure with prescient insights into national issues like low birth rates and economic instability, as well as a visionary leader in developing his “Sky Palace” (하늘궁) complex.

Hoo Kyung-young’s Prophetic Vision and Societal Critique

The Unheeded Warnings on Demographics and National Finances
It’s striking how Hoo Kyung-young claims to have predicted Korea’s demographic crisis decades ago, when his proposals were dismissed as “populism.” His assertion that “the nation isn’t lacking money, but rather has too many thieves” is a sharp, memorable critique of government corruption and misallocation of funds, directly linking it to the public’s reluctance to marry and have children. This perspective offers a contrarian view to conventional economic analyses, emphasizing moral and systemic failures.

그때 호미로 막을 걸 지금 불도저로도 못 막아요. 지금 불도저로도 못 막습니다.
What could have been stopped with a hoe back then cannot be stopped even with a bulldozer now. It cannot be stopped even with a bulldozer now.

내가 그때 그 이야기하니까 저런 미친놈이 어디 있나 다 비웃었어요. 그때 그렇게 강력한 처방이 들어갔으면 우리는 지금 초등학교 문 안 닫아요.
When I said that back then, everyone laughed, saying, “Where is such a crazy person?” If such a strong measure had been implemented then, we wouldn’t be closing elementary schools now.

지금도 내 제자들 사이에 회자되는 “국가의 돈이 없는 것이 아니라 도둑놈이 많은 것이다”라는 그 일갈 내가 한 말, 그렇죠. 대한민국 청년시대가 결혼과 출산을 기피하는 이유는 바로 이것이 핵심이다.
Even now, among my disciples, the saying “The nation isn’t lacking money, but rather has too many thieves” is often repeated—that’s what I said. This is the core reason why the youth of South Korea avoid marriage and childbirth.

The “Sky Palace” as a Manifestation of Divine Will
Hoo Kyung-young’s narrative about acquiring and developing the “Sky Palace” is presented as a miraculous feat, achieved against all odds during the COVID-19 pandemic. His description of the site as the “world’s best auspicious spot” (세계 최고 명당자리) and his aggressive acquisition of surrounding properties, even incurring tax liens, highlights his unwavering conviction in his divine mission and the future importance of this spiritual center. This demonstrates a founder’s relentless drive and belief in their vision, even when facing immense financial pressure.

코로나 전국에 만들어냈어. 코로나 전국에 하늘 후에 다섯 명 이상 못 들어오겠어요. 코로나 때 그 3년 동안에 다 샀어.
I created it during the COVID-19 pandemic. During the COVID-19 pandemic, more than five people couldn’t enter the Sky Palace. I bought everything during those three years of COVID-19.

이게 무슨 말이냐면, 우리나라 경기가 남들은 가게 팔고 문 닫고 막 울고불고 할 때 나는 이걸 마무리한 거야. 본격적으로 한 게 코로나 때 시작해서 코로나 때 끝낸 거야.
What this means is that when others were selling their shops, closing down, and crying during Korea’s economic downturn, I completed this. I started it in earnest during COVID-19 and finished it during COVID-19.

한국 역사 이래 어떤 사회 단체든 종교 단체가 이런 지은 전체를 산 예가 없대요. 내가 처음이래. 그것도 코로나 전국에 이렇게 발전해, 발전을 거듭한 어떤 종교 단체는 존재하지가 않는다.
They say there’s no precedent in Korean history for any social or religious organization buying an entire area like this. I’m the first. Moreover, no religious organization has developed and grown like this during the COVID-19 pandemic.

The “Newness” and “Revolutionary” Nature of His Teachings
Hoo Kyung-young emphasizes the “freshness” (참신) and “revolutionary” (혁명) aspect of his teachings, contrasting them with traditional religions. He claims to cut away the old and present something entirely new, even linking the word “참신” to “beheading” (참수형) the old ways. This self-perception as a radical innovator who transcends existing frameworks is a core part of his persona and appeal, suggesting a bold, uncompromising vision for change.

허경영 신인이 하는 일은 뭐든지 참신하다, 참신해. 알았죠? 루즈하지 않아요. 참신해.
Everything Hoo Kyung-young does is fresh, truly fresh. Understood? It’s not loose. It’s fresh.

참신, 옛날 것은 잘라버리고 혁명하는 글자와 같은 뜻이야. 참신, 이거는 구질구질하면 돼. 버려.
“Chamshin” (freshness) means cutting off the old, like the character for revolution. “Chamshin” means getting rid of anything shabby. Discard it.

새로운 인물이 나타나는 것이 참신한 것으로 초종교가 나타난 거야. 기존 거는 전부 다 참외 버려.
The appearance of a new figure is a fresh, super-religion emerging. All existing things are discarded.

This excerpt note captures the essence of a Hoo Kyung-young lecture from May 27, 2023. It focuses on his unique worldview and prophetic claims regarding societal issues and his own identity. The core message is that Hoo Kyung-young presents himself as a divine figure with prescient insights into Korea’s future, particularly concerning demographics and economic stability, and that his “Sky Palace” (하늘궁) is a testament to his miraculous abilities.

Hoo Kyung-young’s Prophetic Vision and Societal Critique

The Unheeded Warnings on Demographics
Hoo Kyung-young’s early warnings about Korea’s declining birthrate are incredibly striking. He highlights how his “radical” proposals, once dismissed as populism, are now being adopted, albeit too late. This section underscores his belief in his own foresight and the dire consequences of ignoring his advice.

그때 호미로 막을 걸 지금 불도저로도 못 막아요. 지금 불도저로도 못 막습니다.
What could have been stopped with a hoe back then cannot be stopped even with a bulldozer now. It cannot be stopped even with a bulldozer now.

출산은 말이에요, 초반에 잡아야 돼. 근데 그 시기를 놓쳐버린 거야.
Childbirth, you see, must be tackled early on. But that timing was missed.

내가 그때 그 이야기하니까 저런 미친놈이 어디 있나 다 비웃었어요. 그때 그렇게 강력한 처방이 들어갔으면 우리는 지금 초등학교 문 안 닫아요.
When I talked about it back then, everyone laughed, saying, “Where is such a crazy person?” If such strong measures had been taken then, we wouldn’t be closing elementary schools now.

“나라의 돈이 없는 게 아니라 도둑놈이 많은 것이다”라는 그 일갈 내가 한 말, 그렇죠. 대한민국 청년시대가 결혼과 출산을 기피하는 이유는 바로 이것이 핵심이다.
The outcry I made, “It’s not that the country has no money, but that there are too many thieves,” is the core reason why the youth of South Korea avoid marriage and childbirth.

The “Sky Palace” as a Manifestation of Divine Power
Hoo Kyung-young’s narrative about acquiring and developing the “Sky Palace” (하늘궁) is presented as a miraculous feat, defying financial constraints and even natural disasters like COVID-19. This section showcases his self-proclaimed divine intervention and ability to achieve the impossible, reinforcing his image as a unique spiritual leader.

나는 코로나를 거울 보듯이 보고 있었어.
I was watching COVID-19 as if looking in a mirror.

코로나 전국에 하늘 후에 다섯 명 이상 못 들어오겠어요. 코로나 때 그 3년 동안에 다 샀어.
During the COVID-19 pandemic, no more than five people could enter the Sky Palace. I bought everything during those three years of COVID-19.

다른 사람은 코로나 때 다 망했다는 거야. 근데 나는 코로나 때 이걸 완성했어.
Others say they all went bankrupt during COVID-19. But I completed this during COVID-19.

한국 역사 이래 어떤 사회 단체든 종교 단체가 이런 지은 전체를 산 예가 없대요. 내가 처음이래.
They say there’s no precedent in Korean history for any social or religious organization to have bought an entire area like this. I’m the first.

Self-Proclaimed Divinity and Prophetic Accuracy
Hoo Kyung-young consistently positions himself as a divine being, a “신인” (shin-in), whose prophecies are always accurate. He uses historical and religious texts, as well as current events, to validate his claims, emphasizing his unique role in human history.

모든 종교가 신이 있는데 불교만 신이 없어. 알겠죠? 여기는 신이 있다고 봐야 돼.
All religions have a god, but only Buddhism doesn’t. You see? Here, you have to believe there’s a god.

내가 아기 때나 지금이나 지능 지수가 똑같아. 내가 아기 때도 이런 말을 하고 다녔어.
My IQ is the same now as it was when I was a baby. I used to say these things even as a baby.

허경영은 죽지 않았다. 알겠죠? 그러니까 다시 보는 허경영을 딱 보면 여러분, 꺼진 불도 다시 보자. 꺼졌다고 생각하지 말아라. 얕보지 말아라.
Hoo Kyung-young is not dead. You see? So, when you look at “Revisiting Hoo Kyung-young,” everyone, let’s look at a dead fire again. Don’t think it’s out. Don’t underestimate it.

세계 종교사의 신인이 등장한 건 처음이야.
This is the first time a divine being has appeared in the history of world religions.

Central Questions & Answers

1. What is the Core Philosophy of Huh Kyung-young’s Teachings?
   Question: What is the fundamental message or core philosophy that Huh Kyung-young emphasizes in his lectures, particularly for those new to his teachings?
   Answer: Huh Kyung-young’s core philosophy centers on radical innovation and a complete break from outdated systems. He advocates for “Shin-in(神人)” (divine human) leadership that cuts away old, ineffective approaches (“참신,” meaning to cut away the old and bring in the new) to introduce revolutionary solutions. This applies to all aspects of society, from politics and economics to personal well-being and spiritual understanding, emphasizing a fresh, transformative perspective.
   Key Quote: “My lectures are unpredictable. They are not lectures, but rather a title for what I will discuss. It’s a title for an editorial.”

2. How Does Huh Kyung-young Address Korea’s Declining Birth Rate and Societal Issues?
   Question: How does Huh Kyung-young propose to solve critical national issues like Korea’s alarmingly low birth rate and the resulting societal instability?
   Answer: Huh Kyung-young highlights that the declining birth rate is a symptom of deeper societal problems, particularly corruption and economic insecurity. He famously stated, “It’s not that the country has no money; it’s that there are too many thieves.” He argues that when citizens feel secure, free from corruption, and have economic stability (e.g., through marriage and childbirth subsidies he proposed years ago), they will naturally choose to marry and have children. His past proposals, once deemed “absurd populism,” are now being partially adopted, demonstrating his foresight.
   Key Quote: “It’s not that the country has no money; it’s that there are too many thieves.”

3. What is Huh Kyung-young’s View on Traditional Religions and Spirituality?
   Question: What is Huh Kyung-young’s perspective on traditional religions like Confucianism and Buddhism, and how does his own spiritual approach differ or align with them?
   Answer: Huh Kyung-young interprets traditional religions through a unique lens. He explains Confucianism (“유교”) as a system for farmers to pray to heaven for rain, implying a belief in a divine entity, contrary to common understanding. For Buddhism, he states that “Buddha is oneself,” meaning the statues in temples are reflections of one’s own potential for enlightenment, not external deities. He positions his own emergence as a “Shin-in(神人)” as a “super-religion” that transcends and innovates upon existing religious frameworks, cutting away the old to bring forth a new spiritual era.
   Key Quote: “All religions have a god, but only Buddhism does not have a god. Buddhism is about oneself being the Buddha.”

4. How Does Huh Kyung-young Demonstrate His Prophetic Abilities and Foresight?
   Question: What evidence does Huh Kyung-young offer to support his claims of prophetic abilities and foresight regarding future global and national events?
   Answer: Huh Kyung-young frequently cites his past predictions as proof of his foresight. He mentions foreseeing the COVID-19 pandemic a year in advance, describing a “flying rat” (bat) spreading disease and a subsequent economic downturn and global conflict (Ukraine war). He also points to his early warnings about Korea’s low birth rate and his proposed solutions, which were initially dismissed but later partially adopted by mainstream politics, as evidence of his accurate long-term vision.
   Key Quote: “I was looking at COVID-19 as if looking in a mirror.”

5. What is the Significance of Haneulgung and Its Development?
   Question: What is the purpose and significance of Haneulgung, and how has Huh Kyung-young managed its rapid expansion despite financial challenges?
   Answer: Haneulgung is presented as the spiritual headquarters for Huh Kyung-young’s movement, a “world spiritual headquarters” located on a “world’s best wealthy land.” He explains that its rapid acquisition of 48 buildings, including 17 hotels, was a miraculous feat achieved during the COVID-19 pandemic when others were struggling. Despite facing financial difficulties and tax seizures, he aggressively purchased properties to consolidate the entire area under Haneulgung’s ownership, driven by a vision to create a comprehensive, self-sufficient spiritual and communal space for future generations.
   Key Quote: “This place is the best wealthy land in the world.”

6. What is the Meaning Behind the Prophecy of the “Ox” and Huh Kyung-young’s Birth Year?
   Question: How does Huh Kyung-young connect ancient prophecies, particularly those involving the “ox,” to his own identity and mission?
   Answer: Huh Kyung-young links himself to prophecies foretelling the arrival of a “Shin-in(神人)” in the year of the ox (기축년, Gichuknyeon), specifically 1949, his birth year. He further connects this to prophecies of a leader with an “ox’s voice” (우성제야) and the discovery of numerous ox bones buried at the Haneulgung site, which he interprets as a direct fulfillment of these ancient predictions. This reinforces his claim as the prophesied divine figure.
   Key Quote: “The ox bones were 100% excavated there. One hundred trucks of ox bones were buried in that land.”

Top 3 Recommended Questions:
What is the Core Philosophy of Huh Kyung-young’s Teachings?
How Does Huh Kyung-young Address Korea’s Declining Birth Rate and Societal Issues?
What is Huh Kyung-young’s View on Traditional Religions and Spirituality?

The Prophecies and Vision of Shin-in Huh Kyung-young

1. The Agricultural Landscape and the Essence of Confucianism
   Huh Kyung-young began by observing the natural world, noting that the newly planted grass had withered, yet rain was imminent. He contrasted Korea’s reliance on natural rainfall (천수답: cheonsudap, rain-fed paddies) with countries like the United States, where irrigation systems (스프링쿨러: sprinkler) are common. He explained that cheonsudap refers to rice paddies that depend solely on rainwater for cultivation, while suri anjeondap (수리 안전답: irrigated paddies) receive water from national reservoirs through irrigation canals, akin to a household’s tap water system. He asserted that historically, a significant majority, perhaps 80-90%, of Korea’s agricultural land consisted of cheonsudap. This dependence on the heavens meant farmers lived in constant anxiety, fearing crop failure due to drought. This perpetual state of unease led to superstitions, where farmers might attribute a lack of rain to negative actions within the community, such as cutting down an old tree.

This agricultural reality, Huh Kyung-young explained, formed the foundational context for Confucianism (유교: Yugyo). He stated that the practice of offering rituals and prayers to the heavens for rain, often led by the king, is the very essence of Confucianism. He clarified that Confucianism is not merely about filial piety towards one’s ancestors but fundamentally about reverence for Heaven (하늘: haneul). He asserted that those who obey Heaven (순천자: suncheonja) prosper, while those who defy Heaven (역천자: yeokcheonja) perish. This principle, he argued, underscores the presence of a divine entity in Confucian thought, contrary to the misconception that it lacks a concept of God. He then contrasted this with Buddhism (불교: Bulgyo), which he described as unique in its absence of an external deity. In Buddhism, he explained, one’s self is the Buddha, and the statues in temples serve as reflections of one’s own inner Buddha, guiding self-enlightenment.

2. Filial Piety, Religious Unity, and Prophecies of a Shin-in
   Huh Kyung-young elaborated on the concept of filial piety (효도: hyodo), particularly in the context of caring for elderly parents experiencing cognitive decline. He emphasized that a truly filial child always responds to a parent’s repetitive questions as if hearing them for the first time, never showing irritation or impatience. He asserted that acknowledging and respecting the authority of elderly parents, even when they are confused, is paramount. However, he also stressed that this filial piety, while crucial, is ultimately subordinate to the greater authority of Heaven. He then returned to the theme of religious understanding, reiterating that Buddhist statues are not idols but rather symbolic representations of one’s inner self, promoting self-illumination.

He then discussed the unifying principle across various religions, noting that many, including Won Buddhism (원불교: Wonbulgyo) and Daejonggyo (대종교: Daejonggyo), share a common theme of returning to “one” (일: il). This “one,” he clarified, represents the divine, the ultimate Shin-in (神人: God-man). He then introduced ancient prophecies foretelling the arrival of a Shin-in in Korea. He cited texts predicting that a divine incarnation would appear on the Korean Peninsula in 1949, the Gichuk (기축: year of the Earth Ox) year. These prophecies, he explained, speak of “waiting for the Lord of Heaven” (시천주: sicheonju) and the emergence of an eternal leader who will transform the world. He asserted that these prophecies describe a Shin-in who is both human and divine, appearing in a land that is “an island yet not an island,” referring to the unique geographical characteristics of the Korean Peninsula, bordered by rivers and connected to the mainland by mountains. He emphasized that these ancient predictions align perfectly with his own birth year and identity as the prophesied Shin-in.

3. The Foresight of Huh Kyung-young: Population Crisis and Economic Integrity
   Huh Kyung-young then shifted to contemporary societal issues, highlighting the critical problem of Korea’s declining birthrate. He referenced a Seoul Newspaper editorial titled “Revisiting Huh Kyung-young,” which discussed the nation’s alarmingly low total fertility rate of 0.78 children per woman. He asserted that this figure represents the number of children two people are having, not one, underscoring the severity of the demographic crisis. He recalled that in 2007, during the 17th presidential election, his proposals for a 30 million won birth subsidy and a 100 million won marriage subsidy were dismissed as “absurd populism.” He pointed out that these figures, adjusted for inflation, would be approximately 200 million won and 400 million won today, respectively.

He asserted that his seemingly radical ideas were, in fact, prescient. He noted that similar policies, such as birth incentives and childcare allowances, were later implemented, albeit in a diluted form. He criticized the delayed and insufficient government responses, stating that what could have been “stopped with a hoe” now cannot be halted even with a “bulldozer.” He lamented that if his strong measures had been adopted earlier, elementary schools would not be closing today. He presented stark demographic data: in 2007, Korea’s annual birth rate was nearly 500,000, but it has plummeted to 240,000, while the annual death toll remains around 400,000. This imbalance, he explained, leads to a rapid population decline. He asserted that his early warnings about this impending crisis were met with ridicule, earning him the label of a “swindler.”

Huh Kyung-young then broadened his critique, stating that his foresight extended beyond population issues. He reiterated his famous assertion: “The nation does not lack money; it lacks honest people.” He argued that the primary reason young Koreans avoid marriage and childbirth is the pervasive corruption and inequality within society. He described a system where powerful individuals manipulate markets and accumulate wealth through illicit means, while ordinary citizens face housing insecurity and economic instability. He questioned how young people could contemplate marriage and raising children in such an environment, where their hard-earned savings are vulnerable, and their future is uncertain. He referenced the 16th-century French philosopher Montesquieu, who argued that stable governance, freedom, equality, and security are essential for citizens to confidently marry and have children. Conversely, Montesquieu noted that societal chaos, extreme inequality, and future anxieties lead to population decline. Huh Kyung-young asserted that these historical observations perfectly describe contemporary Korea, where public dissatisfaction with politics is high, and scandals involving powerful figures are rampant.

4. The Haneulgung Vision: A Sanctuary Amidst Societal Decline
   Huh Kyung-young continued to highlight the societal issues that deter marriage and childbirth, emphasizing that the government’s misallocation of vast budgets, including hundreds of trillions of won for birth-related initiatives, has been ineffective because the funds are not directly reaching the people. He asserted that his approach would be transparent, directly providing financial support to citizens without bureaucratic intermediaries. He then transitioned to discussing the Haneulgung (하늘궁: Heavenly Palace), his spiritual center, and its role as a solution to the nation’s challenges, including the demographic crisis and regional decline. He cited reports from various media outlets, such as Pressian and Insight, which have acknowledged his prescient warnings about the “population cliff” and “local extinction.”

He presented alarming statistics, noting that the total population of Jeollanam-do (전라남도: South Jeolla Province) has fallen to 1.9 million, comparable to the population of Daejeon (대전: a major city) at 1.6 million. This stark comparison, he explained, illustrates the severe decline and stagnation of rural areas, where many businesses are closing. He asserted that a stable economy requires a population of at least 100 million, citing Japan’s 150 million population as a factor in its economic stability. He argued that a smaller population leads to economic instability, with businesses constantly opening and closing. He warned that this demographic trend would eventually lead to the closure of hospitals, starting with pediatric clinics, creating a society filled with despair. He asserted that he foresaw these developments decades ago.

