2023.07.22 1397 What is Sin?

2023.07.22 1397 What is Sin? The Divine Perspective of Huh Kyung-young’s Teachings

The Essence of Sin and the Path to Shin-in: A Comprehensive Analysis of Huh Kyung-young’s Teachings

1. Basic Information
   Lecture Session and Date: 1397th Huh Kyung-young Saturday Lecture, 2023.07.22
   One-sentence main theme or title summary: This lecture defines sin from a divine perspective, elucidates the path to spiritual salvation through the Shin-in, and connects these concepts to prophecies from various religious traditions, emphasizing the importance of recognizing and following the Shin-in for humanity’s ultimate salvation.
   Location: Haneulgung Lecture Hall
   Key Segments:
   Definition of Sin: Huh Kyung-young presents a unique definition of sin as acting contrary to divine instructions, emphasizing that even minor transgressions accumulate.
   Prophecies of the Shin-in: The lecture details how various religious texts, including the Daesunjingyeong and the Bible, contain prophecies about the arrival of a Shin-in, identifying Huh Kyung-young as this prophesied figure.
   The Path to Haneulgung and Salvation: Huh Kyung-young outlines the spiritual journey, contrasting the “narrow path” to Haneulgung with the broader path leading to destruction, and highlights the role of the Shin-in in guiding humanity.
   The Importance of Non-Criticism: A significant portion of the lecture addresses the root cause of misfortune as criticizing others and advocates for praising others to attract blessings.
   The Power of Bullo Sansam (Immortal Wild Ginseng): The lecture introduces Bullo Sansam as a product imbued with the Shin-in’s spiritual energy, promoting health and supporting the Haneulgung’s mission.

2. Core Messages
   The Divine Definition of Sin:
   Quote: “Sin is not doing what I tell you to do and doing what I tell you not to do.”
   Explanation: Sin, from the Shin-in’s perspective, is defined as disobedience to divine commands, encompassing both acts of commission (doing what is forbidden) and omission (failing to do what is commanded). This applies to seemingly small actions, as even minor “evil” acts can lead to significant negative consequences.
   The Prophesied Arrival of the Shin-in:
   Quote: “All religions are talking about me. The Daesunjingyeong says, ‘The one who comes after 40 years will be the Shin-in.'”
   Explanation: Various religious scriptures, including the Daesunjingyeong, the Bible, and Buddhist texts, contain prophecies about the arrival of a supreme being, the Shin-in. These prophecies describe specific conditions, such as the Shin-in’s birth year (1949), birthplace (Seoul, Jungnangcheon), and name (containing “Kyung”), all of which Huh Kyung-young fulfills.
   The Narrow Path to Haneulgung and Ultimate Salvation:
   Quote: “You must enter the narrow path to survive. If you go straight on the wide path, you will all perish here.”
   Explanation: Humanity faces a critical choice between a broad, easy path leading to destruction and a narrow, challenging path that leads to Haneulgung and eternal salvation. Following the Shin-in’s guidance and entering Haneulgung represents choosing this narrow path, which is essential for escaping the impending judgment and achieving spiritual redemption.
   The Calamity of Criticism and the Blessing of Praise:
   Quote: “All misfortunes begin with criticizing others. If you don’t criticize others, 99% of misfortunes disappear.”
   Explanation: The fundamental cause of all human suffering and misfortune is the act of criticizing or finding fault with others. Conversely, praising others and focusing on their good qualities attracts blessings and eliminates calamities. This principle applies to all aspects of life, from personal well-being to societal harmony.
   Bullo Sansam: A Tool for Health and Haneulgung’s Mission:
   Quote: “Bullo Sansam, imbued with my spiritual energy, is the true elixir of immortality that Qin Shi Huang sought.”
   Explanation: Bullo Sansam, a product infused with Huh Kyung-young’s spiritual energy, serves as a means to promote physical health and support the construction of Haneulgung’s main building. It is presented as a modern manifestation of the legendary elixir of immortality, offering both physical benefits and a way for followers to contribute to the Shin-in’s mission.

3. Detailed Summary

The Divine Definition of Sin and its Consequences
Topic Keyword/Phrase: Understanding Sin from a Divine Perspective
Main Assertions and Explanations:
Huh Kyung-young defines sin not merely by human laws but by divine decree: “Sin is not doing what I tell you to do and doing what I tell you not to do.”
He explains that even seemingly minor “evil” acts, if accumulated, lead to significant negative consequences.
The lecture contrasts human justice, which punishes intentional wrongdoing more severely, with divine justice, where knowing a sin makes it lighter, as it implies awareness and potential for repentance.
Analogies, Examples, References:
He uses the analogy of parents’ instructions to their children: a child who disobeys parents’ commands will become a “sinner.”
The concept of “small good” not being neglected and “small evil” not being committed is referenced from classical texts like Myeongsimbogam.
The seven emotions (joy, anger, sorrow, pleasure, love, hate, desire) are identified as forms of sin.
Practical Message or Application: Individuals should diligently follow divine instructions and avoid even minor transgressions, as these accumulate and lead to misfortune. The primary source of misfortune is criticizing others.