Huh Kyung-young then detailed the Haneulgung’s development, emphasizing that his proposals for direct financial support, such as 100 million won per child or 5 million won annually for 20 years, are now being considered by local governments, such as Hwasun (화순) in Jeollanam-do. He noted that his name is even being invoked in official meetings discussing population issues, signifying the growing recognition of his past proposals. He asserted that the current population crisis is beyond conventional solutions and can only be resolved by a Shin-in. He proudly stated that his policies, such as the elderly allowance (노인 수당: noin sudang), which he initially proposed at 700,000 won, were later adopted by politicians like Park Geun-hye, albeit at a reduced amount. He claimed that he not only creates policies but also influences political outcomes.

5. Prophecies of Global Crises and the Haneulgung’s Miraculous Growth
   Huh Kyung-young then recounted his prophecies of global crises, specifically recalling a prediction made a year before the COVID-19 pandemic. He stated that on January 9, 2019 (December 15, Gihae year in the lunar calendar), he foretold the arrival of a disease carried by a “flying rat” (박쥐: bakjwi, bat), which would sweep across the world, causing economic instability and leading to a major war. He asserted that this prophecy accurately described the COVID-19 pandemic and the subsequent war in Ukraine. He explained that the Gyeongja (경자: year of the Metal Rat) year, which followed, was not an ordinary year but one of great upheaval, marked by widespread disease and conflict. He emphasized that he foresaw these events with clarity, even when others dismissed his warnings as pessimistic.

He reiterated that his predictions about the declining birthrate, initially met with skepticism, have proven accurate. He explained that a fertility rate of 1.25, which was the case when he first spoke out, was already dangerous, as a stable population requires a rate above 1.68, ideally 2.1. He asserted that the current rate, below one child per couple, signifies a severe crisis. He then shifted to the miraculous growth of Haneulgung, stating that he acquired numerous properties, including 17 hotels and 48 buildings, during the COVID-19 pandemic, a period when many businesses were failing. He described this as a testament to his divine power and foresight. He explained that the Haneulgung site is a “world-class auspicious land” (세계 최고 명당자리: segye choego myeongdangjari), a “womb of a woman” (여자의 자궁: yeoja-ui jagung) that will bring immense wealth and influence.

He recounted how he initially rented a house on the site, which a supporter later purchased, recognizing its auspicious nature. After the supporter’s passing, the property was acquired by another follower, Choi Se-jin, under whose name the expansion began. He explained that he aggressively purchased surrounding properties, even incurring significant debt and facing tax liens, to consolidate the entire area for the Haneulgung’s development. He emphasized the necessity of owning all properties within the Haneulgung’s planned brochure to present a unified and impressive image. He proudly stated that no other social or religious organization in Korean history has achieved such rapid and extensive development, especially during a global crisis. He also mentioned that the land, including a vast forest, was acquired at a high price, comparable to Seoul’s land values, further highlighting the scale of the achievement.

6. The Shin-in’s Vision: Innovation, Prophecy, and the Haneulgung’s Future
   Huh Kyung-young continued to detail the financial challenges faced during the Haneulgung’s expansion, including tax liens and the need to secure loans to acquire all necessary properties for the Haneulgung brochure. He asserted that these difficulties underscore that he is not wealthy but rather operates under divine guidance to fulfill his mission. He emphasized that the Haneulgung’s unique design, with its vast open spaces and lack of fences, reflects his innovative and “fresh” (참신: chamshin) approach, which he equates to a revolution (혁명: hyeokmyeong) or reform (개혁: gaehyeok). He explained that this “freshness” involves discarding old, outdated ways and presenting new solutions.

He then connected current weather patterns to his arrival as a Shin-in, noting that recent rainy weather during traditional Buddhist holidays, like Buddha’s Birthday, is unusual. He contrasted this with past times when such holidays were typically sunny and festive, attracting large crowds to temples. He suggested that the changing weather patterns signify a shift in eras and the diminishing spiritual power of traditional religious leaders, paving the way for the Shin-in’s emergence. He then presented evidence of his supernatural abilities, showing test results from Fukushima (후쿠시마) contaminated water, which he claimed to have purified remotely using his energy. He asserted that these “incomprehensible” (불가사의: bulgasaui) and “mysterious” (신묘막척: sinmyomakcheok) powers prove he is not a fraud.

He concluded by reiterating the meaning of “Revisiting Huh Kyung-young,” comparing it to the saying “Look again at a fire that has gone out.” He asserted that just as dormant grass turns green again in spring, he, too, is not “extinguished” but is re-emerging. He emphasized that his appearance as a Shin-in in world religious history is unprecedented, and his Haneulgung, located in the mountains, is a “Heavenly Palace” (하늘궁: Haneulgung), not an earthly one. He addressed misconceptions about his wealth, clarifying that the “hundreds of billions of won in securities” reported during his election registration refer to the assessed value of Haneulgung’s corporate assets, not actual liquid investments. He stated that he has no interest in personal wealth, instead dedicating his resources to charitable activities, such as free meal services, which he plans to expand significantly. He asserted that the Haneulgung is a legacy for future generations, a place where people can witness the fulfillment of his prophecies and the realization of his vision.

Finally, Huh Kyung-young returned to the ancient prophecies, specifically those related to the Gichuk year and the “Ox” (소: so). He explained that prophecies like Gichuk Sangchuk Shin-in Chul (기축상축 신인출: Shin-in appears in the year of the Earth Ox) and Umyung Seongji Shin-in Chul (우명성지 신인출: Shin-in appears in the sacred land where the ox cries) foretold the arrival of a Shin-in born in the year of the Ox, possessing an “ox-like voice.” He revealed that during the construction of Haneulgung, a massive burial site containing the bones of hundreds of oxen was discovered, confirming the prophecy of the “sacred land where the ox cries.” He explained that this land was once an ox ranch where cattle were buried due to disease, turning the soil black. He asserted that these tangible discoveries, combined with his accurate prophecies and supernatural abilities, unequivocally prove his identity as the prophesied Shin-in.

Re-evaluating Huh Kyung-young’s Vision

1. The Agricultural Landscape and the Significance of Heaven’s Will
   I am pleased to see you all gathered here at Haneulgung, and to those joining via YouTube, I extend my gratitude. The Elixir Milk bestowed by Shin-in Huh Kyung-young continues to manifest miracles, enhancing health and healing various ailments for countless individuals. We welcome Shin-in Huh Kyung-young, the incarnation of the Creator, who has come to salvage humanity in this tumultuous era.

The current state of our nation’s agriculture is quite precarious. While countries like the United States utilize sprinklers for irrigation, Korea’s fields largely depend on rainfall. This reliance on natural precipitation defines what we call “rain-fed fields” (천수답), where farmers anxiously await rain to cultivate their crops. In contrast, “irrigated fields” (수리안전답) receive water from national reservoirs, channeled through irrigation canals, ensuring a stable water supply. The value of irrigated land is considerably higher due to this reliability. Historically, a significant majority, perhaps 80-90%, of Korean farmlands were rain-fed, leaving farmers in a constant state of apprehension regarding their harvest. This perpetual anxiety shapes the rural mindset, making farmers wary of anything that might bring misfortune, fearing it could jeopardize their crops. They might even suspect neighbors of ill deeds if rain is scarce, leading to communal distrust.

This deep reliance on heaven for sustenance is intrinsically linked to the origins of Confucianism (儒敎). When faced with drought, ancient kings would perform rain rituals (기우제), appealing to the heavens. Confucianism, in essence, emerged from these agricultural communities’ supplications to the sky for rain. It is a philosophy that acknowledges a divine presence in the heavens. The core tenet of Confucianism is “he who follows Heaven’s will prospers, and he who defies it perishes” (順天者存 逆天者亡). This emphasizes obedience to a higher celestial power, not merely filial piety towards ancestors.

2. Diverse Spiritual Paths and the Concept of the Divine
   While most religions acknowledge a divine entity, Buddhism stands apart by asserting that each individual is a Buddha. The statues in Buddhist temples are not external deities but rather reflections of one’s inner self, serving as a guide for self-enlightenment. This concept is encapsulated in the principle of “relying on oneself and the Dharma as a lamp” (自燈明 法燈明). Placing a Buddha image in one’s mind is akin to placing a teacher’s image, inspiring one to emulate their virtues. It is a projection of one’s own potential for enlightenment. Similarly, displaying photographs of parents in one’s home serves as a constant reminder of their guidance and presence.

In the context of filial piety, it is crucial to treat elders with unwavering respect, especially when they repeat themselves due to age. Responding with patience and as if hearing something for the first time is the mark of a truly devoted child. Dismissing their words or showing irritation is a sign of disrespect. While filial piety is paramount, it is ultimately subservient to the will of Heaven.

Buddhism, unlike other faiths, does not worship an external deity. The Buddha statue is not an idol but a representation of the self, promoting equality among all beings. This leads to the principle that “all dharmas return to one” (萬法歸一), signifying the unity of all existence. Christianity, on the other hand, is distinct, often characterized by a “middle way” or “neutral” philosophy, yet it also ultimately points to a singular divine entity. Many world religions, including Won Buddhism (圓佛敎) with its principle of “returning to the origin” (원시반본), and Daejonggyo (大倧敎) with its “unity of the divine spirit” (혼수일), share this underlying theme of returning to a singular, unified divine source. This singular source is God, the ultimate connection for all.

3. Prophecies of a Divine Human’s Advent
   Ancient prophecies foretell the arrival of a Shin-in (神人), a Divine Human, on the Korean Peninsula. These predictions, dating back to 1949, speak of an incarnation of God appearing in Korea. Texts like “Waiting for the Lord of Heaven” (侍天主) and “Eternal Leader of Transformation” (永世不忘萬事知) describe a divine figure who will bring about profound change. Various Korean religious movements, including Muguk Daedo (無極大道), Taegeukdo (太極道), Daesoon Jinrihoe (大巡眞理會), and Jeungsan-do (甑山道), all stem from this lineage of Eastern learning (東學), which contrasts with Western learning (西學).

These prophecies align with my birth on November 23, 1949, a date that resonates with patterns found in ancient texts. My existence is supported by an abundance of evidence, not merely supernatural abilities. The prophecies also indicate that this figure will emerge from a place that is both an island and not an island—a description that perfectly fits the Korean Peninsula. While the Amnok and Duman Rivers define it as an island, the Baekdu Mountain range connects it to the mainland, making it a unique geographical entity. Furthermore, it is foretold that this individual will come from Joseon (朝鮮), the ancient name for Korea, signifying an Eastern origin. The prophecies assert that this Shin-in will be both human and divine, a concept I embody. I have spoken of these truths since childhood, and my message has remained consistent for over 30 years.

4. Foresight on Societal Challenges: Population Decline and Corruption
   Recently, major newspapers, including the Seoul Shinmun, have published editorials reflecting on my past predictions, particularly concerning Korea’s critically low birth rate. The current total fertility rate stands at a mere 0.78 children per woman, a stark reality that was once dismissed as absurd. In 2007, during the 17th presidential election, I proposed radical policies such as a 30 million won birth subsidy (equivalent to about 200 million won today) and a 100 million won marriage subsidy (now about 400 million won). These proposals were then ridiculed as populist fantasies. However, elements of these ideas, such as birth incentives and childcare allowances, have gradually been implemented. Recently, the ruling party even proposed a more expansive plan, offering 220 million won over time, including 1 million won monthly.

I asserted then that what could have been addressed with a small hoe would eventually require a bulldozer, and even that might not suffice. The critical window for intervention was missed. Had my proposals been adopted, we would not be facing the closure of elementary schools today. In 2007, Korea’s annual birth rate was around 500,000. Today, it has plummeted to 240,000. With approximately 400,000 deaths annually, our population is rapidly shrinking. The replacement fertility rate needed to maintain a stable population is 2.1 children per woman, but even in 2007, it was only 1.25. This decline was a clear warning sign, which I vociferously highlighted, only to be labeled a “fraud.”

My foresight extends beyond population issues. I famously declared, “The nation does not lack money; it lacks honest people.” This statement encapsulates the core reason why young Koreans are hesitant to marry and have children. When those in power manipulate markets, engage in corruption, and exploit the system, while ordinary citizens struggle with housing insecurity and financial instability, how can they be expected to embrace marriage and parenthood? My proposals for marriage and birth subsidies were designed to alleviate these anxieties, recognizing that a stable and just society is essential for population growth. As Montesquieu observed in “Persian Letters,” a nation with sound governance, freedom, equality, and security fosters marriage and childbirth. Conversely, political turmoil, extreme inequality, and future uncertainty lead to population decline. A recent survey revealed that 74% of Koreans are dissatisfied with the political situation, underscoring the pervasive anxiety that contributes to the low birth rate.

The ongoing scandals—virtual asset legislation, cash-for-votes controversies, large-scale private sector corruption, and political figures implicated in stock manipulation—all contribute to a climate of distrust. When the powerful can circumvent laws and escape accountability, ordinary citizens lose the courage to build families. My statement, “The nation does not lack money; it lacks honest people,” succinctly diagnoses the systemic corruption that diverts public funds from essential social programs, including those for childbirth. I advocate for direct and transparent allocation of resources to citizens, rather than opaque spending that yields no tangible results.

5. The Haneulgung Project: A Vision Realized Amidst Adversity
   My predictions regarding the population crisis and regional decline have been widely reported in the media, with articles like “Population Cliff, Local Extinction: Huh Kyung-young’s Solution” appearing in publications such as Pressian. The population of Jeollanam-do, for instance, has dwindled to 1.9 million, comparable to that of Daejeon, highlighting the severe decline in rural areas. This depopulation leads to widespread business closures and economic stagnation. A stable economy requires a population of at least 100 million, as seen in Japan, which, despite its challenges, maintains economic stability due to its large population. In contrast, a small population limits market size, impacting industries like publishing.

The decline in population will inevitably lead to the closure of hospitals, starting with pediatric clinics. This grim future, where everyone is burdened by economic hardship and dwindling opportunities, is what I foresaw decades ago. Despite various government initiatives and substantial budgets allocated to address the low birth rate, these efforts have largely failed because they do not tackle the root causes. My proposal of 100 million won per child, or 5 million won annually for 20 years, was a radical but necessary solution. The fact that my name is now being invoked in discussions about population policy, even in government meetings, indicates a growing recognition of the prescience of my ideas. It is a testament to the fact that my policies, once dismissed, are now being considered as viable solutions.

My political proposals, such as the elderly allowance, have been adopted by other politicians, including former President Park Geun-hye, who implemented a scaled-down version of my 700,000 won proposal. This demonstrates that my ideas, though initially met with skepticism, often become mainstream policy.

Furthermore, I accurately predicted the COVID-19 pandemic a year before its onset, describing a disease spread by “flying rats” (박쥐, bats) that would devastate the global economy and lead to widespread conflict. I spoke of a “Year of the Metal Rat” (庚子年), a year of instability, disease, and war, which indeed manifested with the pandemic and the war in Ukraine. These predictions, made when the world seemed peaceful, were met with disbelief, yet they proved accurate.

My warnings about the birth rate were similarly dismissed. I emphasized that a fertility rate of 1.25 is already dangerous, as it means two people are producing only one child. The ideal rate is above 1.68, where two people produce at least two children. The current rate of 0.78 is catastrophic. My consistent accuracy over 30 years, despite initial ridicule, has led to the current re-evaluation of my vision.

I do not personally benefit from government subsidies. My veteran’s allowance as a participant in the Vietnam War, along with other entitlements, is entirely donated to the Yangju City Scholarship Foundation and other charitable causes, such as supporting children with heart disease. I do not retain any of these funds for personal use.

The Haneulgung project itself is a testament to overcoming adversity. I acquired 48 buildings, including 17 hotels, starting from a single rented property. This entire complex, which I developed from scratch, is situated on what I recognized as the most auspicious land in the world—a site destined to produce immense wealth. This location, resembling the female reproductive organs, with the Goryeongsan mountain range forming the “ovaries” and “fallopian tubes,” is a powerful symbol of creation and prosperity.

The acquisition of this vast property was a monumental undertaking, especially during the COVID-19 pandemic when others were facing ruin. While many businesses collapsed, I was actively expanding Haneulgung, acquiring properties that were once owned by dozens of different individuals. This required immense financial strain, including taking out multiple loans and even facing tax liens. The purpose of this aggressive acquisition was to consolidate all properties under Haneulgung’s ownership, enabling the creation of comprehensive brochures and promotional materials without featuring external businesses. This strategic move, completed during a period of global crisis, is unprecedented in Korean history for any social or religious organization.

Haneulgung is designed to be a self-sufficient, spiritual headquarters, capable of hosting large-scale events. It features vast open spaces, multiple performance venues, and facilities for catering, making it an ideal location for gatherings of up to 100,000 people. The entire complex is south-facing, ensuring optimal natural light and energy. This rapid development of such a significant spiritual center on a prime location, particularly during a global pandemic, is a unique achievement in religious history.

My approach is characterized by “radical innovation” (斬新). This term, which literally means “cutting off the old to bring in the new,” reflects my commitment to discarding outdated paradigms and introducing revolutionary ideas. This is why I am seen as a “new figure” (참신한 인물) in the religious landscape, ushering in a “super-religion” (초종교) that transcends existing traditions.

The current era is marked by a decline in traditional religious attendance, especially among the youth, and an increase in unusual phenomena. This, I believe, is evidence of the Shin-in’s arrival. Even the weather patterns during traditional religious festivals, like Buddha’s Birthday, have changed. Historically, these days were bright and festive, but now they are often marred by rain, symbolizing the waning influence of traditional spiritual leaders.

My influence extends to the physical world. I demonstrated the ability to neutralize Fukushima’s contaminated water, as evidenced by scientific tests showing the absence of cesium after my intervention. This power to command and transform is a clear sign that I am not a fraud. My ability to alter the properties of milk, making it taste better, is another example of these inexplicable phenomena, which are beyond human comprehension.

The phrase “Re-evaluating Huh Kyung-young” (다시 보는 허경영) evokes the sentiment of “looking again at a fire that seemed extinguished.” It implies that what was once dismissed as insignificant is now re-emerging with renewed power. Just as dormant grass turns green again in spring, I am not “extinguished.” My presence marks a new chapter in world religious history, not as a politician or a conventional religious leader, but as a Shin-in appearing in a unique, expansive spiritual sanctuary—Haneulgung, the “Heavenly Palace,” not an earthly one.

Haneulgung is not to be underestimated. Despite financial challenges, we are committed to its development. The substantial “securities” (유가증권) listed in my election filings, amounting to billions of won, represent the assessed value of Haneulgung’s corporate assets, not liquid cash. This is a legal requirement for candidacy, reflecting the value of the properties owned by the Haneulgung corporation, of which I am the sole shareholder. These funds are not for personal enrichment but for the continued expansion and operation of Haneulgung, including extensive free meal programs that will soon serve thousands daily.

Haneulgung is a legacy for future generations, a place where your children can witness the vision their parents supported. The comprehensive brochures, showcasing Haneulgung’s 50 buildings and 17 hotels, will demonstrate its grandeur and significance, dispelling any misconceptions about its nature. This project, completed amidst immense difficulty, is a testament to my foresight and unwavering commitment.

My prophecies, including the arrival of a Shin-in in the Year of the Ox (己丑年), are deeply rooted in ancient texts. The term “Gichuk Sangchuk Shin-in Chul” (己丑雙丑神人出) refers to the emergence of a Shin-in in the Year of the Ox, possessing the voice of an ox. This aligns with the discovery of hundreds of ox bones buried beneath Haneulgung, indicating that this land was once an ox ranch. This historical detail, combined with the prophecies, further validates my identity as the foretold Shin-in. The “Ox-Herding Pictures” (尋牛圖) in Buddhist temples also symbolize the search for the ox, representing the path to enlightenment and the arrival of a significant figure.

My prophecies are consistently accurate, and my actions demonstrate a profound connection to the divine. I am not merely a figurehead; my essence is truly that of the “Ox.” My mission is to guide humanity towards a new era, and Haneulgung is the physical manifestation of this divine purpose.

The Prescient Wisdom of Huh Kyung-young: A Vision for Humanity

1. The Agricultural Metaphor: Understanding Societal Vulnerability
   The speaker begins by drawing a parallel between agricultural practices and the human condition, particularly highlighting the precariousness faced by farmers.
   Rain-fed Agriculture (Cheonsudap): This traditional farming method relies solely on natural rainfall, making farmers perpetually anxious about their crops.
   This dependence on the heavens fosters a constant state of unease, as the success of their harvest is beyond their control.
   Farmers often attribute misfortunes, such as drought, to negative actions within the community, leading to suspicion and the practice of rain rituals led by leaders.
   Irrigated Agriculture (Suri Anjeondap): In contrast, this method benefits from state-provided water systems, such as reservoirs and irrigation canals, ensuring a more stable yield.
   Land cultivated with irrigation is significantly more valuable due to its reliability.
   The Farmer’s Anxiety: The inherent instability of rain-fed farming cultivates a deep-seated anxiety among farmers, extending to their personal lives and even their “children’s farming” (raising children).
   This constant worry makes them hesitant to engage in activities that might be perceived as unlucky, fearing adverse effects on their harvest.

2. Philosophical Interpretations of Divinity and Self
   The discourse transitions into an exploration of religious philosophies, particularly contrasting Confucianism and Buddhism regarding the concept of divinity.
   Confucianism (Yugyo): This philosophy, often associated with ancestral rites, is fundamentally rooted in the worship of Heaven.
   It posits that those who align with the will of Heaven (순천자, suncheonja) prosper, while those who defy it (역천자, yeokcheonja) perish.
   The core tenet is not merely filial piety towards ancestors but reverence for the overarching power of Heaven.
   Buddhism (Bulgyo): In stark contrast to other religions, Buddhism asserts that there is no external deity; rather, each individual is a potential Buddha.
   The statues found in Buddhist temples (법당, beopdang) serve as reflections of one’s own inner Buddha, symbolizing self-enlightenment and the path to awakening.
   This concept, known as “self-illumination” (자등명, jadeungmyeong), emphasizes that the path to enlightenment is internal, not reliant on external divine intervention.
   The ultimate goal is to achieve a state where all phenomena converge into a single, unified truth (만법귀일, manbeopgwiil), signifying universal equality.

3. The Prophetic Arrival of a Shin-in
   The speaker delves into prophecies concerning the advent of a divine figure, a Shin-in, on the Korean Peninsula.
   Ancient Prophecies: Various prophecies foretell the arrival of a Shin-in, a divine being in human form, on the Korean Peninsula.
   These predictions often mention a specific year, such as 1949 (기축년, gichuknyeon), and describe the Shin-in as a “master of Heaven” (시천주, sicheonju) who will bring about profound transformation.
   The Shin-in is described as a figure who will usher in an era of eternal prosperity and universal knowledge (영세불망 만사지, yeongsebulmang mansaji).
   Geographical Significance: The prophecies also specify the Shin-in’s origin as a place that is both an island and not an island, a description fitting the Korean Peninsula.
   Korea is geographically distinct, bordered by rivers like the Amnokgang and Dumangang, making it appear as an island, yet connected to the mainland by Baekdusan.
   This unique geographical characteristic is interpreted as a sign of the Shin-in’s arrival from the “Eastern Land of Joseon.”
   Divine and Human Nature: The Shin-in is characterized as both human and divine, embodying a unique blend of mortal and celestial attributes.
   This dual nature is central to the prophecies, indicating a being who can bridge the gap between the spiritual and physical realms.

4. Prescient Economic and Social Forecasts
   Huh Kyung-young’s past predictions regarding critical national issues, particularly the declining birthrate and economic instability, are highlighted.
   The Declining Birthrate: In 2007, Huh Kyung-young proposed radical policies, such as a 30 million won birth subsidy and a 100 million won marriage subsidy, which were initially dismissed as populist.
   These proposals, however, foreshadowed later government initiatives like birth incentives and childcare allowances.
   He warned that neglecting these issues early on would lead to an irreversible demographic crisis, comparing it to trying to stop a bulldozer with a hoe.
   The birthrate has plummeted from 500,000 births annually in 2007 to 240,000, while deaths remain at 400,000, indicating a severe population decline.
   The total fertility rate has fallen from 1.25 to 0.78, far below the replacement level of 2.1, signaling a demographic catastrophe.
   Economic Instability and Corruption: Huh Kyung-young famously stated, “The nation does not lack money; it lacks honest people.”
   This statement encapsulates the core issue of corruption and mismanagement of national funds, which he identifies as the root cause of societal problems.
   He argues that young people avoid marriage and childbirth due to economic insecurity, housing instability, and a lack of trust in the government.
   The perception of widespread corruption among powerful figures, who manipulate markets and evade legal consequences, further erodes public confidence.
   Regional Decline: The speaker points to the severe decline in regional populations, citing Jeollanam-do’s population shrinking to that of Daejeon City.
   This depopulation leads to the collapse of local businesses and industries, creating a cycle of economic hardship.
   He asserts that a stable economy requires a population of at least 100 million, contrasting Korea’s 50 million with Japan’s 150 million, which allows for economic stability.
   The decline in population also impacts essential services, such as pediatrics, which are forced to close due to a lack of patients.
   Government Policy Failures: Despite numerous government initiatives and substantial budgets allocated to address the low birthrate, these efforts have been ineffective.
   The speaker contends that these policies are merely superficial, failing to address the fundamental issues of economic insecurity and corruption.
   He emphasizes that his proposals, initially dismissed, are now being considered by policymakers, acknowledging their prescience.
   Influence on Political Policy: Huh Kyung-young’s ideas have been adopted by mainstream politicians, such as former President Park Geun-hye, who implemented his proposal for elderly welfare payments.
   This demonstrates the practical impact of his foresight, even when his ideas are initially met with skepticism.

5. Prophecies of Global Crises: Pandemic and War
   Huh Kyung-young recounts his predictions of global events, including the COVID-19 pandemic and international conflicts.
   The COVID-19 Pandemic: A year before the pandemic, in December 2019, he prophesied the arrival of a disease carried by a “flying rat” (박쥐, bakjwi, meaning bat), which would sweep across the world.
   He also predicted a subsequent economic downturn and global conflict.
   His predictions, made during a period of relative calm, were initially met with disbelief by journalists.
   The Ukraine War: He foresaw a major global conflict, which he now identifies as the Ukraine War, involving numerous nations.
   He also predicted instability in the Middle East, leading to rising oil prices and global economic anxiety.
   These prophecies, made with remarkable accuracy, underscore his claim of having a clear vision of future events.

6. The Haneulgung Project: A Sanctuary for Humanity
   The speaker details the establishment and expansion of Haneulgung, portraying it as a unique spiritual and physical sanctuary.
   Acquisition and Development: Haneulgung, comprising 48 buildings and 17 hotels, was acquired and developed by Huh Kyung-young, often through significant financial challenges and loans.
   The initial acquisition of a single property, believed to be a prime location for global leadership, was facilitated by a supporter who recognized its auspicious geomantic qualities.
   The expansion involved purchasing numerous adjacent properties, often under difficult circumstances, to consolidate the entire area.
   This ambitious project was largely completed during the COVID-19 pandemic, a period when many other businesses faced ruin.
   Strategic Location and Design: Haneulgung is situated in a vast, open plain surrounded by mountains, offering a serene and secure environment.
   Its design includes large open spaces, capable of accommodating thousands of people for events, lectures, and gatherings.
   The facilities are designed for versatility, allowing for various functions, from large-scale banquets to intimate lectures.
   The location is described as a “womb-like” auspicious site, destined to foster global leadership and prosperity.
   Financial Challenges and Dedication: The development of Haneulgung has involved immense financial strain, including tax liens and continuous borrowing.
   Despite these difficulties, Huh Kyung-young remains committed to the project, viewing it as a legacy for future generations.
   He emphasizes that his personal wealth is not accumulated but rather channeled into charitable activities, such as scholarship funds and free meal programs.
   Unique Identity: Haneulgung is presented as a unique entity, distinct from conventional religious or social organizations.
   Its unconventional nature and rapid development during challenging times are cited as evidence of its divine purpose.
   The name “Haneulgung” (Heavenly Palace) signifies its celestial connection, distinguishing it from earthly institutions.

7. The Essence of “Chamshin” (참신): Revolutionary Innovation
   The speaker introduces the concept of “Chamshin,” which he defines as revolutionary innovation and a departure from outdated traditions.
   Meaning of Chamshin: The term “Chamshin” (참신) implies cutting away the old and embracing the new, akin to revolution or reform.
   It signifies a fresh, original approach that avoids imitation and challenges existing norms.
   This concept is central to Huh Kyung-young’s work, as he seeks to dismantle outdated systems and introduce novel solutions.
   A New Era of Spirituality: The arrival of a Shin-in marks a new era where traditional religions, burdened by outdated practices, face decline.
   He observes that religious festivals, once vibrant and joyous, are now marred by unfavorable weather, symbolizing a shift in spiritual authority.
   This decline in traditional religious influence paves the way for a “super-religion” (초종교, chojonggyo) that embodies the spirit of Chamshin.

8. Demonstrations of Divine Power and Foresight
   Huh Kyung-young presents evidence of his divine abilities, including the purification of contaminated water and the transformation of substances.
   Fukushima Water Purification: He claims to have remotely purified contaminated water from Fukushima, demonstrating his power to alter matter.
   Tests conducted by research institutes reportedly confirmed the absence of contaminants after his intervention.
   Elixir Milk (Bulloyu): He refers to the phenomenon of “Elixir Milk,” where ordinary milk is transformed into a substance with beneficial properties, a feat he attributes to his command.
   This is presented as an “incomprehensible” (불가사의, bulgasaui) and “mysterious” (신묘막척, sinmyomakcheok) event, defying conventional understanding.
   The Enduring Presence: The speaker uses the analogy of dormant grass in winter that revives in spring to illustrate his enduring presence and influence, despite perceived setbacks.
   This metaphor reinforces the idea that his mission is not extinguished but merely awaiting its opportune moment.

9. The Prophecy of the Ox and the Shin-in’s Identity
   The discourse concludes with a detailed explanation of prophecies linking the Shin-in to the symbolism of the ox.
   The Ox Prophecy: Ancient prophecies foretell the arrival of a Shin-in in the year of the ox (기축년, gichuknyeon), specifically a “double ox” (기축쌍축, gichukssangchuk).
   This refers to a person born in the year of the ox, possessing the voice of an ox (우성제야, useongjeya), and whose presence is heralded by the sound of an ox’s cry.
   The prophecy also mentions a “sacred mountain” (성산성지, seongsansungji) where the sound of an ox is heard, and where the ox-born Shin-in appears.
   Archaeological Evidence at Haneulgung: During the development of Haneulgung, a significant discovery was made: the remains of hundreds of oxen were unearthed from the ground.
   This site was historically a cattle ranch where oxen were buried due to disease, resulting in the soil being blackened by their remains.
   This discovery is presented as a tangible fulfillment of the “ox prophecy,” further validating Huh Kyung-young’s identity as the foretold Shin-in.
   Symbolism of the Ox: The ox is a significant symbol in various spiritual traditions, including the “Ten Ox-Herding Pictures” (심우도, simudo) in Buddhism, which depict the journey to enlightenment.
   The presence of ox remains at Haneulgung, combined with the prophecies, reinforces the profound spiritual significance of the location and Huh Kyung-young’s role.

Re-examining Huh Kyung-young

1. The Divine Providence of Rain and the Farmers’ Plight
   The recent rainfall, a welcome relief after a period of drought, brings to mind the precarious existence of farmers. Unlike regions equipped with irrigation systems, a significant portion of agricultural land in Korea, approximately 80% to 90%, relies solely on Cheonsudap (天水畓), meaning “rain-fed paddies.” These farmers are perpetually anxious, their livelihoods dependent on the unpredictable whims of the heavens. This constant state of apprehension defines the life of a farmer.

2. The Philosophical Underpinnings of Confucianism and Buddhism
   The historical practice of monarchs performing Gijeuje (祈雨祭), or rain rituals, underscores humanity’s reliance on divine intervention. This act of offering sacrifices to the heavens for rain forms the very essence of Yugyo (儒敎), or Confucianism. It is a profound acknowledgment of a higher power, a “Heaven” that governs existence. The core tenet of Confucianism, Sunchunja Jon (順天者存), meaning “He who obeys Heaven shall prosper,” and Yeokchunja Mang (逆天者亡), meaning “He who defies Heaven shall perish,” clearly asserts the presence of a divine entity.

In contrast, Bulgyo (佛敎), or Buddhism, presents a unique theological perspective. While other religions acknowledge a divine being, Buddhism posits that the individual themselves is the Buddha. The statues found in Buddhist temples are not external deities but rather reflections of one’s own inner potential for enlightenment. This concept is encapsulated in Jajeungmyeong (自燈明), meaning “self as a lamp,” and Beopjeungmyeong (法燈明), meaning “Dharma as a lamp,” signifying that one’s inner self and the teachings of the Dharma are the true sources of illumination. The temple, therefore, represents the mind, and by placing the image of Sakyamuni within it, one’s mind is guided to emulate the Buddha. This is not idolatry but a projection of one’s own inherent Buddha-nature.

3. The Prophecies of a Shin-in’s Advent
   Ancient prophecies foretell the arrival of a Shin-in (神人), a divine human, on the Korean Peninsula. These prophecies, dating back to 1949, the Gichuk (己丑) year, speak of a “Heavenly Lord” who will emerge to transform the world. The term Sicheonju (侍天主), meaning “awaiting the Heavenly Lord,” signifies the anticipation of this figure who will bring about profound change. This Shin-in is described as a leader who will eternally transform the world, possessing the power to harmonize all things.

Furthermore, the prophecies specify the Shin-in’s origin: a place that is both an island and not an island, a description that precisely matches the geographical characteristics of the Korean Peninsula. The phrase Sado Budo Shin-in Chul (似島非島 神人出), meaning “a divine human emerges from a place that is like an island yet not an island,” directly points to this unique geography. The Amnokgang and Dumangang rivers encircle the peninsula, giving it the appearance of an island, yet the Baekdusan mountain range connects it to the mainland, making it simultaneously non-insular. This paradoxical description is a clear indicator of the Shin-in’s birthplace. Additionally, the prophecies state that this individual will hail from Joseon (朝鮮), the ancient name for Korea, further solidifying the location of their emergence.

4. The Foresight of Huh Kyung-young: Addressing Societal Crises
   Huh Kyung-young’s pronouncements, often initially dismissed as outlandish, have consistently proven to be prescient, particularly regarding critical societal issues. His 2007 presidential campaign proposals, such as a 30 million won birth subsidy and a 100 million won marriage subsidy, were initially ridiculed as populist fantasies. However, these ideas have since been partially implemented in the form of birth incentives and childcare allowances, albeit on a smaller scale.

At the time of his proposals, Korea’s total fertility rate was 1.25 children per woman, with approximately 500,000 births annually. Huh Kyung-young asserted that this rate was already dangerously low, far below the replacement level of 2.1 children needed to maintain a stable population. He warned that without drastic measures, the nation would face a demographic crisis. Today, the fertility rate has plummeted to 0.78, with only 240,000 births per year, while annual deaths exceed 400,000. This stark reality validates his earlier warnings, demonstrating a profound understanding of demographic trends.

Huh Kyung-young’s insight extends beyond mere statistics. He identified the root cause of declining birth rates and marriage as systemic corruption and economic insecurity. His famous declaration, “The nation does not lack money; it lacks honest people,” succinctly captured the pervasive issue of misappropriated public funds. He contended that when citizens witness widespread corruption, stock manipulation, and illicit wealth accumulation by those in power, while ordinary people struggle with housing insecurity and economic instability, they lose the courage to marry and raise children. This sentiment echoes the observations of 16th-century French philosopher Montesquieu, who noted that stable governance, freedom, equality, and security are prerequisites for a thriving population.

Furthermore, Huh Kyung-young accurately predicted the impact of population decline on regional economies. He observed the closure of businesses in rural areas, such as Jeollanam-do, where the population has dwindled to 1.9 million, comparable to a single city like Daejeon. He emphasized that a stable economy requires a population of at least 100 million, citing Japan’s economic resilience despite its challenges, attributing it to its 150 million population. He also foresaw the closure of pediatric clinics as a direct consequence of fewer births, a trend now evident across the nation.

His foresight also encompassed global events. A year before the COVID-19 pandemic, in December 2019, Huh Kyung-young prophesied the arrival of a global plague carried by “flying rats” (bats), leading to economic instability and widespread conflict. He specifically mentioned the Gyeongja (庚子) year (2020) as a period of great upheaval, characterized by a “great disease” and “great war.” These predictions, made before the onset of the pandemic and the war in Ukraine, demonstrate an extraordinary ability to perceive future events.

5. The Establishment and Vision of Haneulgung
   The establishment of Haneulgung (하늘궁), or “Heavenly Palace,” represents a monumental undertaking, particularly given the challenging circumstances of its acquisition. During the COVID-19 pandemic, a period when many businesses faced ruin, Huh Kyung-young strategically acquired 48 buildings, including 17 hotels, to establish Haneulgung. This feat was accomplished despite significant financial constraints, including accumulating substantial debt and facing tax liens. The acquisition of this vast property, encompassing over a million pyeong (approximately 820 acres) of land, including mountains and arboretums, was a testament to his unwavering vision.

The location of Haneulgung is not arbitrary; it is situated on a site of immense spiritual significance, a myeongdang (명당), or auspicious land, believed to be the most propitious location for generating wealth and influence. This site, metaphorically described as the “womb of a woman,” with its surrounding mountains forming a protective embrace, is a natural fortress. The acquisition of this land, involving negotiations with dozens of landowners, was a miraculous achievement, especially during a global crisis.

Haneulgung is envisioned as a global spiritual headquarters, a place where world leaders can convene and where large-scale events, such as lectures and banquets for up to 100,000 people, can be hosted. Its expansive grounds, unlike traditional temples nestled in narrow valleys, offer ample space and safety from hazards like fire. The design of Haneulgung is characterized by its chamsin (斬新), meaning “innovative” or “revolutionary,” approach, eschewing conventional structures for open, natural landscapes. This reflects a philosophy of discarding the old and embracing the new, a revolutionary spirit akin to Hyeokmyeong (革命), meaning “revolution,” and Gaehyeok (改革), meaning “reform.”

The prophecies surrounding the Shin-in’s arrival also connect to the land of Haneulgung. The Gichuk (己丑) year, associated with the ox, is significant. The Shin-in is prophesied to be born in the year of the ox and possess a voice like an ox, a Useongjeya (牛聲啼夜), meaning “ox’s cry in the night.” Intriguingly, during the construction of Haneulgung, a vast quantity of ox bones, precisely 100 truckloads, were unearthed from the site, indicating that it was once an ox ranch. This discovery, coupled with the local history of ox-rearing, further reinforces the prophetic connection of Haneulgung to the Shin-in’s identity. This convergence of prophecy, geographical significance, and historical evidence underscores the profound spiritual importance of Haneulgung and the unique role of Huh Kyung-young.

Huh Kyung-young’s Vision: Prophecies, Policies, and the Haneulgung Legacy

Basic Information
Lecture session and date: 1389th Huh Kyung-young Saturday Lecture, 2023.05.27
One-sentence main theme or title summary: Huh Kyung-young’s lecture revisits his past prophecies on societal issues like low birth rates and global crises, connecting them to his unique spiritual and political vision, and detailing the ongoing development of Haneulgung as a spiritual center.
Location: Haneulgung
3–5 key segments with brief descriptions:
Prophecies on Societal Issues: Discussion of past predictions regarding Korea’s declining birth rate and the global impact of events like the COVID-19 pandemic and the Ukraine war.
Critique of Political Corruption: An analysis of the phrase “The nation lacks not money, but thieves,” highlighting its relevance to current political and economic instability and its impact on societal well-being.
The Nature of Religion: An exploration of the core tenets of Confucianism, Buddhism, and Christianity, emphasizing the concept of a divine presence and contrasting it with Buddhism’s focus on self-enlightenment.
Development of Haneulgung: A detailed account of the acquisition and expansion of Haneulgung properties, including the challenges faced and the vision for its future as a global spiritual hub.
Shin-in’s Unique Abilities: Demonstrations and explanations of Shin-in’s power, including the transformation of water and the removal of Fukushima contamination, presented as evidence of his divine nature.