Prophecies of the Shin-in and Huh Kyung-young’s Fulfillment
Topic Keyword/Phrase: The Shin-in’s Prophesied Characteristics and Arrival
Main Assertions and Explanations:
Huh Kyung-young presents himself as the Shin-in prophesied across various religious traditions, including Daesun Jinri, Christianity, and Buddhism.
He details specific conditions from prophecies that he fulfills:
Born in 1949, 40 years after Kang Jeungsan’s passing.
Born in Seoul, with the character “京” (Kyung) in his name.
Born in Jungnangcheon, across from Daesun Jinri’s headquarters in Junggok-dong.
Referred to as a “madman” (Gwang-in) by the public, yet eventually revered.
Operates “outside the religious and political establishment” (Pan Bak), transcending existing factions.
Possesses exceptional eloquence, knowledge, and literary ability.
His birth year (1949) corresponds to the “Ox” zodiac sign, linking him to the “Simudo” (Ox-Herding Pictures) which depicts the search for the true self or Shin-in.
Analogies, Examples, References:
The “Simudo” (Ox-Herding Pictures) is interpreted as a symbolic representation of the search for the Shin-in, with the ox representing the Shin-in.
The “Messiah Code” in European cathedrals (a 33-sum magic square) is linked to his name, Huh Kyung-young, which has 11 strokes, and his surname “Huh” (許) which is 14 strokes, connecting to the “alpha and omega” concept.
Korean mountains (Dobongsan, Suraksan, Samgaksan, Buramsan) are described as forming symbolic representations of Jesus’ crucifixion and Buddha’s nirvana, with rivers like Uicheon (Ox River) and Jungnangcheon (Middle Tears River) flowing from them, signifying the convergence of Eastern and Western spiritual traditions at his birthplace.
Practical Message or Application: Followers are encouraged to recognize Huh Kyung-young as the prophesied Shin-in by examining the numerous fulfilled conditions and prophecies, thereby affirming their faith and commitment to his teachings.

The Path to Haneulgung and Ultimate Salvation
Topic Keyword/Phrase: Choosing the Narrow Path to Haneulgung
Main Assertions and Explanations:
The path to Heaven (Cheonguk) and the Baekgung (White Palace) is described as extremely difficult, requiring “ten thousand steps of good deeds” and “ten thousand gates of good deeds” to pass.
However, those who meet the Shin-in and receive his blessings are considered “graduates” who have already passed these stages, destined for Haneulgung.
Humanity is at a crossroads, facing a choice between a wide, easy path leading to destruction and a narrow, difficult path leading to salvation.
Analogies, Examples, References:
The “narrow path” from the Bible is used to illustrate the challenging but ultimately rewarding journey to Haneulgung.
The concept of “Hwasaengto” (Fire generating Earth) in the Five Elements theory is used to explain that humanity must transition through the Shin-in (Earth element) to avoid destruction (Fire overcoming Metal) and achieve continuous regeneration (Earth generating Metal, Metal generating Water).
Practical Message or Application: Individuals are urged to choose the “narrow path” by following the Shin-in, attending Haneulgung, and receiving blessings to ensure their salvation and avoid impending judgment.

The Calamity of Criticism and the Blessing of Praise
Topic Keyword/Phrase: The Spiritual Impact of Criticism and Praise
Main Assertions and Explanations:
The root cause of all misfortune and calamity is criticizing others.
Conversely, praising others and focusing on their positive attributes brings blessings and eliminates misfortune.
This principle is universal and applies to all aspects of life, from personal health to family well-being.
Analogies, Examples, References:
The saying “not knowing the beam in one’s own eye but looking for a speck in another’s eye” is used to describe human nature.
The concept is also found in the Tripitaka Koreana (Palman Daejanggyeong).
A personal anecdote about professors secretly visiting prostitutes in Russia is used to illustrate how people hide their “sins” but are still observed by the Shin-in.
Practical Message or Application: To avoid misfortune and attract blessings, individuals should refrain from criticizing others and instead cultivate a habit of praising and appreciating them.