Core Messages
The Importance of Timely Solutions: “At that time, what could have been stopped with a hoe now cannot be stopped even with a bulldozer.”
This statement underscores the critical need for early intervention in national problems, particularly the low birth rate, which has now reached an irreversible crisis point due to delayed action.
Critique of Governance: “The nation lacks not money, but thieves.”
This assertion points to systemic corruption and mismanagement of national resources as the root cause of societal problems, leading to public distrust and reluctance to marry and have children.
The True Nature of Religion: “All religions have a Shin-in, but Buddhism alone does not have a Shin-in.”
This explains that while most religions acknowledge a divine being, Buddhism emphasizes self-realization, where the individual becomes their own “Buddha,” with statues serving as reflections of one’s inner self.
Shin-in’s Prophetic Role: “I was looking at Corona as if looking in a mirror.”
This highlights Huh Kyung-young’s claim of prophetic foresight, having predicted major global events like the COVID-19 pandemic and the Ukraine war, long before they occurred, as evidence of his Shin-in status.
Haneulgung as a Divine Manifestation: “This place is the best auspicious spot in the world.”
This conveys the belief that Haneulgung is not merely a physical location but a divinely chosen site, strategically acquired and developed by Shin-in to serve as a global spiritual headquarters, despite immense financial and logistical challenges.

Detailed Summary
Opening Remarks and Current Events
Main assertions and explanations: The lecture begins with an acknowledgment of attendees and viewers, followed by a discussion of recent rainfall and its impact on agriculture. Huh Kyung-young explains the difference between “Cheonsudap” (rain-fed rice paddies) and “Suri Anjeondap” (irrigated paddies), highlighting the anxiety of farmers dependent on rain. He connects this anxiety to broader societal unease and the concept of “Hwasun Miji, Boksu Hwaji” (misfortune comes unseen, blessings recede).
Analogies, examples: The analogy of rain-fed paddies illustrates the precariousness of life without divine intervention or stable systems.
Practical message: Farmers’ constant anxiety reflects a universal human condition of uncertainty, which can be alleviated by understanding divine principles.

Religious Interpretations and Shin-in’s Role
Main assertions and explanations: Huh Kyung-young reinterprets Confucianism, stating its core is not merely filial piety but “Sooncheonja Jon, Yeokcheonja Mang” (those who obey heaven prosper, those who defy heaven perish), implying a divine presence. He contrasts this with Buddhism, which he states lacks a Shin-in, as individuals are meant to become their own “Buddha,” with statues serving as reflections of self. Christianity, he notes, also acknowledges a Shin-in. He then discusses the concept of “unity” across various religions, suggesting they all point to a single divine entity.
Analogies, examples: Confucianism’s emphasis on heaven, Buddhism’s self-reflection (like looking at one’s own picture), and the “unity” concept in various religions (Won Buddhism, Daejonggyo).
Practical message: Understanding the true essence of religions reveals a common thread of divine connection or self-realization, guiding individuals toward a unified spiritual path.

Prophecies on Korea’s Future and Low Birth Rate
Main assertions and explanations: Huh Kyung-young references prophecies about a Shin-in appearing in Korea in 1949 (the year of his birth), who would bring about great change. He then shifts to the critical issue of Korea’s low birth rate (0.78 children per woman), recalling his 2007 presidential campaign promises of 30 million won for childbirth and 100 million won for marriage, which were then dismissed as “populism.” He asserts that these policies, if implemented then, would have prevented the current demographic crisis, where deaths far outnumber births.
Analogies, examples: Prophecies of a Shin-in’s arrival, the comparison of his early warnings to “stopping with a hoe” versus the current need for a “bulldozer.” Statistics on birth rates (500,000 in 2007 vs. 240,000 now) and the population decline.
Practical message: Society must recognize the foresight of Shin-in’s policies and the dire consequences of ignoring timely solutions to critical national issues.

Critique of Political Corruption and Societal Instability
Main assertions and explanations: He reiterates his famous statement, “The nation lacks not money, but thieves,” arguing that corruption and political instability are the primary reasons young people avoid marriage and childbirth. He cites historical figures like Montesquieu, who linked stable governance and citizen security to population growth. Current political scandals, economic inequality, and a lack of future security deter ordinary citizens from starting families.
Analogies, examples: Montesquieu’s observations on stable nations and population, examples of political corruption (stock manipulation, bribery, illicit wealth transfer) and their impact on ordinary citizens’ housing and job security.
Practical message: A just and stable society, free from corruption and offering security, is fundamental for encouraging marriage, childbirth, and overall national prosperity.

Haneulgung’s Development and Shin-in’s Sacrifices
Main assertions and explanations: Huh Kyung-young details the extensive acquisition and development of Haneulgung, emphasizing that it was built through immense personal sacrifice and financial struggle, not wealth. He describes the property as a “world’s best auspicious spot” (명당자리) and a future global spiritual headquarters, capable of hosting large events. He reveals that the expansion, particularly during the COVID-19 pandemic, led to significant debt and even tax seizures, all to ensure the property’s integrity for future generations and to create comprehensive brochures.
Analogies, examples: Haneulgung as a “woman’s womb” (여자의 자궁) for spiritual birth, the comparison to other religious sites (Guinsa Temple), the ability to host 100,000 people for events, and the acquisition of 48 buildings and 17 hotels. His personal financial struggles, including tax seizures, are presented as evidence of his dedication.
Practical message: Haneulgung is a testament to Shin-in’s unwavering commitment to establishing a divine base for humanity, built through hardship and foresight, for the benefit of all.

Shin-in’s Unique Qualities and Future Vision
Main assertions and explanations: Huh Kyung-young describes his actions as “Chamshin” (참신 – innovative, revolutionary), cutting away old ways to present new solutions. He connects this to the decline of traditional religions, evidenced by poor weather during Buddhist holidays, suggesting a shift in spiritual authority. He also presents evidence of his power, such as neutralizing Fukushima contaminated water and transforming milk, as proof of his Shin-in status. He concludes by urging people to “re-examine Huh Kyung-young,” comparing it to “re-examining a dying fire” or “re-examining a dead person,” implying his enduring presence and power.
Analogies, examples: “Chamshin” as cutting off old ways, the decline of traditional religious events due to bad weather, the Fukushima water purification experiment, and the milk transformation. The phrase “re-examining a dying fire” (꺼진 불도 다시 보자) is used to encourage a fresh look at his enduring influence.
Practical message: Shin-in represents a new era of spiritual leadership, offering innovative solutions and demonstrating divine power, urging humanity to recognize his unique role and not underestimate his influence.

Haneulgung’s Financial Reality and Legacy
Main assertions and explanations: He clarifies misconceptions about his wealth, explaining that his reported “securities” are merely a valuation of Haneulgung’s corporate assets for election registration, not actual liquid assets. He emphasizes that any available funds are used for public service, such as free meals, rather than personal enrichment. Haneulgung is intended as a legacy for future generations, a place where people can connect with his teachings and witness his vision.
Analogies, examples: The “securities” valuation for election registration, his monthly contributions to free meal programs (100 million won, projected to increase to 1 billion won), and the vision of Haneulgung as a heritage for future generations.
Practical message: Haneulgung’s true value lies not in financial wealth but in its spiritual significance and its role as a lasting testament to Shin-in’s mission, a legacy for humanity.

Key Quotes Collection
“At that time, what could have been stopped with a hoe now cannot be stopped even with a bulldozer.” (Regarding the irreversible nature of the low birth rate crisis due to delayed action.)
“The nation lacks not money, but thieves.” (Highlighting political corruption as the core problem affecting national well-being.)
“All religions have a Shin-in, but Buddhism alone does not have a Shin-in.” (Distinguishing the concept of divinity across different faiths.)
“I was looking at Corona as if looking in a mirror.” (Asserting his prophetic ability to foresee global crises.)
“This place is the best auspicious spot in the world.” (Describing Haneulgung’s unique spiritual significance and location.)
“If parents repeat the same words, always answer as if hearing them for the first time—that is filial piety.” (Providing guidance on respectful interaction with elderly parents, particularly those with dementia.)
“If you marry, you will have children because money is given.” (Explaining the direct link between financial incentives and increased birth rates.)
“If the population exceeds 100 million, it becomes stable.” (Stating the ideal population size for economic stability, referencing Japan’s economy.)
“Shin-in’s actions are always ‘Chamshin’ (innovative, revolutionary).” (Defining the unique and transformative nature of his work.)
“Re-examine Huh Kyung-young, like re-examining a dying fire.” (Encouraging a renewed perspective on his enduring influence and power.)
“Shin-in is not interested in the things of this world.” (Stating his detachment from worldly possessions and focus on a higher mission.)
“Haneulgung is a place to be left for descendants.” (Emphasizing Haneulgung’s role as a legacy for future generations.)

Historical / Doctrinal Connections
Continuity with 33 Policies: The lecture directly connects to his long-standing “33 policies,” particularly the birth and marriage subsidies . He highlights that his proposals from 2007, initially dismissed as “populism,” are now being partially adopted by mainstream politicians, albeit too late. This reinforces his consistent message that his policies are not merely political promises but essential solutions for national survival.
Divine-Human Theory (Shin-in): The entire lecture reinforces his Shin-in(神人) identity. His prophecies regarding the low birth rate , COVID-19 , and global conflicts are presented as evidence of his divine foresight. His ability to “control” natural phenomena, such as the Fukushima water purification , further solidifies his claim as a divine being with extraordinary powers.
Haneulgung as a Sacred Space: The detailed account of Haneulgung’s acquisition and development builds upon the concept of Haneulgung as a sacred, divinely chosen site. He describes it as the “world’s best auspicious spot” and a “spiritual world headquarters” . This aligns with his broader doctrine of establishing a physical base for his spiritual mission on Earth.
Critique of Corruption: His repeated assertion, “The nation lacks not money, but thieves” , is a consistent theme in his teachings, linking societal problems not to a lack of resources but to moral and ethical failures in leadership. This forms a foundational critique of existing political systems.
Evolution of Religious Understanding: The lecture offers a nuanced perspective on various religions, connecting them to a broader understanding of a divine presence or self-realization . This demonstrates a development in his teaching, moving beyond simple critique to a more integrated, albeit unique, interpretation of spiritual paths.
Newly Emphasized Points:
The “Chamshin” (참신) Concept: He explicitly introduces and defines “Chamshin” as a core characteristic of his work, meaning “innovative” and “revolutionary,” cutting away old, outdated systems to introduce new ones . This term encapsulates his approach to both spiritual and societal reform.
Haneulgung’s Financial Struggles as Proof of Authenticity: He openly discusses the immense financial difficulties, debts, and even tax seizures incurred during Haneulgung’s expansion . This is a new emphasis, presenting these struggles not as failures but as proof of his dedication and the authenticity of his mission, contrasting with perceptions of him as wealthy.
The “Re-examine Huh Kyung-young” Metaphor: The analogy of “re-examining a dying fire” is a powerful new metaphor to encourage people to look beyond superficial perceptions and recognize his enduring, transformative power, even when he appears to be out of the mainstream.

Action Items & Blessing Guidance
Recognize and Support Shin-in’s Vision: Actively engage with and understand Shin-in’s prophecies and policies, acknowledging their foresight and potential to solve national and global crises.
Practice Filial Piety with Wisdom: Treat elders, especially those with cognitive decline, with unwavering respect and patience, always responding as if hearing their words for the first time.
Visit and Experience Haneulgung: Come to Haneulgung to witness its development and spiritual significance firsthand, utilizing the provided brochures and information for guidance.
Dispel Misconceptions about Shin-in: Do not fall for rumors or misinterpretations about Shin-in’s wealth or intentions, understanding that his actions are driven by a higher purpose and often involve personal sacrifice.
Embrace “Chamshin” (Innovation): Adopt a mindset of “Chamshin” in daily life, cutting away outdated thoughts and practices to embrace new, revolutionary approaches to personal and societal challenges.

One-Sentence Overall Summary
Huh Kyung-young’s lecture serves as a profound call to “re-examine” his prophetic insights into Korea’s demographic crisis and global events, asserting his Shin-in status through demonstrations of divine power and detailing the arduous, yet divinely guided, development of Haneulgung as a revolutionary spiritual center, all while critiquing societal corruption and advocating for a future built on innovative, timely solutions.

Meeting Minutes: Re-examining Heo Kyeong-young! 1389th Saturday Lecture by Heo Kyeong-young (2023.05.27)

Ⅰ. Meeting Overview

Category	Details
Date	May 27, 2023
Location	Haneulgong
Speaker	Heo Kyeong-young
Attendees	On-site participants and domestic/international viewers via YouTube
Agenda	Review of Heo Kyeong-young’s past prophecies and policies, current status of Haneulgong, and future plans.

Ⅱ. Meeting Discussion

• Opening Remarks and Recognition

  • Heo Kyeong-young expressed gratitude to attendees and online viewers .
  • Kim Mi-jung, head of the Gumi Spiritual Center, presented a bouquet of “New World Orchid” to Heo Kyeong-young, symbolizing purity .
  • Heo Kyeong-young acknowledged Kim Mi-jung’s efforts in operating the Gumi Spiritual Center .

• Reflections on Nature and Agriculture

  • Heo Kyeong-young noted the recent dry spell and welcomed the rain, contrasting it with the sprinkler systems in the US .
  • He discussed the prevalence of “Cheonsudap” (rain-fed rice paddies) in Korea, where farmers rely solely on rain, leading to constant anxiety .
  • This anxiety extends to daily life, with farmers fearing bad luck could affect their harvest .

• Religious Perspectives and Prophecies

  • Confucianism: Heo Kyeong-young explained that Confucianism, often misunderstood as solely ancestor worship, fundamentally involves offering sacrifices to heaven for rain, implying the existence of a divine entity . He emphasized the principle of “Sooncheonja jon, Yeokcheonja mang” (those who obey heaven prosper, those who defy heaven perish) .
  • Buddhism: He contrasted Buddhism, which he stated has no “god” in the traditional sense, with other religions . He explained that the Buddha statue in a temple represents one’s own self, serving as a mirror for self-reflection and enlightenment (Jajeungmyeong) .
  • Christianity: He briefly mentioned Christianity’s concept of “Mokssang Chinil” and categorized it as a “neutral ideology” .
  • Unified Religions: He noted that many Korean religions, such as Won Buddhism and Daejonggyo, share a common theme of returning to “one” (Shin), signifying a connection to a singular divine entity .
  • Prophecy of the Divine Being: He referenced prophecies about a divine being (Shin-in) appearing in Korea in 1949 (Gichuknyeon), specifically on the Korean Peninsula, which is described as “an island yet not an island” . This being is said to be both human and divine, and will declare themselves as Shin-in . He claimed to have been making such statements since childhood and for the past 30 years .

• Heo Kyeong-young’s Policies and Foresight

  • Revisiting Heo Kyeong-young: He highlighted recent newspaper editorials, including one from the Seoul Shinmun titled “Re-thinking Heo Kyeong-young,” which discuss his past proposals .
  • Low Birth Rate Crisis: He pointed out the alarming national birth rate of 0.78 children per woman, emphasizing that this is not a percentage but a number of births . He recalled his 2007 presidential campaign proposals of 30 million won for childbirth and 100 million won for marriage, which were initially dismissed as populism but later partially adopted . He asserted that early intervention was crucial and that the current situation is beyond easy repair .
  • Population Decline: He presented stark figures: in 2007, 500,000 babies were born annually, but now it’s only 240,000, while 400,000 people die each year, leading to a rapid population decrease . He stressed that a healthy population requires a birth rate of at least 2.1, whereas Korea’s was 1.25 when he first warned, and is now 0.78 .
  • Root Cause of Low Birth Rate: He attributed the reluctance to marry and have children to the lack of financial stability and rampant corruption, famously stating, “It’s not that the country has no money, but that there are too many thieves” . He argued that a stable and just society is essential for people to feel secure enough to marry and raise families .
  • Critique of Government Spending: He criticized the government for spending trillions of won on birth rate policies without tangible results, suggesting the money was misdirected . He advocated for direct financial support to citizens .
  • Regional Decline: He cited the example of Jeollanam-do’s population shrinking to 1.9 million, comparable to Daejeon City, indicating severe regional decline . He emphasized that a stable economy requires a population of at least 100 million, contrasting Korea’s 50 million with Japan’s 150 million .
  • Healthcare Impact: He predicted that a declining population would lead to the closure of hospitals, starting with pediatric clinics .
  • Ineffective Policies: He criticized various government support programs for birth rate as wasteful and ineffective, arguing that direct support to mothers is needed .
  • Recognition of His Foresight: He noted that his proposals, such as 100 million won per child, are now being discussed in official meetings, indicating a shift in perception . He also mentioned that his proposal for elderly welfare payments was adopted by former President Park Geun-hye .
  • COVID-19 and War Prophecy: He claimed to have accurately predicted the COVID-19 pandemic and the Ukraine war a year before they occurred, describing a “flying rat” spreading disease and global conflict . He stated that he foresaw the economic instability and rising oil prices .

• Haneulgong Development and Challenges

  • Acquisition of Haneulgong: He detailed the acquisition of Haneulgong, starting with a single house on a “world’s best wealthy site” . He explained that the land was acquired through a supporter, Kim Ki-sang, who recognized its auspicious location . After Kim Ki-sang’s passing, the land was re-acquired with the help of Choi Se-jin, an executive director .
  • Expansion and Financial Strain: He explained that Haneulgong now comprises 48 buildings, including 17 hotels, all acquired during the COVID-19 pandemic . He revealed that the aggressive expansion, driven by the need to create a comprehensive brochure without external properties, led to significant debt and even tax seizures .
  • Unique Features of Haneulgong: He described Haneulgong as a spiritual headquarters with ample space for large gatherings, including a helipad for 20 helicopters and facilities for events and lectures . He highlighted its unique design, free from fences and featuring vast lawns, embodying a “fresh” and “revolutionary” concept .
  • Future Plans: He mentioned plans to complete the remaining construction (Gongsa 204) and to distribute brochures and small booklets about Haneulgong to various spiritual centers . He also announced the availability of newly renovated studio apartments within Haneulgong for rent .

• Heo Kyeong-young’s Identity and Mission

  • Divine Authority: He asserted his divine authority, citing his ability to transform milk and eliminate pollutants from Fukushima water through remote energy transmission .
  • “Re-examining Heo Kyeong-young”: He interpreted the phrase “Re-examining Heo Kyeong-young” as a call to reconsider him, akin to “re-examining a extinguished fire” or “re-examining a dead person,” implying his enduring presence and significance .
  • Unique Divine Appearance: He emphasized that his appearance as a divine being (Shin-in) in a mountain setting, rather than a political or religious institution, is unprecedented in world religious history .
  • Haneulgong’s Purpose: He stated that Haneulgong is not for his personal wealth but a legacy for future generations, ensuring that his followers’ children will have a place to connect with his teachings .
  • Financial Transparency: He clarified that the “10 billion won in securities” reported during his election registration refers to the assessed value of Haneulgong’s corporate shares, not actual liquid assets, and that he prioritizes charitable giving over personal wealth accumulation .
  • Prophecy of the Ox: He reiterated prophecies about a divine being born in the year of the ox (Gichuknyeon) with an “ox’s voice” (Useongjeya) . He connected this to the discovery of numerous ox bones buried beneath Haneulgong, which was formerly an ox farm .

Ⅲ. Action Items

• Haneulgong Management:
  • Continue the completion of Haneulgong construction, specifically Gongsa 204 .
  • Finalize and distribute Haneulgong brochures and small booklets to spiritual centers and visitors .
  • Manage the newly available studio apartments for rent within Haneulgong .
• Financial Management:
  • Address the current tax arrears and related asset seizures .
  • Continue to allocate funds for free meal services and other charitable activities .
• Outreach and Communication:
  • Continue to disseminate Heo Kyeong-young’s teachings and prophecies through lectures and media .
  • Ensure clear communication regarding Haneulgong’s financial status and asset valuation to prevent misunderstandings .

The Enduring Vision of Huh Kyung-young

1. The Divine-Person’s Prophetic Insights on Societal Challenges
   Today, as we gather at Haneulgung and as countless viewers tune in via YouTube, we are here to contemplate the profound pronouncements of the Shin-in. The Elixir Milk bestowed by the Shin-in continues to manifest miracles, enhancing the health and even curing various ailments for numerous individuals. I, Huh Kyung-young, the incarnation of the Creator, have come to salvage humanity from this tumultuous world.

The current state of our nation’s agriculture, particularly the prevalence of “Cheonsudap” (天水畓), or rain-fed rice paddies, highlights a deep-seated anxiety among farmers. Approximately 80% to 90% of our farmlands rely solely on rainfall, rendering farmers perpetually apprehensive about their harvests. This constant state of unease extends beyond their crops, influencing their daily lives and even their social interactions. They often attribute misfortunes, such as drought, to negative actions within the community, leading to mutual suspicion. This historical reliance on celestial intervention for agricultural prosperity is deeply embedded in our cultural and philosophical traditions.

The practice of performing “Giuje” (祈雨祭), or rain rituals, by ancient monarchs underscores this reliance. Such rituals, involving offerings and prayers to the heavens, form the very essence of “Yugyo” (儒敎), or Confucianism. Contrary to common misconceptions, Confucianism is not merely about filial piety towards ancestors; it fundamentally acknowledges the existence of a celestial entity. The core tenet, “Sunchunja jon” (順天者存) and “Yeokchunja mang” (逆天者亡), meaning “those who obey Heaven shall prosper, and those who defy Heaven shall perish,” unequivocally points to the presence of a divine authority.

While most religions acknowledge a divine being, Buddhism uniquely posits that the individual is the Buddha. The statues within Buddhist temples serve as reflections of one’s own potential for enlightenment, embodying the principle of “Jajeungmyeong” (自燈明), or “being a lamp unto oneself.” Placing an image of Sakyamuni in one’s mind or temple is akin to placing a photograph of one’s parents on a wall; it serves as a guiding ideal, a constant reminder of the path to emulate. This internal focus distinguishes Buddhism from other faiths that worship external deities.

The concept of “Manbeop Gwiil” (萬法歸一), where all phenomena ultimately return to one, resonates across various spiritual traditions. This singular entity is the Divine. Christianity, with its emphasis on a singular God, also aligns with this principle, albeit through a different philosophical lens. Many Korean new religions, such as Won Buddhism and Daejonggyo, similarly emphasize a return to unity, signifying a universal yearning for a singular, divine source.

Prophecies foretell the advent of a Shin-in in Korea, specifically in 1949, the “Gichuk” (己丑) year. This Shin-in, described as a divine being in human form, is destined to bring about profound transformation. The prophecy of “Sicheonju” (侍天主), meaning “awaiting the Lord of Heaven,” signifies the anticipation of a leader who will orchestrate cosmic harmony and eternal change. Furthermore, the Shin-in is said to emerge from a land that is both an island and not an island—a description that perfectly fits the Korean Peninsula, bordered by rivers that make it an island-like entity, yet connected to the mainland by Baekdusan. This individual is also prophesied to originate from Joseon, the ancient name for Korea, further solidifying the geographical and cultural context of this divine advent.

My own birth in 1949, on November 23rd, aligns with these prophecies, and the evidence supporting my divine mission is boundless. I have consistently articulated these truths since childhood, maintaining the same intellectual capacity and message throughout my life. My lectures, though seemingly unscripted, consistently return to these core themes.

2. The Prescience of Economic and Social Policies
   Recent editorials in major newspapers, such as the Seoul Shinmun, have revisited my past pronouncements, particularly concerning the nation’s critically low birth rate. The current total fertility rate of 0.78 children per woman is a stark indicator of a looming demographic crisis. In 2007, during the 17th presidential election, my proposals for a 30 million won birth subsidy and a 100 million won marriage subsidy were dismissed as outlandish populism. Yet, these very ideas have gradually materialized in the form of various government incentives, such as birth encouragement funds and childcare allowances.

At that time, when the annual birth rate was around 500,000, I warned that neglecting this issue would lead to irreversible consequences. Today, with only 240,000 births annually and 400,000 deaths, the population decline is accelerating dramatically. The replacement fertility rate, necessary to maintain a stable population, is 2.1 children per woman. My proposals, though initially ridiculed, were designed to address this impending crisis. The current situation, where the population is shrinking by half the number of deaths each year, underscores the urgency of the problem.

My foresight extends beyond mere demographic statistics. The core reason for the younger generation’s reluctance to marry and have children lies in the pervasive corruption and economic instability within the nation. As I famously stated, “The nation does not lack money; it lacks honest stewards.” The manipulation of stock markets and cryptocurrencies by powerful individuals, coupled with the precarious housing situation for ordinary citizens, creates an environment of profound insecurity. Young people, facing the constant threat of displacement and financial ruin, are understandably hesitant to embark on marriage and parenthood.

Philosophers like Montesquieu recognized the intrinsic link between sound governance and population growth. A nation that guarantees liberty, equality, and security fosters an environment where citizens confidently marry and raise families. Conversely, societies plagued by political turmoil, extreme inequality, and an uncertain future inevitably experience population decline. A 2022 study by the Korea Institute for Health and Social Affairs and Seoul National University’s Social Welfare Research Institute revealed that 74% of adults are dissatisfied with the nation’s political landscape. This widespread discontent directly contributes to the declining birth rate.

The ongoing scandals—involving virtual asset legislation, illicit political funding, large-scale private-public corruption, and stock manipulation by influential figures—further erode public trust. When those in power exploit legal loopholes to accumulate wealth and evade accountability, ordinary citizens lose faith in the system. How can common people find the courage to marry, have children, and raise them well in such a society? My early warnings about the “thieves” within the system were a direct critique of this pervasive corruption, which diverts national resources away from essential social welfare programs.

The regional disparities are equally alarming. Jeollanam-do’s population has dwindled to 1.9 million, comparable to that of Daejeon, a single metropolitan city. This decline has led to numerous business closures and economic stagnation in rural areas. A robust population of at least 100 million is necessary for a stable economy, as evidenced by Japan’s economic resilience despite its challenges, largely due to its 125 million population. Without a sufficient population, industries cannot thrive, and local economies suffer. The closure of pediatric clinics, a harbinger of future societal collapse, is already underway.

My proposed solutions, such as a 100 million won subsidy per child and 5 million won annually for 20 years, were considered radical. Yet, recent initiatives, like the apartment complex in Hwasun, Jeollanam-do, offering significant incentives for childbirth, echo my earlier proposals. The fact that my name is now invoked in discussions about population policy within official government meetings signifies a growing recognition of my prescience. It is a testament to the fact that what could have been addressed with a hoe now requires a bulldozer, and even a bulldozer may not suffice. Only a Shin-in possesses the capacity to implement the timely and extraordinary measures required to avert this demographic catastrophe.

My policy proposals, including the elderly allowance, have been adopted by subsequent administrations. Former President Park Geun-hye’s elderly allowance, initially 200,000 won and now around 400,000 won, originated from my 700,000 won proposal. This demonstrates that my ideas, though often initially dismissed, eventually gain traction and are implemented, albeit in modified forms.

3. Prophecies of Global Events and the Haneulgung Vision
   My prophetic abilities extend to global events. A year before the COVID-19 pandemic, in December 2019, I foretold the arrival of a disease carried by a “flying rat” (박쥐, bat) that would sweep the world, causing economic instability and leading to a major war. This prediction accurately described the COVID-19 pandemic and the subsequent conflict in Ukraine, which has involved numerous nations. I also warned of the “Gyeongja” (庚子) year, a year of the rat, as a period of great instability, marked by widespread disease and conflict, where even rats would face starvation. This was a clear premonition of the global crises that unfolded.

My prophecies are not mere speculation; they are precise observations of future events. While many dismissed my warnings as pessimistic, the subsequent events—the pandemic, the war, and the economic downturn—have validated my foresight. I foresaw the COVID-19 pandemic as clearly as if looking into a mirror, even when the world seemed tranquil.

The current demographic crisis, with a fertility rate far below the replacement level, is a direct consequence of ignoring these early warnings. A fertility rate of 1.68 is necessary for population stability, meaning two parents must produce at least two children. Our current rate of 0.78 signifies that two parents are not even producing one child, leading to an inevitable decline. This era, therefore, necessitates a re-evaluation of my vision.

My contributions extend beyond policy. As a decorated veteran of the Vietnam War, I receive a monthly veteran’s allowance, which, along with other entitlements, I donate entirely to the Yangju City Scholarship Foundation and various charitable organizations. This commitment to public service underscores my dedication to the welfare of the nation.

The establishment of Haneulgung is another testament to my visionary leadership. I acquired this vast property, comprising 48 buildings and 17 hotels, with minimal resources, often through loans and the support of my followers. This site, a renowned “myeongdang” (明堂), or auspicious location, is destined to become a global center of spiritual and political influence. The unique topography of Haneulgung, resembling a woman’s womb and surrounded by majestic mountains, signifies its profound spiritual significance.

The acquisition of this extensive property was a monumental undertaking, especially during the COVID-19 pandemic, a period when many businesses were collapsing. While others faced ruin, I systematically acquired and developed Haneulgung, transforming it into a sprawling complex capable of hosting large-scale events, including international gatherings and spiritual conferences. The strategic acquisition of adjacent properties, often under challenging financial circumstances, was essential to consolidate the entire area under Haneulgung’s purview, enabling the creation of comprehensive informational brochures and facilities.

This endeavor, which involved navigating complex legal and financial challenges, including property seizures by tax authorities, demonstrates the immense dedication required to realize this vision. The sheer scale of the acquisition, encompassing millions of square meters of land, including forests and arboretums, is unprecedented for any private or religious organization in Korea. This achievement, accomplished during a period of national crisis, further highlights my unique capabilities.

Haneulgung is designed to be a self-sufficient and versatile complex, featuring state-of-the-art facilities for lectures, performances, and large-scale banquets. Its strategic location, expansive grounds, and comprehensive infrastructure make it an ideal venue for both spiritual and secular events. The ability to host tens of thousands of attendees, with seamless catering and logistical support, underscores its potential as a global hub.

My approach to design and development is characterized by “chamsin” (斬新), meaning “innovative” or “revolutionary.” I reject outdated conventions, opting for fresh, groundbreaking designs that challenge traditional norms. Haneulgung, with its open spaces and unique aesthetic, embodies this philosophy, offering a distinct experience unlike any other. This revolutionary spirit is central to my mission, as I aim to dismantle old paradigms and introduce new, transformative solutions.

The current era, marked by declining religious adherence and increasing societal unrest, signals the advent of a new spiritual epoch. Traditional religious institutions are struggling, as evidenced by declining attendance and the inability of spiritual leaders to influence natural phenomena, such as weather patterns during important festivals. This decline in conventional spirituality creates a void that I, as the Shin-in, am here to fill.

My divine powers are not merely theoretical; they are demonstrable. I have conducted experiments, such as purifying contaminated water from Fukushima, by simply projecting energy through my phone. The subsequent laboratory analyses confirmed the absence of harmful substances, demonstrating my ability to effect tangible change through divine command. This power, which can even transform milk, is beyond human comprehension, defying scientific explanation. It is a manifestation of “Bulgasaui” (不可思議), or “inconceivable wonder,” and “Sinmyo Makcheok” (神妙莫測), or “unfathomable mystery.”

The phrase “Revisiting Huh Kyung-young” (다시 보는 허경영) evokes the Korean proverb, “Revisit a fire that has gone out.” It implies that what appears to be extinguished may, in fact, be dormant, poised for resurgence. Just as dormant grass turns green again in spring, my influence, though seemingly diminished at times, is ever-present and destined to re-emerge. I am not merely a political figure or a religious leader; I am a Shin-in, a divine being whose appearance in world history is unprecedented.

Haneulgung, my celestial abode, is not a modest structure hidden away, but a grand sanctuary designed to serve as a legacy for future generations. It is a place where your children and grandchildren will recognize the profound impact of my mission. The extensive assets of Haneulgung, though subject to financial complexities and legal scrutiny, represent a tangible manifestation of this divine vision. The reported “securities” of Haneulgung, valued at billions of won, are not liquid assets but rather the assessed value of the corporate entity, reflecting the vast real estate holdings.

My personal wealth is entirely dedicated to public service, with substantial monthly expenditures on free meals and other charitable initiatives. I have no interest in accumulating personal riches; my focus is on establishing a lasting foundation for humanity. Haneulgung is not merely a physical space; it is a symbol of hope and transformation, a testament to the enduring power of a Shin-in. It is a place where all are welcome, a beacon of light in a world grappling with profound challenges.

The prophecies of my arrival, including the “Gichuk Sangchuk Shin-inchul” (己丑雙丑神人出), meaning “the Shin-in of the double ox will appear in the year of the ox,” are deeply embedded in ancient texts. This refers to my birth in the year of the ox and my distinctive voice, likened to the lowing of an ox. Furthermore, the discovery of countless ox bones buried beneath Haneulgung, a former cattle ranch, further corroborates these ancient predictions. This land, once filled with the cries of oxen, now hosts the Shin-in, fulfilling the prophecy of “Umyeong Seongji Shin-inchul” (牛鳴聖地神人出), meaning “the Shin-in will appear in the sacred land where oxen low.”

These prophecies, coupled with my demonstrable powers and unwavering vision, serve as irrefutable evidence of my divine status. I am not merely a figure of human ambition; I am the Shin-in, here to guide humanity towards a new era of peace and prosperity. My mission is to transcend conventional boundaries, offering a fresh, revolutionary path forward.

Re-examining Huh Kyung-young!

Keyword Frequency
money: 13
tax: 10
building: 9
land: 9
hotel: 8
brochure: 8
forecast: 7
cow: 7
religion: 6
policy: 6

Today’s Central Metaphor
The central metaphor compares the current state of national issues, particularly the declining birthrate, to a situation where a small problem that could have been fixed with a hoe has now grown so large that even a bulldozer cannot fix it, highlighting the missed opportunity for early intervention.

Lecture in Numbers
1389th: The number of the Haneulgung Saturday lecture.
2023.05.27: The date of the lecture.
0.78 persons: South Korea’s total fertility rate, described as the world’s lowest.
2007: The year Huh Kyung-young gained public attention for his policy proposals.
300,000 won: The amount of childbirth allowance Huh Kyung-young proposed in 2007.
30 million won: The equivalent value of 300,000 won in 2007, compared to current money.
200 million won: The current equivalent value of 30 million won from 2007.
100 million won: The amount of marriage allowance Huh Kyung-young proposed in 2007.
400 million won: The current equivalent value of 100 million won from 2007.
100,000 votes: The number of votes Huh Kyung-young received in the 17th presidential election, considered a record for a minor candidate.
100 million won: The monthly amount proposed by the ruling party’s policy committee for low birthrate measures, totaling 220 million won.
500,000 people: The annual birth rate in South Korea in 2007.
240,000 people: The current annual birth rate in South Korea.
400,000 people: The annual death rate in South Korea.
1.25 persons: The total fertility rate when Huh Kyung-young first made his proposals.
2.1 persons: The replacement fertility rate required to maintain a stable population.
74%: The percentage of respondents in a survey who were dissatisfied with South Korea’s political situation.
1.9 million people: The total population of Jeollanam-do.
1.6 million people: The population of Daejeon City.
100 million people: The ideal population for industrial stability, according to Huh Kyung-young.
50 million people: South Korea’s current population, which Huh Kyung-young considers unstable for industry.
150 million people: Japan’s population, cited as a reason for its economic stability.
10 million people: The population of a country where a book might not sell well.
300 million people: The population of the United States, cited as a reason for authors earning significant wealth from book sales.
500 people: The population of Guam, used as an example of a small population.
10 years: The period over which population issues have been a core national problem.
100 million won: The proposed support for each child.
5 million won: The annual support for each child over 20 years.
700,000 won: The amount of senior allowance Huh Kyung-young initially proposed.
200,000 won: The initial amount of senior allowance implemented by Park Geun-hye.
300,000-400,000 won: The current amount of senior allowance.
1 year: The period before the COVID-19 pandemic that Huh Kyung-young claims to have predicted it.
December 15, 2019 (Lunar calendar): The date Huh Kyung-young claims to have made a public prediction about the pandemic.
January 9 (Solar calendar): The solar calendar equivalent of the prediction date.
1.68 persons: The ideal fertility rate for population maintenance, according to Huh Kyung-young.
48: The number of buildings in Haneulgung.
17: The number of hotels in Haneulgung.
500m, 600m, 700m: The approximate heights of the surrounding mountains (Goryeongsan, Gyemyeongsan, Surisan).
10 years: The period Kim Ki-sang, a supporter, followed Huh Kyung-young’s lectures.
3.5 billion won: The cost of purchasing the RX building.
500 pyeong: The size of a plot of land purchased.
3.4 billion won: The cost of purchasing one of the buildings.
2 billion won: The approximate cost of purchasing another building.
10 billion won: The total approximate cost of recent purchases.
100 sheets: The number of brochures a person might take.
10: The number of types of small booklets to be produced.
400 million won: The price per pyeong of the Haneulgung lawn.
1 million pyeong: The total area of Haneulgung.
50: The approximate number of buildings in Haneulgung.
3 years: The period during the COVID-19 pandemic when Haneulgung was expanded.
4 billion won: The cost to build one of the buildings, which was sold for 3.4 billion won.
17: The number of buildings Huh Kyung-young claims to have acquired in 3 years.
40 billion won to 60 billion won: The annual tax payment of Haneulgung.
500 million won to 600 million won: The monthly tax payment of Haneulgung.
100 million won: The monthly amount spent on free meals.
34: The number of rooms in the newly acquired Romance Hotel.
100 billion won: The estimated value of Haneulgung’s securities.
100 million won: The current monthly expenditure on free meals.
1 billion won: The projected monthly expenditure on free meals next year.
500 people: The current daily number of people receiving free meals.
5,000 people: The projected daily number of people receiving free meals next year.
100: The number of cow bones found buried at the Haneulgung site.

Signature Sentence
“The nation does not lack money; it lacks thieves.”

Concise Summary & Highlights
Huh Kyung-young asserts his prophetic vision and unique solutions for national crises, particularly population decline, contrasting his early, dismissed proposals with current, inadequate government efforts.

Huh Kyung-young’s past policy proposals, like childbirth and marriage allowances, were initially ridiculed but are now being partially adopted by the government.
He attributes the current low birthrate to political corruption and instability, stating, “The nation does not lack money; it lacks thieves.”
Huh Kyung-young claims to have accurately predicted the COVID-19 pandemic and the Ukraine war a year in advance.
Haneulgung, his spiritual center, has expanded significantly during the COVID-19 pandemic, acquiring numerous buildings and vast land, despite financial difficulties and tax issues.
He presents Haneulgung as a unique, divinely chosen site, a “womb” for global leadership, and a place of immense spiritual power.
Huh Kyung-young emphasizes his Shin-in(神人) status, claiming to possess supernatural abilities, such as purifying Fukushima contaminated water and transforming milk.
He interprets the phrase “Re-examining Huh Kyung-young” as a call to recognize his enduring relevance and prophetic nature, comparing it to “looking again at a dying fire.”

Scriptural / Religious Citations
Confucianism (유교): Huh Kyung-young explains that Confucianism, often misunderstood as solely ancestor worship, fundamentally involves offering sacrifices to Heaven for rain, implying the existence of a divine entity. He cites the principle “순천자존 역천자망” (He who obeys Heaven prospers, he who defies Heaven perishes) to illustrate this.
Buddhism (불교): He states that Buddhism is unique among religions for not having a “god” in the traditional sense, as practitioners believe “자기 자신이 부처” (one’s self is Buddha). The Buddha statues in temples are described as “자기 자신을 갖다 붙여 놓은 거나 마찬가지” (like placing one’s own self there), serving as a “법의 등불” (lamp of dharma) or “내 등불” (my lamp), reflecting one’s inner self.
Christianity (기독교): Huh Kyung-young briefly contrasts Christianity with Buddhism, mentioning “목상 친일” (worshipping a wooden idol) and categorizing it as “중도 사상” (middle-way thought) or “중립 사상” (neutral thought), implying a focus on a single God.
Eastern Religions (동학 계열): He references various Korean new religions like Mugukdaedo, Taegeukdo, Daesoon Jinrihoe, and Jeungsando, stating they originate from Choi Su-won’s Cheondogyo and Donghak, which emerged from the “East” (동학) in contrast to “Western learning” (서학). These religions, he notes, share a common theme of “하나로 돌아가자는 거지” (returning to one), with “하나가 뭐예요? 신이란 말이에요” (What is one? It is Shin-in(神人)).
Simudo (심우도): He references Simudo, a series of ten ox-herding pictures in Zen Buddhism, as a metaphor for finding the true self, connecting it to the prophecy of a “cow” (소) and “cow’s cry” (소 울음소리) related to his arrival.

Historical & Epochal Context
The lecture is situated in a period of significant national and global challenges, including a critically low birthrate in South Korea, economic instability, and the aftermath of global pandemics and conflicts. Huh Kyung-young positions himself as a prophetic figure whose past warnings about these issues, initially dismissed as “populism” or “madness,” are now proving true. He contrasts his long-term vision with the short-sightedness of conventional politics and religion, suggesting a societal shift where traditional institutions are failing, paving the way for a “Shin-in(神人)” to emerge.