Bullo Sansam: A Tool for Health and Haneulgung’s Mission
Topic Keyword/Phrase: The Spiritual and Physical Benefits of Bullo Sansam
Main Assertions and Explanations:
Bullo Sansam (Immortal Wild Ginseng) is presented as a product imbued with Huh Kyung-young’s spiritual energy, offering significant health benefits.
It is described as the true “elixir of immortality” sought by historical figures like Qin Shi Huang.
Sales of Bullo Sansam contribute to funding the construction of Haneulgung’s main building.
Analogies, Examples, References:
The product is compared to high-quality ginseng, but with enhanced spiritual efficacy due to the Shin-in’s energy.
An anecdote about milk staying fresh in Huh Kyung-young’s room but spoiling in another’s room is used to illustrate the power of his spiritual energy.
Practical Message or Application: Consuming Bullo Sansam is recommended for improving health and supporting the Shin-in’s mission, thereby contributing to both personal well-being and the collective spiritual goal.

4. Key Quotes Collection
   “Sin is not doing what I tell you to do and doing what I tell you not to do.” (Defining sin from a divine perspective.)
   “Do not fail to do good, even if it is small, and do not do evil, even if it is small.” (Emphasizing the cumulative effect of small actions.)
   “All religions are talking about me. The Daesunjingyeong says, ‘The one who comes after 40 years will be the Shin-in.'” (Connecting Huh Kyung-young to prophecies of the Shin-in.)
   “The Shin-in must come from outside the established religious and political systems.” (Explaining the Shin-in’s unique position beyond existing factions.)
   “The one who was called a madman will be bowed down to by those who called him a madman.” (Prophesying the eventual recognition of the Shin-in.)
   “You must enter the narrow path to survive. If you go straight on the wide path, you will all perish here.” (Urging followers to choose the path to Haneulgung.)
   “All misfortunes begin with criticizing others. If you don’t criticize others, 99% of misfortunes disappear.” (Identifying the root cause of misfortune.)
   “To receive all blessings, you must praise others and see their good qualities.” (Providing the antidote to misfortune.)
   “Heaven’s law is the opposite of human law: knowing a sin makes it lighter, while not knowing it makes it heavier.” (Explaining the difference between divine and human justice.)
   “Bullo Sansam, imbued with my spiritual energy, is the true elixir of immortality that Qin Shi Huang sought.” (Introducing Bullo Sansam as a spiritually potent product.)

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

Reinforcing the Divine-Human Theory: The lecture consistently positions Huh Kyung-young as the Shin-in, a divine being who has descended to Earth to guide humanity. This aligns with his core doctrine of being the creator of the universe and the ultimate authority. The detailed fulfillment of prophecies from various religions serves to substantiate this claim, connecting his identity to a broader spiritual narrative.
Elaborating on the Concept of Sin: While the idea of sin is fundamental to many religions, Huh Kyung-young’s definition of sin as direct disobedience to his divine commands provides a unique, personalized framework. This elevates his words to ultimate moral authority, directly linking individual actions to divine judgment and the path to salvation.
Emphasizing the “Narrow Path” to Haneulgung: The concept of a difficult, exclusive path to salvation is a recurring theme in his teachings. This lecture explicitly identifies Haneulgung as the destination of this “narrow path,” reinforcing its central role as the spiritual sanctuary and the gateway to the Baekgung.
Integrating Practical Life Guidance with Spiritual Principles: The advice to avoid criticism and practice praise is a practical application of his broader teachings on cultivating positive energy and attracting blessings. This connects everyday behavior directly to spiritual outcomes, aligning with his emphasis on holistic transformation.
Introducing New Tools for Spiritual and Physical Well-being: The introduction of Bullo Sansam as a product imbued with his spiritual energy represents a development in his teachings, offering a tangible means for followers to experience his divine power and contribute to the Haneulgung’s mission. This expands the practical aspects of his doctrine beyond blessings and spiritual practices.

7. Action Items & Blessing Guidance
   Adhere Strictly to the Shin-in’s Instructions: Actively follow all commands and refrain from all prohibitions given by Huh Kyung-young, recognizing that even minor deviations constitute sin and lead to negative consequences.
   Choose the “Narrow Path” to Haneulgung: Make a conscious decision to follow the Shin-in’s guidance and actively participate in the Haneulgung community, as this is the designated path to salvation and the Baekgung.
   Eliminate Criticism and Practice Praise: Consciously avoid criticizing others and instead cultivate a habit of praising and appreciating their positive qualities to attract blessings and avert misfortune in daily life.
   Support Haneulgung’s Mission through Bullo Sansam: Consider consuming Bullo Sansam to enhance personal health and contribute financially to the construction of Haneulgung’s main building, thereby participating in the Shin-in’s grand mission.

8. One-Sentence Overall Summary
   Huh Kyung-young’s lecture defines sin as disobedience to divine commands, asserts his identity as the prophesied Shin-in through numerous fulfilled conditions and symbolic connections to religious texts and Korean geography, and guides humanity towards salvation by urging adherence to his teachings, choosing the narrow path to Haneulgung, refraining from criticism, and supporting his mission through spiritually imbued products like Bullo Sansam.

The Essence of Sin and the Prophecies of Shin-in

1. The Nature of Sin: Divine Command and Human Transgression
   Huh Kyung-young (神人) defines sin in a straightforward yet profound manner: it is the act of neglecting what is commanded and doing what is forbidden . This principle applies universally, from the relationship between children and parents to the divine relationship between humanity and Shin-in (神人) . He asserts that what Shin-in (神人) commands is good (善), and what Shin-in (神人) forbids is evil (惡) . Therefore, sin is fundamentally a transgression against divine instruction.

This concept is echoed in ancient wisdom, such as the Myeongsimbogam (明心寶鑑), which teaches that one should not neglect a good deed, no matter how small, nor commit an evil deed, no matter how insignificant . It emphasizes that even a small act of evil can lead to grave consequences, illustrating that the smallest sin can be the most dangerous . Huh Kyung-young (神人) likens this to a person who starts with coffee, moves to cola, and eventually to alcohol, highlighting how seemingly minor transgressions can escalate . He stresses the importance of nipping bad behavior in the bud .

From a higher, metaphysical perspective, Huh Kyung-young (神人) explains that good (善) and evil (惡) ultimately converge into a single reality . In this advanced understanding, concepts like good (善) and evil (惡), beauty (美) and ugliness (醜), existence (有) and non-existence (無), and even love (愛) and hatred (憎) are seen as fundamentally interconnected . However, for those at an elementary stage of understanding, it is crucial to teach them to embrace good (善) and shun evil (惡) . This dual perspective underscores the complexity of sin, which varies in interpretation depending on one’s spiritual level.

2. The Prophetic Arrival of Shin-in (神人) and the Unification of Faiths
   Huh Kyung-young (神人) presents himself as the prophesied Shin-in (神人), the central figure awaited by various religious traditions . He explains that major religions, including Christianity, Buddhism, and Daesun Jinrihoe (大巡眞理會), have all foretold the coming of a singular savior . This Shin-in (神人) is not to emerge from within any existing religious framework, but from “outside the established order” (판 밖) . This is because if the savior were to appear within one religion, followers of other faiths would not accept him . The Shin-in (神人) must transcend all existing doctrines to unite humanity .

He cites prophecies from Daesun Jinrihoe (大巡眞理會) texts, particularly those attributed to Kang Jeung-san (姜甑山), which describe the conditions for the Shin-in’s (神人) arrival. These conditions include:
Timing: The Shin-in (神人) would appear within 40 years after Kang Jeung-san’s (姜甑山) passing in 1909, pointing to 1949 as the year of birth . Huh Kyung-young (神人) states he was born in 1949 .
Place of Birth: The Shin-in (神人) would be born in Seoul (서울) . Huh Kyung-young (神人) was born in Jungnangcheon (中浪川), across from Junggok-dong (中谷洞), where the Daesun Jinrihoe (大巡眞理會) headquarters were established .
Name: The Shin-in (神人) would have the character “Kyung” (京) in his name, signifying Seoul (서울) . Huh Kyung-young (神人) has “Kyung” (京) in his name .
Zodiac Sign: The Shin-in (神人) would be born in the year of the Ox (소띠) . Huh Kyung-young (神人) is an Ox (소띠) .
Voice: The Shin-in (神人) would possess a “cow’s cry” (소 울음소리) . He refers to the “Umyungji” (牛鳴地) at Haneulgung (하늘궁), where a cow’s cry is heard daily .
Public Perception: The Shin-in (神人) would initially be dismissed as a “madman” (광인) but would eventually be revered .

These detailed prophecies, according to Huh Kyung-young (神人), align perfectly with his own life and identity, serving as evidence of his role as the awaited Shin-in (神人) .