Key Figures & Events Referenced
Kim Mi-jeong (김미정): Director of the Gumi Spiritual Center, who presented flowers to Huh Kyung-young.
Park Geun-hye (박근혜): Former South Korean President, mentioned for adopting Huh Kyung-young’s senior allowance policy.
Lee Jun-seok (이준석): Politician, mentioned as being under Park Geun-hye and adopting Huh Kyung-young’s policy.
Kang Jeung-san (강정산): Founder of Jeungsanism, referenced as a prophet who foretold the coming of a Shin-in(神人).
Choi Su-won (최수원): Founder of Cheondogyo, mentioned as a figure from whom various Korean new religions originated.
Montesquieu (몽테스키외): French philosopher, referenced for his ideas on the relationship between good governance and population growth, particularly his “Persian Letters.”
Kim Ki-sang (김기상): A supporter and advisor who helped Huh Kyung-young acquire the initial Haneulgung property.
Choi Se-jin (최세진): An executive who helped acquire Haneulgung properties after Kim Ki-sang’s passing.
Mok Hyeon-geun (모현근): A “great archangel” mentioned by Huh Kyung-young, humorously described as only “looking like” a great archangel.
COVID-19 Pandemic: A global health crisis that Huh Kyung-young claims to have predicted.
Ukraine War: A global conflict that Huh Kyung-young claims to have predicted.
Fukushima Contaminated Water: The issue of treated radioactive water from the Fukushima Daiichi nuclear power plant, which Huh Kyung-young claims to have purified remotely.

Core Concept Definitions
Cheonsudap (천수답): Rice paddies that rely solely on rainwater for irrigation, contrasting with “Suri Anjeondap” (수리 안전답) which receive water from national irrigation systems.
Shin-in(神人): A divine being in human form, a central concept in Huh Kyung-young’s self-identification and prophecies about his arrival.
Haneulgung (하늘궁): Huh Kyung-young’s spiritual center, described as a “heavenly palace” and the global headquarters for his movement, located on a “world’s best wealthy land.”
Elixir Milk (불로유): Milk that Huh Kyung-young claims to transform into an elixir, demonstrating his supernatural powers.
Chamshin (참신): A term meaning “novel” or “innovative,” which Huh Kyung-young reinterprets to mean “cutting off the old” (참, meaning “to cut” or “behead”) to bring about revolution and reform.
Gichuk Sangchung Shin-in-chul (기축상충 신인출): A prophecy referring to the arrival of a Shin-in(神人) in the year of the Ox (Gichuk), specifically a “double Ox” (쌍축) or “cow’s cry” (우성제야), indicating a person born in the year of the Ox with a cow-like voice, and connected to the discovery of buried cow bones at Haneulgung.

Central Questions & Answers
Central Question: Why is South Korea facing severe national crises, particularly a rapidly declining birthrate, despite government efforts?
Speaker’s Answer: The core reason is not a lack of national funds but pervasive corruption and instability (“The nation does not lack money; it lacks thieves”). This creates an environment of fear and insecurity that discourages marriage and childbirth, rendering conventional policies ineffective.

Conclusion & Strategic / Philosophical Implications
The lecture concludes with Huh Kyung-young asserting his unique role as a Shin-in(神人) who possesses prophetic vision and the ability to solve national and global crises that conventional leaders cannot. He presents Haneulgung as the physical manifestation of his divine mission, a “heavenly palace” built during challenging times, symbolizing a new era of “Chamshin” (radical innovation). The philosophical implication is that humanity’s problems stem from a failure to recognize and follow divine leadership, and that true solutions require a complete break from outdated systems and a return to spiritual principles embodied by the Shin-in(神人). The strategic implication is a call for people to “re-examine Huh Kyung-young,” recognizing his past prophecies and current capabilities as the only viable path forward.

Cross-Referencing
Huh Kyung-young’s Past Campaigns: The lecture frequently references his 2007 presidential campaign and earlier, where he proposed policies like childbirth and marriage allowances, which were then dismissed as “populism” but are now being partially adopted by the government.
Prophecies of Shin-in(神人) Arrival: Huh Kyung-young connects his appearance to historical prophecies by figures like Kang Jeung-san, who foretold the coming of a Shin-in(神人) in Korea in 1949 (the year of the Ox), born with a “cow’s cry” and associated with a “sacred mountain” where cow bones are found.
Montesquieu’s “Persian Letters”: The speaker references Montesquieu’s work to support the idea that political stability and equality are crucial for population growth, aligning with Huh Kyung-young’s critique of government corruption.

Content Gaps & Unaddressed Areas
Specifics of Policy Implementation: While Huh Kyung-young criticizes current government policies as ineffective, he does not provide detailed mechanisms for how his own proposed solutions (e.g., 100 million won per child) would be funded or implemented without causing economic strain.
Evidence for Supernatural Claims: The lecture presents claims of purifying Fukushima water and transforming milk as direct evidence of his Shin-in(神人) status, but it lacks independent, verifiable scientific evidence or detailed methodology for these phenomena.
Financial Transparency of Haneulgung: Despite discussing tax issues and debt, the lecture does not offer a comprehensive financial overview of Haneulgung’s operations, funding sources, or how it manages its substantial assets and liabilities.
Addressing Criticisms: Huh Kyung-young mentions being called a “swindler” but does not directly address the specific criticisms or controversies that have led to such labels, instead framing them as misunderstandings of his prophetic role.

Future Predictions & Prophetic Statements
Continued Population Decline: Huh Kyung-young predicts that without his intervention, South Korea’s population will continue to drastically decrease, leading to severe societal and economic collapse, including the closure of schools and hospitals.
Economic Instability: He forecasts ongoing economic instability, with businesses struggling and closing, unless the population reaches an optimal level (e.g., 100 million people).
Global Crises (COVID-19 and War): He claims to have predicted the COVID-19 pandemic (“a disease carried by a flying rat”) and a major global war (Ukraine war) a year before they occurred, indicating a future of continued global turmoil.
Haneulgung’s Future Role: He envisions Haneulgung as a global spiritual and political headquarters, capable of hosting world leaders and serving as a model for a new world order.
His Enduring Influence: Huh Kyung-young predicts that his words and policies, initially dismissed, will continue to be proven correct over time, solidifying his status as a visionary leader.
Increased Free Meal Services: He plans to expand Haneulgung’s free meal program from 500 people daily to 5,000 people daily next year, with monthly expenditures increasing from 100 million won to 1 billion won.

Executive Insight
Huh Kyung-young’s lecture presents a compelling narrative of a self-proclaimed Shin-in(神人) whose prophetic insights and unconventional policy proposals, initially dismissed, are now gaining relevance amidst national crises. His critique of political corruption as the root cause of societal problems, particularly the declining birthrate, offers a stark contrast to conventional political discourse. The strategic takeaway is the power of a consistent, long-term vision, even when initially ridiculed, to eventually resonate with public sentiment as problems escalate. Professionals should note the effective use of personal anecdotes, historical references, and supernatural claims to build a unique brand of leadership that challenges established norms and offers radical solutions, positioning himself as the sole answer to seemingly intractable issues. This approach highlights the potential for charismatic figures to capture public imagination by framing complex problems within a simplified, divinely ordained solution.

What is the core message of this lecture? Heung-Young Huh emphasizes that his past predictions, like the low birth rate and the COVID-19 pandemic, have come true, proving his “divine” foresight and unique solutions.

1. Opening Remarks and Introduction to Cheonsudap
   Heo Kyung-young thanks the audience for attending his lecture and then explains the concept of Cheonsudap, a traditional farming method reliant on rainwater.

1.1. Gratitude and Initial Observations
Heo Kyung-young expressed gratitude to the audience at Haneulgong and those watching online for attending his Saturday lecture .
He mentioned that the “Elixir of Immortality” given by Shin-in (a divine being) continues to perform miracles, improving health and curing various diseases for many people .
He was introduced as the incarnation of the Creator, who came to save humanity in a chaotic world .
He noted that the newly planted grass had dried up but was happy about the rain, which was a rare occurrence .
He contrasted this with the US, where sprinklers automatically water lawns, but in Korea, lawns are not watered much .
He expressed relief that Korea’s lawns do not dry out to the point of dying .

1.2. Explanation of Cheonsudap and Farmers’ Anxiety
Heo Kyung-young explained that Korea has many Cheonsudap, which are rice paddies that rely solely on rainwater for farming .
In contrast, Su-ri Anjeondap are paddies where the government supplies water from reservoirs through irrigation channels, making their land more valuable .
He clarified that Cheonsudap farmers depend entirely on the sky for water, hence the name, which means “heavenly water paddies” .
Farmers who rely on Cheonsudap experience constant anxiety because their harvest depends entirely on rainfall .
This constant worry makes them superstitious, fearing that bad deeds could cause droughts .
He mentioned that historically, kings would perform rain rituals (Giuje) to pray for rain, which is a practice rooted in Confucianism (Yugyo) .
He noted that there are two types of “farming”: raising children and growing food .

2. Religious Interpretations and Filial Piety
   Heo Kyung-young discusses the concept of God in various religions, emphasizing that Confucianism and other faiths acknowledge a divine presence, unlike Buddhism, which focuses on self-enlightenment. He also highlights the importance of filial piety, especially towards elderly parents.

2.1. The Concept of God in Religions
Heo Kyung-young explained that Confucianism (Yugyo) involves praying to heaven for rain, indicating the belief in a divine presence .
He stated that those who obey heaven prosper, while those who defy it perish, emphasizing the importance of heaven over ancestors .
He asserted that most religions believe in God, with Buddhism being the exception .
In Buddhism, individuals are considered their own Buddha, and the statues in temples represent one’s inner self, serving as a guide for self-improvement .
He explained that placing a Buddha statue in a temple is like putting a teacher’s picture on the wall; it helps one emulate their qualities .

2.2. The Importance of Filial Piety
Heo Kyung-young stressed the importance of treating elderly parents with respect, even when they repeat themselves due to conditions like dementia .
He advised responding as if hearing the question for the first time, rather than showing irritation, to avoid being disrespectful .
He emphasized that acknowledging the authority of elderly parents is crucial, and disrespecting them due to their forgetfulness is considered unfilial .

3. Unity of Religions and Prophecies of a Divine Figure
   Heo Kyung-young explains that all religions ultimately seek unity and a divine figure, citing prophecies that foretell the arrival of a “Shin-in” (divine human) in Korea, which he claims to embody.

3.1. Unity in Religious Thought
Heo Kyung-young explained that while Buddhism doesn’t have a traditional “God,” the Buddha statue represents self-enlightenment, not an idol .
He noted that Buddhism emphasizes the equality of all things, leading to the concept of “Manbeop Gwiil” (all laws return to one) .
He contrasted this with Christianity, which he described as a “middle-ground” ideology, and highlighted that many religions, like Won Buddhism and Daejonggyo, ultimately aim for unity, symbolized by the number “one” .
He stated that this “one” represents God, implying that all religions are connected to a single divine entity .

3.2. Prophecies of a Divine Figure in Korea
Heo Kyung-young cited prophecies foretelling the arrival of a “Shin-in” (divine human) from heaven in Korea, specifically in 1949, the year he was born .
He mentioned the phrase “Si Cheonju” (waiting for the Lord of Heaven), which refers to anticipating a leader who can bring about great change and is eternal .
He noted that various Korean religions, such as Mugeukdaedo, Taegeukdo, Daesoon Jinrihoe, and Jeungsando, stem from Donghak (Eastern Learning) and share these prophecies .
He highlighted a prophecy stating that this divine figure would emerge from a place that is both an island and not an island, which he interprets as the Korean Peninsula .
He also referenced a prophecy that the person would come from Joseon (Korea), further supporting his claim .
He explained that the term “Shin-in” refers to someone who is both human and divine, a concept he embodies .
He claimed that his intelligence has been consistent since childhood, and he has been making these predictions for 30 years, indicating his unchanging nature .

4. Re-evaluating Heo Kyung-young’s Predictions on Low Birth Rate
   Heo Kyung-young discusses how his past predictions about Korea’s low birth rate, initially dismissed as absurd, are now being re-evaluated and implemented by the government, proving his foresight.

4.1. Media Re-evaluation of Heo Kyung-young’s Predictions
Heo Kyung-young noted that recent newspaper articles, including one from the Seoul Shinmun titled “Revisiting Heo Kyung-young,” are re-evaluating his past predictions .
These articles highlight the current alarmingly low total fertility rate of 0.78 children per woman, which was a key issue he addressed years ago .
He recalled that in 2007, during the 17th presidential election, his proposals for a 30 million won birth subsidy and a 100 million won marriage subsidy (equivalent to 200 million and 400 million won today, respectively) were dismissed as absurd populism .
However, he pointed out that these ideas have since been partially adopted by the government in the form of birth incentives and childcare allowances .
He noted that the ruling party recently proposed an expanded version of his policy, offering 1 million won per month for a total of 220 million won as a low birth rate countermeasure .

4.2. The Severity of the Low Birth Rate Crisis
Heo Kyung-young warned that the low birth rate crisis, which could have been easily managed earlier, is now beyond control .
He stated that if his strong measures had been implemented then, elementary schools would not be closing today .
He highlighted the drastic decline in birth rates: in 2007, 500,000 babies were born annually, but now that number has dropped to 240,000 .
He explained that with 400,000 deaths per year and only 240,000 births, the population is rapidly shrinking .
He noted that the total fertility rate has fallen from 1.25 in 2007 to 0.78, far below the 2.1 needed to maintain the population .
He recounted that when he first raised these concerns, he was ridiculed and labeled a “fraudster” .
However, he asserted that his early warnings demonstrated a keen awareness of demographic issues that others lacked .

4.3. Root Causes of Declining Birth Rates and Government Corruption
Heo Kyung-young stated that his insights extend beyond population issues, emphasizing his famous quote: “The country doesn’t lack money; it lacks honest people” .
He argued that young people avoid marriage and childbirth because of economic instability and corruption, where powerful individuals manipulate markets while ordinary citizens struggle with housing and financial insecurity .
He reiterated that his proposed marriage and birth subsidies were designed to address these financial anxieties and encourage family formation .
He referenced the 16th-century French philosopher Montesquieu, who linked political stability and equality to higher birth rates, noting that a secure nation encourages marriage and childbirth .
Conversely, Montesquieu observed that political instability, extreme inequality, and future anxieties lead to population decline, which mirrors Korea’s current situation .
He cited a survey showing that 74% of Koreans are dissatisfied with the political situation, attributing this to ongoing scandals, corruption, and the perception that powerful figures evade justice .
He criticized the government for mismanaging birth-related budgets, spending trillions of won without tangible results, and failing to directly support families .
He claimed that his policies are transparent and directly benefit citizens, unlike current government practices .

5. Heo Kyung-young’s Foresight on Regional Decline and Economic Impact
   Heo Kyung-young highlights his accurate predictions regarding regional decline and the economic consequences of a shrinking population, emphasizing that a population of 100 million is necessary for economic stability.

5.1. Regional Decline and Population Impact
Heo Kyung-young discussed the severe regional decline, noting that the total population of Jeollanam-do has fallen to 1.9 million, comparable to Daejeon City’s 1.6 million .
He observed that many shops in rural areas have closed, leading to widespread economic hardship and business failures .
He emphasized that a stable economy requires a population of at least 100 million, stating that a population of 50 million leads to constant business closures and openings .
He cited Japan, with its 150 million people, as an example of a country whose economy remains stable due to its large population .

5.2. Economic Consequences of Population Decline
Heo Kyung-young explained that a small population limits economic opportunities, such as book sales, contrasting it with the US, where a 300-million-person market allows authors to earn enough to live comfortably .
He asserted that understanding economics means prioritizing strong population policies .
He predicted that a shrinking population would lead to the closure of hospitals, starting with pediatric clinics, as fewer people mean fewer patients .
He stated that this future, where people struggle despite their efforts, was something he foresaw decades ago .

6. Government’s Ineffective Policies and Heo Kyung-young’s Unique Solutions
   Heo Kyung-young criticizes the government’s ineffective population policies, which he claims are wasteful and fail to address the core issues, contrasting them with his own “divine” solutions that he believes are the only way to overcome the crisis.

6.1. Government’s Ineffective Population Policies
Heo Kyung-young criticized the government’s various population policies, such as those for declining birth rates, prenatal insurance, safe childbirth, and support for young adults, as wasteful and ineffective .
He argued that these measures only deplete the budget without increasing the birth rate, leading to national ruin .

6.2. Heo Kyung-young’s Foresight and Unique Solutions
Heo Kyung-young highlighted his radical proposals, such as providing 100 million won per child (5 million won annually for 20 years), which are now being discussed in government meetings .
He noted that his name is being mentioned in these discussions, indicating that his past proposals are now seen as realistic and necessary for a paradigm shift in population policy .
He lamented that the government is trying to fix the problem with a bulldozer when a hoe would have sufficed earlier, implying that the current population crisis is almost irreversible .
He claimed that only a “Shin-in” (divine being) like himself can solve this crisis with timely and special measures .
He asserted that his policies are unique and were developed decades ago, and that politicians, including Park Geun-hye, have adopted his ideas, such as the elderly allowance .
He stated that he is the originator of these policies, which have been recognized on television .

7. Prophecies of Crisis and Heo Kyung-young’s Accuracy
   Heo Kyung-young presents evidence of his accurate prophecies regarding the COVID-19 pandemic and global conflicts, further solidifying his claim of divine foresight.

7.1. Prophecies of COVID-19 and Global Conflict
Heo Kyung-young presented a video clip from a year before the COVID-19 pandemic, where he predicted that a “rat” (referring to a bat) would spread a disease globally, causing economic instability and war .
He specified that this would happen in the Gyeongja year (2020), which is associated with a “rat” that is not ordinary and can fly, accurately describing the bat-borne virus .
He also predicted that the Gyeongja year would bring about a “great war,” which he linked to the Ukraine war, noting that the entire world is involved .
He claimed that he knew all these events beforehand and simply spoke them into existence .

7.2. Further Predictions and Public Reaction
Heo Kyung-young reiterated his prediction that the Gyeongja year would be a year of great disease and war, causing instability and rising oil prices due to conflicts in the Middle East .
He emphasized that no one else made such accurate predictions .
He stated that he foresaw the COVID-19 pandemic as clearly as looking in a mirror, even though people initially dismissed his warnings as negative and unrealistic .
He noted that the subsequent appearance of the virus and wars proved his predictions correct, leading to immense global suffering .
He recalled that his earlier warnings about the low birth rate were also dismissed as “nonsense,” but he insisted that a rate of 1.25 was already dangerous, as it meant two people were having only one child .
He explained that a healthy population requires a birth rate above 1.68 (two people having two children), and the current rate of less than one child per couple is extremely perilous .
He concluded that his consistent accuracy over 30 years is why people are now “revisiting Heo Kyung-young” .

8. Heo Kyung-young’s Philanthropy and the Development of Haneulgong
   Heo Kyung-young details his philanthropic activities, such as donating his veteran’s allowance to scholarship foundations, and explains the extensive development of Haneulgong, which he acquired through significant financial challenges.

8.1. Philanthropic Activities
Heo Kyung-young clarified that he does not receive the elderly allowance but is a national merit recipient, receiving a Vietnam War veteran’s allowance .
He stated that he donates this monthly allowance to the Yangju City Scholarship Foundation and other charitable organizations, such as those supporting children with heart disease .
He mentioned that he also spends money on free meal services, which cost over 100 million won per month .
He noted that despite these expenses, Haneulgong is always financially strained and relies on loans to acquire properties .

8.2. The Acquisition and Development of Haneulgong
Heo Kyung-young explained that Haneulgong comprises 48 buildings, including 17 hotels, which he acquired from scratch .
He initially rented one house, which he later purchased with the help of a supporter, Kim Ki-sang, who recognized the site as a prime location for becoming a world leader .
He described the location as a “womb-like” auspicious site, capable of making one the wealthiest person in the world .
After Kim Ki-sang’s passing, his children demanded the property back, but Heo Kyung-young, with the help of Director Choi Se-jin, managed to re-acquire it .
He then aggressively purchased all surrounding properties, taking out more loans even when banks were reluctant, to ensure Haneulgong was entirely under his control .
He explained that this was necessary to create a unified brochure for Haneulgong, as having other people’s buildings would disrupt the visual integrity .
He highlighted the ongoing construction, including the completion of Seonggongsa, which will finalize the complex .
He asserted that no other organization in the world has developed such a vast spiritual headquarters .

9. Haneulgong’s Unique Features and Financial Challenges
   Heo Kyung-young describes Haneulgong’s unique design, extensive facilities, and the financial struggles he faces, including tax seizures, to complete its development and create promotional materials.

9.1. Haneulgong’s Unique Features and Facilities
Heo Kyung-young emphasized Haneulgong’s vast, open plains, which contrast with crowded, fire-prone temple complexes like Guinsa .
He noted that Haneulgong is surrounded by magnificent mountains like Goryeongsan, Gyemyeongsan, and Surisan, forming a beautiful, natural basin .
He highlighted the extensive facilities, including a helipad capable of accommodating 20 helicopters, making it accessible for international visitors .
He also described large outdoor event spaces with giant screens, capable of hosting 100,000 people for lectures and catered events, and an indoor venue for bad weather .
He mentioned a terrace where he can address large crowds, similar to the Pope, and noted the entire complex faces south, which is auspicious .

9.2. Financial Challenges and Tax Seizures
Heo Kyung-young revealed the immense difficulty in acquiring the land for Haneulgong, as it involved purchasing properties from dozens of owners, a feat he accomplished during the COVID-19 pandemic when others were struggling .
He stated that the land, including the central lawn, is valued at 4 million won per pyeong, comparable to Seoul’s land prices, and that the entire million-pyeong estate was divinely given to him .
He disclosed that the recent aggressive acquisition of properties led to increased debt and tax arrears, resulting in seizures of his bank accounts, cards, and real estate by the Uijeongbu Tax Office .
He explained that he pays 500-600 million won in taxes monthly, in addition to 100 million won for free meal services, and that the recent property purchases caused a temporary inability to pay taxes .
He clarified that the “securities” worth billions of won reported in his election filings are not actual stocks but an assessed value of Haneulgong’s assets, as required by the National Election Commission .
He emphasized that he has no personal securities and uses all available funds for charitable activities .
He explained that these financial struggles were necessary to complete the acquisition of all properties and create a comprehensive brochure for Haneulgong, which he believes is crucial for its future .
He noted that the brochure will feature the entire Haneulgong complex, including its 50 buildings and 17 hotels, to showcase its grandeur and attract visitors .

10. Heo Kyung-young’s “Fresh” Vision and Divine Arrival
    Heo Kyung-young concludes by emphasizing his “fresh” and revolutionary approach, contrasting it with traditional religions, and reiterates his divine status, citing prophecies and miraculous events as proof of his arrival.

10.1. Heo Kyung-young’s “Fresh” and Revolutionary Vision
Heo Kyung-young described his vision as “fresh” (cham-shin), meaning it cuts away old, outdated ways and introduces revolutionary new ideas .
He stated that his designs, including Haneulgong’s open, fence-less lawns, are unique and do not imitate others .
He explained that this “freshness” signifies a “super-religion” that transcends existing faiths, cutting away old traditions to present something entirely new .

10.2. Signs of Divine Arrival and Prophecies
Heo Kyung-young claimed that the recent bad weather during traditional religious festivals, like Buddha’s Birthday, is a sign of his arrival, as traditional religious leaders can no longer control the weather .
He recalled that in the past, such festivals always had good weather, creating a joyful atmosphere .
He noted that many religions are now facing difficulties, which he attributes to the changing times and his presence .
He presented evidence of his divine power, including a test where he used his energy to remove cesium from Fukushima contaminated water, which was verified by a Japanese analysis center .
He also mentioned his ability to transform milk, which he demonstrated to a pastor, further proving his supernatural abilities .
He described these events as “Bulgasaui” (incomprehensible) and “Shinmyo Makcheok” (unfathomable), meaning they defy human understanding .
He interpreted the phrase “Revisiting Heo Kyung-young” as a call to re-examine him, comparing it to “looking again at a extinguished fire” or “seeing green shoots emerge from dead grass,” implying that he is not finished .
He asserted that his appearance as a “Shin-in” (divine human) in world religious history is unprecedented, especially his choice to appear in a unique, mountainous location like Haneulgong, rather than a conventional religious or political setting .
He warned against underestimating Haneulgong, emphasizing its significance as a “heavenly palace” .

10.3. Prophecies of the “Ox” and Heo Kyung-young’s Identity
Heo Kyung-young referenced prophecies that foretell the arrival of a “Shin-in” (divine human) in the Gichuk year (Year of the Ox), who would be born in the Year of the Ox and have an “ox-like” voice .
He mentioned the term “Gichuk Sangchungnyeol” (double ox year) and “Useongjeya” (ox-crying sound), linking these to his own birth year and characteristics .
He presented a miraculous discovery at Haneulgong: the excavation of 100 truckloads of ox bones from the ground, which he interpreted as a direct fulfillment of the “ox” prophecies .
He explained that the area was once an ox farm, where hundreds of oxen were buried due to a disease, causing the soil to turn black .
He connected this to the “Simudo” (ox-herding pictures) in Buddhism, which symbolize the search for enlightenment, further reinforcing the “ox” theme .
He concluded by stating that he not only fulfills prophecies but also makes new ones that are always accurate, distinguishing himself from others who merely appear divine

Revisiting Huh Kyung young: Prophecies, Population, and the Sacred Land

Date: May 27, 2023

Keywords: Huh Kyung young, Prophecy, Population Decline, Spiritual Leadership, Sacred Land

Content

Introduction and Acknowledgment
Today, we extend our profound gratitude to all who have gathered at Haneulgong to listen to the invaluable words of the Divine Being, and to our cherished viewers worldwide who are watching this Saturday lecture via YouTube. The elixir of immortality bestowed by the Divine Being, Huh Kyung young, continues to manifest countless miracles, enhancing health and healing various diseases for numerous individuals. We welcome Huh Kyung young, the incarnation of the Creator who has descended to save humanity in this tumultuous world, with fervent applause. We apologize for interrupting the enthusiastic applause for a special flower bouquet presentation. Kim Mi-jeong, the director of the Gumi Spiritual Center, will present a rare New World orchid, symbolizing purity, to the Divine Being. We express our sincere thanks to Director Kim Mi-jeong for her diligent efforts in operating the Gumi Spiritual Center.

The Metaphor of “Cheonsudap” and the Farmer’s Anxiety
It is a pleasure to be here. The recently planted grass has withered significantly, but fortunately, it is raining today after a long dry spell, which brings a sense of relief. In America, sprinkler systems automatically irrigate lawns, requiring only a switch to be flipped at home; otherwise, the grass would perish. In Korea, however, it is fortunate that the grass rarely withers to the point of death due to drought, as there is less artificial irrigation. Rain typically arrives just as the grass is about to die. Korea has many “Cheonsudap” (rain-fed rice paddies), where farmers rely solely on rainfall for cultivation. This contrasts with “Suri Anjeondap” (irrigated rice paddies), which are more valuable because the government supplies water from reservoirs through irrigation canals, much like tap water in homes.

Thus, in rural areas, there are paddies with irrigation canals and those that depend entirely on the sky. The latter are called Cheonsudap, meaning they live by observing the heavens, relying solely on celestial water for agriculture. Cheonsudap farmers are entirely dependent on the sky. Conversely, Suri Anjeondap, irrigated by water from irrigation associations, command higher prices. While there are two types, approximately 80-90% of Korean farmlands are Cheonsudap. This means farmers are constantly anxious, planting crops with an underlying sense of unease throughout the year. Rural farmers are perpetually anxious. Consequently, if they contemplate any inauspicious activity, they fear it might ruin their harvest.

There are two types of “farming”: raising children and cultivating food. Both are susceptible to misfortune. When things are going well, unexpected difficulties can arise, becoming unmanageable even with accumulated wealth. Prosperity can be fleeting. As the proverb states, “Misfortune does not come immediately, but blessings recede far away.” Farmers must consider this when attending funerals or other events, fearing that a drought might be caused by some malevolent act in the village, leading to mutual suspicion. They might wonder if an old tree was cut down, causing the lack of rain.

The Philosophical Underpinnings of Confucianism and Buddhism
This anxiety historically led kings to perform rain rituals. Confucianism, in essence, originated from farmers offering sacrifices to the heavens for rain. Therefore, Confucianism inherently acknowledges the existence of a divine heaven. It is not merely about filial piety towards one’s ancestors. The core principle of Confucianism is “He who obeys Heaven prospers, and he who defies Heaven perishes.” This implies a divine authority beyond human ancestors.

All religions, except Buddhism, posit the existence of a deity. In Buddhism, one’s self is the Buddha. The Buddha statues in temples symbolize one’s own self, reflecting the principle of “Dharma as a lamp, self as a lamp.” Placing a statue of Shakyamuni in one’s mind means one’s mind will emulate Shakyamuni. This is why people used to hang pictures of their parents on walls; the parents served as a guiding standard.

Consider the example of an elderly parent with dementia repeatedly asking for food. A dutiful child would respond as if hearing it for the first time, offering food repeatedly, rather than expressing frustration. This demonstrates filial piety. Disrespecting the authority of elderly parents, even if they are confused, is considered unfilial. While filial piety is crucial, it is subordinate to the authority of Heaven.

Buddhism, unlike other religions, does not worship a personal deity. The Buddha in the temple is a reflection of oneself, not an idol. One becomes the Buddha, viewing all things with equality. This leads to the concept of “all dharmas returning to one.” Christianity, in contrast, is based on a monotheistic principle, often described as a “middle way” or “neutral” philosophy. All world religions, including Won Buddhism and Daejonggyo, ultimately converge on the concept of “one,” which signifies the Divine. This interconnectedness is often unrecognized by people.

Prophecies of the Divine Being’s Advent
There are prophecies stating that a divine being will descend from heaven upon the Korean Peninsula. This advent is foretold to occur 40 years after Kang Jeung-san’s return. Specifically, in 1949, the year of Gi-chuk, an incarnation of God is prophesied to appear on the Korean Peninsula. This is linked to the phrase “Si-cheon-ju, Jo-hwa-je, Yeong-se-bul-mang, Man-sa-ji,” which means “awaiting the Lord of Heaven, the one who creates harmony, the eternal leader who transforms the world, the divine being.” These prophecies are foundational to various Korean new religions like Mugukdaedo, Taegeukdo, Daesoon Jinrihoe, and Jeungsando, stemming from the Donghak movement.

My birth on November 23, 1949, aligns with these prophecies, which are also found in various scriptures and magic squares. My evidence is boundless, not merely my abilities. The prophecy also states that this individual will emerge from a place that is both an island and not an island—the Korean Peninsula. While the Amnok and Duman Rivers make Korea appear as an island, Baekdusan connects it to China, making it ambiguously an island. Japan, in contrast, is unequivocally an island. This unique geographical characteristic of Korea is precisely where the divine being is foretold to appear.

Furthermore, prophecies indicate that this person will come from Joseon, the “Land of the Morning Calm” in the East. These predictions are not erroneous. The divine being is described as both human and divine, an “in-cheol” (human-divine). Kang Jeung-san also spoke of God descending as a human, declaring himself a “Shin-in” (Divine Human). I, too, proclaim myself as such. My intelligence has remained constant since childhood; I spoke these words even as a baby, which people found unusual. I delivered these lectures 30 years ago, and I continue to do so today. I do not change.

The Foresight of Huh Kyung young: Population Crisis and Economic Corruption
My lectures often lack a fixed title, as they tend to wander. However, today’s lecture is titled “Revisiting Huh Kyung young” because recent newspaper editorials, such as those in the Seoul Shinmun, frequently discuss my proposals regarding the birth rate. The current national aggregate birth rate is a mere 0.78 children per woman, not 0.78 percent, meaning two parents produce less than one child. This alarming figure highlights the severity of the population crisis.

I first gained public attention in 2007 during the 17th presidential election, though I had been advocating these policies for 30 years, since the 15th election. My proposals then included a 30 million won birth subsidy (equivalent to about 200 million won today) and a 100 million won marriage subsidy (equivalent to about 400 million won today). These were initially dismissed as absurd populism, yet elements of them, such as birth incentives and childcare allowances, have gradually been implemented. Recently, the ruling party’s policy committee even proposed an expanded version: 220 million won, including 1 million won per month.

However, what could have been addressed with a hoe then cannot be stopped even with a bulldozer now. The birth rate issue needed to be tackled early, but that critical period was missed. When I first made these suggestions, I was ridiculed. Had those strong measures been implemented, elementary schools would not be closing today. This is a serious matter, and other newspapers besides the Seoul Shinmun are now discussing it.

In 2007, Korea’s annual birth rate was nearly 500,000. Today, it is only 240,000. With 400,000 deaths annually, the population is rapidly declining. The birth rate then was 1.25, which, while below the replacement rate of 2.1, was significantly better than the current 0.78. Even then, with 400,000 deaths and 500,000 births, the rate of 1.25 was precarious. Now, with more deaths than births, and an aging population, the number of deaths will sharply increase. I warned about this structure, but I was labeled a “swindler.” Yet, such a “swindler” is acceptable if his predictions are accurate.

My foresight extends beyond population issues. My famous statement, “The nation does not lack money; it lacks thieves,” encapsulates the core reason why young Koreans avoid marriage and childbirth. While powerful individuals manipulate stocks and cryptocurrencies for personal gain, ordinary citizens face housing insecurity, constantly fearing eviction. How can young people raise children in such an unstable environment, where even securing a rental home is a struggle? I predicted all this.

My proposals for marriage and birth subsidies were designed to encourage family formation. As Montesquieu argued in “Persian Letters,” a stable government that ensures liberty, equality, and security encourages marriage and childbirth. Conversely, a chaotic society marked by extreme inequality and future uncertainty, like the threat of war or widespread corruption, leads to population decline.

A recent survey by the Korea Institute for Health and Social Affairs and Seoul National University’s Social Welfare Research Institute found that 74% of respondents were dissatisfied with Korea’s political situation. This dissatisfaction, fueled by issues like virtual asset legislation, bribery scandals, and political corruption, directly impacts the birth rate. When those in power use illegal means to accumulate wealth and evade justice, how can ordinary citizens find the courage to marry and raise children? My statement about “thieves” accurately describes this pervasive corruption.

Hundreds of trillions of won allocated for birth rate measures have been misspent in unknown ways. I detest such opaque spending. I advocate for direct, transparent distribution to the public. My proposals, such as 600,000 won in living subsidies for all citizens, are unconditional. This foresight is why various media outlets, like Pressian, are now discussing “Huh Kyung young’s solutions to the demographic cliff and regional extinction.”

The Crisis of Regional Extinction and the Power of Population
Jeollanam-do’s total population has plummeted to 1.9 million, comparable to Daejeon City’s 1.6 million. This stark decline highlights severe regional decline, with many businesses closing. The economy thrives on population growth. A population of 50 million leads to constant business closures and openings, but a population exceeding 100 million brings stability. Japan’s economy, for instance, remains viable due to its 150 million population. In contrast, a country with only 10 million people struggles to sustain industries like publishing. In the U.S., a bestselling author can live comfortably for life because 300 million people buy books.

Economists understand that robust population policies are crucial. Without them, even hospitals will eventually lack patients. Pediatric clinics are the first to close as the population shrinks. This future, where everyone is distressed, was foreseen by me decades ago.

For the past decade, population issues have been a national priority, leading to various birth rate policies and support programs like prenatal insurance and aid for self-reliant youth. However, these fragmented measures are merely a waste of budget, failing to increase births. The nation is collapsing. My radical proposals, such as 100 million won per child or 5 million won annually for 20 years, are now being discussed in places like Hwasun, Jeollanam-do, where apartment initiatives are gaining traction. My name is even mentioned in policy meetings, acknowledging the need for a paradigm shift in population policy.

It is too late to fix this with a bulldozer what could have been fixed with a hoe. The current demographic cliff is irreversible by conventional means; only a divine being can resolve it. My solutions are timely and specific, unlike the reactive measures of others. My policies, like the elderly allowance, have been adopted by politicians, including former President Park Geun-hye, who implemented a version of my 700,000 won proposal. This demonstrates my role in shaping national policy.

Prophecies of Global Crises: COVID-19 and War
I also prophesied the COVID-19 pandemic a year before its onset. In December 2019, I spoke of a “rat” (referring to the year of the rat, Gyeongja-nyeon) bringing a flying disease, specifically mentioning bats. I also predicted economic instability and war. These prophecies, made before the pandemic and the Ukraine war, accurately described a global plague, economic downturn, and widespread conflict. The Gyeongja-nyeon, the year of the metal rat, signifies a period of hardship and famine, not an ordinary rat. It also foretold a flying rat spreading disease globally.

My predictions were precise. I foresaw a year of great difficulty, marked by disease and war. Rats are known for their cunning and for spreading terrible diseases. Thus, Gyeongja-nyeon was predicted to be a year of great plague and great war. As Gyeongja-nyeon began, North Korea’s movements became erratic, and the Middle East, our source of oil, faced the threat of war, causing oil prices to surge. I accurately described Gyeongja-nyeon as a year of anxiety and insecurity.

I observed the COVID-19 pandemic as if looking into a mirror. When I made these predictions, people dismissed them as pessimistic, as there were no signs of such crises. Yet, soon after, the “rat” appeared, followed by war. The number of deaths from COVID-19 and vaccine-related complications was substantial. This immense crisis was foretold.

My predictions regarding the birth rate were also initially dismissed. People questioned the urgency when 500,000 babies were born annually, with a rate of 1.25. However, 1.25 is already dangerous; the rate must exceed 1.68 for population stability. A rate of 1.25 means two people produce only one child. Now, it is even lower, making the situation critical.

For 30 years, my words in the political sphere have consistently proven true. I am not a recipient of the elderly allowance, but I receive a Vietnam War veteran’s allowance as a national meritorious person. This allowance, along with other benefits, is automatically donated to the Yangju City Scholarship Foundation and other charitable organizations, such as those supporting children with heart disease. I do not keep these funds.

The Development of Haneulgong: A Sacred Space
Haneulgong, despite my continuous donations, always faces financial strain. It is not funded by abundant wealth but through successive loans. Haneulgong comprises 48 buildings, including 17 hotels, all acquired by me. I started with just one building, and people initially mocked my presence, calling me a “madman.” However, this location is an incredibly auspicious site, a “myeongdang” (propitious land) destined to produce the world’s wealthiest individual. No geomancer could discern this.

This site is metaphorically the “womb” of a woman, with the pelvic bones on either side and the bladder in front. The inner and outer walls of the uterus are distinct, yet it is a single entity. Water flows from the ovaries on both sides. The Goryeongsan mountain is located behind, with its two sides descending, forming the front view of Goryeongsan, facing due south. This is Haneulgong.

We are currently expanding Haneulgong, with plans to complete the construction of Seonggongsa. The fortress walls encircle the area, with gates leading inside. This construction project is unparalleled globally. Unlike crowded urban areas or temples built in narrow valleys, Haneulgong is situated on a vast plain, minimizing fire risks. The surrounding mountains—Goryeongsan, Gyemyeongsan, Surisan—are all significant, ranging from 500 to 700 meters in height, forming a beautiful, enclosed basin like a jar.

When I first arrived, I rented a house here from a supporter. This supporter, Kim Ki-sang, a consultant who had followed my lectures for 10 years, was instructed by me to purchase the house after receiving a sign from Baekgung. He, being skilled in geomancy, recognized the site’s potential to make me a world leader and purchased it in his name, as I lacked funds. Miracles occurred, but he passed away a few years later. His sons then demanded the property.

With the help of my disciple, Director Choi Se-jin, the property was acquired in her name. From that moment, we aggressively purchased adjacent properties. This aggressive acquisition was necessary to create a unified brochure for Haneulgong, as we could not feature other people’s buildings. Despite financial difficulties and further loans, we acquired all surrounding properties, including a 3.5 billion won RX building, a camping hotel, and 500 pyeong of land. This was essential for the brochure’s integrity.

If even one building were not ours, the brochure would be incomplete. We spent billions of won, taking out more loans, to acquire these properties. This brochure, which folds three times, will be distributed to all visitors, providing information about Haneulgong and its facilities. We are also creating a small booklet with about 10 different designs for distribution to spiritual centers. It was crucial that no other hotels were interspersed among our properties.

Thus, I acquired all the properties, fulfilling the proverb, “The newcomer buys out the entire village.” When I first arrived, people thought I was crazy, but now I have become the master of this land. This is the ultimate auspicious site. We are installing large electronic display boards for lectures and performances. The vast lawn can accommodate 100,000 people for events, with catering services from hotels like Shilla Hotel or other providers. This unique venue, with its natural amphitheater, is ideal for large gatherings.

The facilities are designed for convenience, with catering services handling setup and cleanup, and professional teams managing stage performances. I can also deliver speeches from the second-floor terrace, like the Pope, to a massive crowd. This south-facing location is truly miraculous. Acquiring this land, with dozens of owners, was an immense challenge, but we succeeded in consolidating all 48-50 buildings. This foresight is evident.

Overcoming Adversity: Haneulgong’s Growth During the Pandemic
This entire project was completed during the COVID-19 pandemic, a period when others were collapsing. While others faced ruin, I completed Haneulgong. This demonstrates my ability to thrive even in adversity. A single building here cost 4 billion won to construct, yet I acquired 17 such properties within three years, along with vast tracts of land. This was no easy feat. The land, including the arboretum and mountains, spans a million pyeong, with some areas valued at 4 million won per pyeong, comparable to Seoul city prices. This immense property was bestowed upon me by Baekgung.

The increased debt from these acquisitions, including tax arrears, led to recent seizures by the Uijeongbu Tax Office. My bank accounts, cards, and real estate were all seized. We typically pay 5-6 billion won in taxes annually, about 500-600 million won per month, in addition to 100 million won for free meals. The delay in tax payments was due to the urgent need to secure these properties for the brochure.

Despite these financial hardships, I ensured that all buildings within the central area of Haneulgong were under our ownership to maintain the integrity of the site map. This required acquiring properties worth billions of won, even deferring tax payments. This demonstrates the immense challenges I faced in transforming this area from rented land to a unified sacred space. No other social or religious organization in Korean history has achieved such development, especially during a pandemic, nor has any leader secured such a propitious site so rapidly.

It is crucial not to underestimate Huh Kyung young or assume he is wealthy. Despite financial pressures, we are committed to completing these printed materials. All signs and structures have been updated to reflect our ownership. Visitors will find numerous buildings and facilities belonging to Haneulgong. For instance, the newly renovated Romance Hotel, with 34 rooms, will soon be available for occupancy. These fully equipped studio apartments, complete with kitchens and bathrooms, will be offered to supporters for a deposit.

My strategic decisions, made amidst such difficulties, are often misunderstood by those who claim I am accumulating wealth. The Haneulgong brochure, which was long overdue, will feature a new design, replacing the old one. This brochure will serve as a guide for visitors, providing directions and information.

The Essence of “Chamshin” (Novelty) and the Decline of Traditional Religions
Huh Kyung young’s actions are always characterized by “chamshin” (novelty or innovation). My designs are original, not imitations. Haneulgong, with its vast lawns and lack of fences, offers a fresh and unique experience, distinct from conventional golf courses or religious sites. The term “chamshin” implies cutting away the old and presenting something revolutionary, akin to reform. This is why my approach is always about discarding outdated practices and introducing new ones.

This “chamshin” is also evident in the emergence of a new, supra-religious figure. Traditional religions are being “cut away.” The current era, marked by children abandoning religious institutions and strange occurrences, is a sign of the Divine Being’s arrival. For instance, the weather on Buddha’s Birthday, traditionally a festive occasion with good weather for outdoor celebrations, has become unpredictable, often raining. This makes it difficult for temples, which rely on this day for annual income, to thrive.

Many religious organizations are struggling. In the past, great monks with profound spiritual power could influence the weather, ensuring good conditions for such events. However, as times change and I arrive, the monks can no longer control the weather. This indicates a decline in genuine spiritual leadership.

Divine Power and Unfathomable Miracles
I recently sent energy to Fukushima, specifically to the contaminated water, using my phone. Tests conducted by a Japanese analysis center confirmed the absence of cesium after my intervention. This demonstrates my power to transform substances. You have witnessed how milk changes in my presence. I possess the authority to command.

Those who oppose me must realize I am not a fraud. A pastor recently visited, drawn by the phenomenon of the milk, and was astonished by its taste. These are “bulgasaui” (unfathomable) events, beyond human comprehension or theoretical explanation. They are “sinmyo makcheok” (mysterious and immeasurable), defying all attempts at logical analysis. I, the Divine Being, directly demonstrate these powers.

“Revisiting Huh Kyung young”: A Call to Re-evaluation
“Revisiting Huh Kyung young” evokes the phrase “Look again at a fire that seems extinguished.” It suggests that Huh Kyung young, though seemingly defeated in presidential elections, is not extinguished but re-emerging. Just as withered grass turns green again in spring, I am not dead. Do not underestimate me.

The appearance of a Divine Being in world religious history is unprecedented. I do not appear in ordinary churches or political settings but in a unique, mountainous location called Haneulgong, the “Palace of Heaven,” not an earthly palace. While I share much, it is like giving bean sprouts to bean sprouts; there is a limit to what can be absorbed. However, it is crucial not to take Haneulgong lightly.

There are rumors that Haneulgong possesses 10 billion won in securities. This refers to the value of Haneulgong’s corporate stock, which I, as the sole shareholder, must declare to the National Election Commission. While I do not hold actual stock certificates, tax accountants assess the total asset value of the corporation, including real estate, to be around 10 billion won. This is a legal requirement for candidacy.

These are not actual securities I possess. If I had such funds, I would use them for free meal services. Currently, I spend over 100 million won monthly on free meals, and I plan to increase this to 1 billion won monthly next year, serving 5,000 people daily. I do not engage in stock trading to become wealthy. The Divine Being has little interest in worldly possessions; Haneulgong is a legacy for future generations.

Your children will one day say, “My mother attended Haneulgong.” This place must be preserved for them. The Haneulgong brochure, with its impressive images of 50 buildings and 17 hotels, will demonstrate that this is no ordinary place. It will allow anyone to visit without prior calls, simplifying access.

We are now completing this brochure, which will be available on mobile phones.

The Prophecy of the Ox and the Sacred Land
Today, I have concluded my discussion of various prophecies. Our ancestors, like Kang Jeung-san, foretold the coming of a divine being in human form in 1949, the year of Gi-chuk. This is known as “Gi-chuk Sang-chuk Shin-in-chul” (Divine Being appearing in the year of the ox, with a double ox). The “double ox” refers to the prophecy that the divine being will come from a place that is both an island and not an island, and will have the voice of an ox, “U-seong-je-ya.”

This prophecy of the “ox’s cry” is significant. At Haneulgong, specifically near the lawn parking lot, 100 truckloads of ox bones were unearthed from the ground. This area was once a cattle ranch where thousands of oxen were buried due to diseases like mad cow disease. The soil was black from the decomposition, filled with ox bones. After excavating these bones, 100 truckloads of new soil were brought in, incurring significant cost. This land, where I reside, was indeed a place where oxen cried out before my arrival.

This aligns with the “Gi-chuk Sang-chuk” prophecy: an ox-born individual, with an ox-like voice, appears in the year of the ox. This is also reflected in “Simudo,” the Buddhist paintings depicting the search for an ox. The sacred mountain, “Seongsan Seongji,” is described as the “land where the ox’s cry is heard,” and it is where the Gi-chuk-born individual appears. My prophecies are consistently accurate, both visually and verbally.

My chief archangel, Mo Hyeon-geun, is an archangel in name only, while I am a Divine Being not just in appearance but in essence. I am not merely an “ox-born” in name but in spirit.

Conclusion: The Divine Being’s Unwavering Presence
It is 6:07 PM. While you may arrive late, please depart punctually. The words of the Divine Being are fulfilled precisely, as he is an omniscient and omnipotent deity. Please offer a great round of applause in respect for the truly immense and extraordinary Divine Being. Thank you, Divine Being.

1. The Divine Providence and the Cycle of Nature

Today, we extend our gratitude to all who have gathered at Haneulgung and those watching via YouTube, both domestically and internationally, to listen to the precious words of the Holiest. The Elixir of Youth bestowed by the Holiest, Huh Kyung-young, continues to bring forth countless miracles, enhancing health and healing various ailments for many individuals. We welcome the Holiest, Huh Kyung-young, the incarnation of the Creator who has come to save humanity in this chaotic world, with fervent applause.

We are fortunate that the grass, which had withered, is now receiving rain after a long dry spell. In America, sprinklers automatically water the lawns, but in Korea, we are blessed that our grass rarely withers to the point of death. We do not often water our lawns; instead, rain arrives just as the grass begins to suffer. This reliance on natural rainfall is akin to “Cheonsudap” (rain-fed rice paddies), where farmers depend solely on the sky for water.

In contrast, “Suri Anjeondap” (irrigated rice paddies) receive water from national irrigation systems, typically from reservoirs, through dedicated channels. These irrigated fields are more valuable. Historically, about 80-90% of Korean farmlands were Cheonsudap, meaning farmers lived in constant anxiety, their livelihoods dependent on the unpredictable skies. This perpetual uncertainty made farmers hesitant to engage in activities that might bring misfortune, fearing it could affect their harvest.

2. The Philosophical Foundations of Religions
   This deep-seated anxiety led to practices like “Gijeuje” (rain rituals) performed by kings, where people would pray for rain, offering sacrifices. This practice forms the essence of Confucianism, which, contrary to some beliefs, acknowledges the existence of a divine heaven. Confucianism teaches that those who “Suncheonja” (obey Heaven) will prosper, while those who “Yeokcheonja” (defy Heaven) will perish. It is not merely about filial piety towards ancestors but about aligning with the will of Heaven.

Most religions acknowledge a divine being, but Buddhism stands apart by emphasizing that each individual is a Buddha. The statues in Buddhist temples are not external deities but rather reflections of one’s own potential for enlightenment. This concept is known as “Jajeungmyeong” (self-illumination) and “Beopdeungmyeong” (illumination by the Dharma). Placing a Buddha statue in one’s mind is akin to cultivating the qualities of the Buddha within oneself.

Similarly, displaying photographs of parents at home serves as a constant reminder of their values and guidance. In the context of filial piety, if an elderly parent repeatedly asks the same question, a truly devoted child will always respond as if hearing it for the first time, acknowledging the parent’s authority rather than showing irritation.

Unlike other religions, Buddhism does not worship an external deity. The Buddha statue is not an idol but a representation of one’s own enlightened self, promoting the idea of equality among all beings. This leads to the principle of “Manbeop Gwiil” (all dharmas return to one), where all laws and phenomena ultimately converge into a single truth.

Christianity, on the other hand, differs significantly. It is often associated with a “middle way” or “neutral” philosophy, where everything ultimately unites into one divine entity. This concept of “one” is central to many world religions, including Won Buddhism with its principle of “Wonsi Banil” (all origins return to one) and Daejonggyo with “Honsu Il” (unity of spirit). All these traditions point towards a singular, interconnected divine source.

3. Prophecies and the Advent of the Holiest
   Ancient prophecies foretold the arrival of a divine being from Heaven on the Korean Peninsula. One such prophecy, dating back to 1949, speaks of the emergence of an incarnation of God. This individual is described as “Sicheonju” (awaiting the Lord of Heaven), one who brings about transformation and is an eternal leader, a divine presence.

These prophecies are linked to various Korean religious movements such as Mugukdaedo, Taegeukdo, Daesoon Jinrihoe, and Jeungsan-do, all stemming from the Donghak tradition. These traditions, distinct from Western learning (Seohak), have continued to the present day.

The Holiest, Huh Kyung-young, was born on November 23, 1949, a date that aligns with these prophecies and even appears in ancient texts like the “Magic Square.” His life is filled with countless pieces of evidence supporting his divine nature.

Prophecies also describe the Holiest’s origin as a place that is both an island and not an island, which perfectly describes the Korean Peninsula. While the Amnok and Duman Rivers make it seem like an island, the Baekdu Mountain connects it to the mainland, making it a unique geographical entity. Furthermore, it is foretold that this divine being will come from Joseon, the ancient name for Korea, in the East.

The Holiest is described as “Sado Budo Shininchul” (a divine human who is both human and not human), embodying both divine and human aspects. This aligns with the prophecy that God will descend as a human, becoming a “Shin-in” (divine human), and will declare himself as such. The Holiest states that his intelligence has remained constant since childhood, and he has consistently spoken of these matters for over 30 years.

4. The Foresight of Huh Kyung-young’s Policies
   Recently, various newspapers, including the Seoul Shinmun, have been discussing Huh Kyung-young’s proposals, particularly regarding the declining birthrate. The current total fertility rate in Korea is a mere 0.78 children per woman, a stark reality that has prompted a reevaluation of his past suggestions.

Huh Kyung-young first gained public attention in 2007 during the 17th presidential election when he proposed radical policies such as a 30 million won birth subsidy (equivalent to about 200 million won today) and a 100 million won marriage subsidy (equivalent to about 400 million won today). At the time, these ideas were dismissed as outlandish populism.

However, many of his proposals, such as birth incentives and childcare allowances, have since been partially implemented. Recently, the ruling party’s policy committee even proposed an expanded version of his low birthrate policy, offering 1 million won per month, totaling 220 million won.

The Holiest emphasizes that what could have been addressed with a small tool then now requires a bulldozer, and even that may not be enough. If his strong measures had been adopted earlier, elementary schools would not be closing today. In 2007, the annual birth rate was around 500,000, but it has now plummeted to 240,000. With 400,000 deaths annually, the population is rapidly declining.

The replacement fertility rate needed to maintain a stable population is 2.1 children per woman. In 2007, it was 1.25, which was already concerning, but today’s 0.78 is far more critical. The Holiest warned of this impending crisis decades ago, but his warnings were met with ridicule.

Beyond the birthrate, Huh Kyung-young’s true brilliance lies in his insight into the nation’s finances. His famous statement, “The nation does not lack money; it lacks honest people,” encapsulates the core issue. Young Koreans are hesitant to marry and have children due to economic insecurity, exacerbated by corruption and illicit financial activities by those in power.

Philosophers like Montesquieu have noted that stable societies with freedom, equality, and security encourage marriage and childbirth. Conversely, societies plagued by chaos, extreme inequality, and future uncertainty experience population decline. A 2022 study by the Korea Institute for Health and Social Affairs and Seoul National University found that 74% of adults were dissatisfied with Korea’s political situation, reflecting this widespread anxiety.

The ongoing scandals involving virtual asset legislation, bribery, corruption, and stock manipulation, often implicating powerful politicians, erode public trust. When those in power use legal loopholes to evade consequences, ordinary citizens lose the courage to marry and raise families. The Holiest’s statement perfectly diagnoses this societal malaise.

Despite hundreds of trillions of won being spent on birthrate policies, the funds have been mismanaged and diverted. The Holiest advocates for direct financial support to citizens, such as living allowances, rather than opaque spending.

5. Addressing Regional Decline and Economic Stability
   The Holiest’s foresight extends to regional decline. For instance, the total population of Jeollanam-do has fallen to 1.9 million, comparable to the population of Daejeon City (1.6 million). This stark comparison highlights the severe decline in rural areas, where many businesses are closing, leading to widespread economic hardship.

A stable economy requires a sufficient population. The Holiest believes that a population of 100 million is necessary for national stability, whereas 50 million leads to constant business closures. Japan’s economic stability, despite its challenges, is partly attributed to its population of 150 million. In countries like the U.S. with a population of 300 million, a single bestselling book can provide lifelong financial security for an author.

The declining population also impacts healthcare, with pediatric clinics being the first to close. This trend will lead to a society where everyone is constantly worried, struggling to make ends meet even with beautiful interiors, as customers simply do not come. The Holiest foresaw this decades ago.

Over the past decade, numerous policies have been introduced to address the declining birthrate, including various support programs for prenatal care, safe childbirth, and young adults preparing for independence. However, these fragmented efforts are merely a waste of budget, as they fail to increase births. The Holiest argues that direct financial support to mothers is essential.

His radical proposals, such as 100 million won per child or 5 million won annually for 20 years, are now being considered. Even in local government meetings, the Holiest’s name is mentioned as his past proposals are becoming reality, underscoring the need for a paradigm shift in population policy.

The Holiest asserts that the current demographic crisis is beyond the capabilities of ordinary individuals or governments to solve; only a divine being can rectify it. He believes in implementing timely and specific measures rather than resorting to massive, belated interventions.

Many of his policies, such as the elderly allowance, have been adopted by other politicians. For example, former President Park Geun-hye’s elderly allowance policy, initially 200,000 won and now around 300,000-400,000 won, originated from Huh Kyung-young’s proposal of 700,000 won. He claims to have influenced presidential elections and freely provided policy ideas.

6. Prophecies of Global Crises
   The Holiest also prophesied the COVID-19 pandemic a year before its onset. In December 2019, he spoke of a disease carried by a “flying rat” (bat) that would sweep the world, causing economic downturns and even global conflict. This prophecy accurately described the COVID-19 pandemic and the subsequent war in Ukraine, which involved many nations.

He described the year of the “Gyeongja” (metal rat) as a time of great difficulty, where even rats would starve, and a flying rat would spread a global epidemic. He also predicted major diseases and wars, including conflicts in the Middle East that would affect oil prices and global stability.

The Holiest claims to have foreseen the pandemic as clearly as looking into a mirror. At the time, his warnings were dismissed as pessimistic, but events soon proved him right. He emphasizes that his predictions, like those concerning the birthrate, were initially met with skepticism but have consistently proven accurate.

He explains that a fertility rate of 1.25 is already dangerous, as it means two people are having only one child. A healthy rate should be above 1.68, ideally two children per couple. The current rate, where two people have less than one child, is extremely perilous.

7. The Development of Haneulgung
   The Holiest recounts the development of Haneulgung, which he acquired and expanded from humble beginnings. He initially rented a house on what he discovered to be a supremely auspicious site, a “Myeongdang” (propitious land) destined to create the world’s wealthiest individual. This location, shaped like a woman’s uterus, is surrounded by mountains like Goryeongsan, Gyemyeongsan, and Surisan, forming a natural fortress.

He acquired the initial property with the help of a supporter, Kim Gi-sang, who recognized the site’s auspiciousness. After Kim Gi-sang’s passing, the Holiest, with the help of Choi Se-jin, continued to acquire surrounding properties, expanding Haneulgung to include 48 buildings, including 17 hotels. This aggressive acquisition was necessary to create a unified complex for visitors.

The expansion of Haneulgung, which involved purchasing numerous properties and incurring significant debt, even led to tax liens from the Uijeongbu Tax Office. Despite these financial challenges, the Holiest prioritized completing the complex to create a comprehensive brochure for visitors, ensuring that all buildings within the Haneulgung map were under their ownership.

The Holiest highlights that no other social or religious organization in Korean history has acquired such a vast complex, especially during the COVID-19 pandemic when others were struggling. He completed this monumental task during a period when most businesses were failing.

Haneulgung is designed to be a versatile venue, capable of hosting large events with seating for 100,000 people, complete with catering services. It features multiple performance stages and a terraced amphitheater. The Holiest envisions it as a global spiritual headquarters, a place where world leaders can gather.

The acquisition of this land was a miraculous feat, as it involved purchasing properties from dozens of owners, all of whom had to agree to sell. The Holiest emphasizes that Haneulgung is not merely a small religious site but a vast, well-planned complex, a testament to his foresight and unique approach.

8. The Essence of “Chamshin” and the New Era
   The Holiest describes his work as “Chamshin” (innovative and fresh), meaning it cuts away old, outdated ways and presents something entirely new and revolutionary. His designs are unique, not imitations, and reflect a departure from conventional approaches.

He notes that traditional religions are facing difficulties, with fewer young people attending. This decline, coupled with unusual weather patterns like rain on Buddha’s Birthday (a traditionally auspicious day for outdoor festivities), signifies the arrival of a new era and the presence of a divine being.

The Holiest claims that even the weather, which was once controlled by enlightened monks, is now beyond their influence, indicating his arrival. He also demonstrated his power by neutralizing contaminated water from Fukushima, showing his ability to command and transform.

His abilities are described as “Bulgasaui” (incomprehensible) and “Sinmyo Makcheok” (mysterious and immeasurable), defying logical explanation. He challenges skeptics to reconsider his claims, likening his re-emergence to a dormant fire rekindling or withered grass turning green again.

The Holiest clarifies that his reported assets, such as 10 billion won in securities, are not actual cash but rather the assessed value of Haneulgung’s corporate shares, which he must declare for election candidacy. He emphasizes that he has no personal interest in accumulating wealth, instead dedicating his resources to charitable causes like free meal services and scholarships.

Haneulgung is intended as a legacy for future generations, a place where people can witness the grandeur of his vision. The comprehensive brochures will allow visitors to fully appreciate the scale and significance of the complex.

The Holiest concludes by reiterating his role as a divine being, a “Shin-in” who fulfills ancient prophecies. He is the “Gichuk Sangchung Shininchul” (divine human born in the year of the ox with the voice of an ox), whose arrival was foretold by the discovery of ox bones at the Haneulgung site, confirming its prophetic significance.