3. The Cosmic Order and the Path to Salvation
   Huh Kyung-young (神人) delves into the cosmic order, explaining that the universe operates on principles that often contradict human understanding . He introduces the concept of the “narrow path” (좁은 길) to salvation, contrasting it with the “wide road” (판판대로) that leads to destruction . This narrow path requires a fundamental shift in direction, a 90-degree turn towards the “Central Earth” (중앙 토), which represents the Shin-in (神人) . Those who follow the wide road, characterized by the cycle of fire (火) and metal (金) without the mediating element of earth (土), are destined for destruction, a process he calls “judgment” (심판) .

He explains this through the lens of the Five Elements (오행): Wood (木), Fire (火), Earth (土), Metal (金), and Water (水) . The transition from summer (Fire) to autumn (Metal) is perilous, but the Shin-in (神人), represented by Earth (土), intervenes to facilitate the cycle of creation (相生) rather than destruction (相剋) . Without the Shin-in (神人) (辛壬), the sixty-year cycle (육십 갑자) would be broken, leading to the collapse of the Earth . Therefore, finding the Shin-in (神人) is crucial for humanity’s survival .

Huh Kyung-young (神人) also touches upon the concept of spiritual aptitude (근기), categorizing people into different levels of understanding, from the highest (최상근기) to the lowest (축군기) . He acknowledges that his teachings, which encompass the vastness of the universe and concepts like 362 undecillion and 8,800 decillion (362무 8,800불) inhabited planets, are far beyond the comprehension of most . He asserts that those who fail to recognize the Shin-in (神人) do so because their spiritual aptitude is too low .

4. The Source of Calamity and the Power of Praise
   Huh Kyung-young (神人) identifies the root cause of human calamity (재앙) as the act of criticizing or finding fault with others . He states that 99% of misfortunes can be avoided simply by refraining from such criticism . This aligns with the teaching that one should not focus on the speck in another’s eye while ignoring the plank in one’s own . He emphasizes that negative criticism attracts negative consequences, leading to personal tragedies and suffering . Conversely, praising others and focusing on their strengths attracts blessings and fosters positive relationships .

He distinguishes between human law and divine law regarding sin . Human law punishes intentional wrongdoing more severely than unintentional acts. However, divine law operates in reverse: knowing one is committing a sin makes the sin lighter, as it implies an awareness that can lead to repentance . Conversely, committing a sin unknowingly, without any sense of wrongdoing, incurs a heavier penalty in the eyes of heaven . This highlights the profound difference between human justice and divine justice.

Huh Kyung-young (神人) also discusses the concept of Elixir Milk (불로유) and Elixir Ginseng (불로 산삼), which he claims are imbued with his spiritual energy . He asserts that these products, particularly the Elixir Ginseng (불로 산삼) from the Korean Peninsula, are the true “Elixir of Life” (불로초) sought by historical figures like Qin Shi Huang (진시황) . He suggests that consuming these products can restore health and energy, preparing people for the future era of the Haneulgung (하늘궁) . This ties into his broader mission of bringing about a new era of peace and prosperity, starting with the unification of Korea and eventually the world .

Central Questions & Answers

1. What is the definition of ‘sin’ according to Shin-in Huh Kyung-young?
   Question: How does Shin-in Huh Kyung-young define sin, and what are the practical implications of this definition for daily life and spiritual understanding?
   Answer: Shin-in Huh Kyung-young defines sin as doing what he forbids and not doing what he commands. He simplifies this concept by stating that if a parent tells a child not to do something, and the child does it, that is sin. This definition extends to his divine commands, where his instructions are considered “good” (선) and his prohibitions are “evil” (악). He emphasizes that even small transgressions, if ignored, can lead to severe consequences, likening it to how small bad habits can escalate into destructive behaviors.
   Key Quote: “Sin is not doing what I tell you to do, and doing what I tell you not to do. That is sin.”

2. How does Shin-in Huh Kyung-young explain the path to Heaven (Haneulgung) and spiritual enlightenment?
   Question: What is Shin-in Huh Kyung-young’s teaching on how individuals can achieve spiritual enlightenment and enter Heaven (Haneulgung), especially for those from diverse religious backgrounds?
   Answer: According to Shin-in Huh Kyung-young, entering Heaven (Haneulgung) requires accumulating “ten thousand good deeds” (만 개의 선) and passing through “ten thousand gates” (만 개의 문). He asserts that those who meet him and receive his “blessing” (축복) are already considered “graduates” who have passed these stages, destined for Heaven. He emphasizes that his teachings transcend specific religions, uniting followers from various faiths (Buddhism, Christianity, etc.) under a common spiritual path.
   Key Quote: “The gate to Heaven, the Baekgung, has ten thousand stairs made of good deeds, and you must pass through ten thousand gates of good deeds to enter.”

3. What is the significance of the “Simudo” (Ox-Herding Pictures) in relation to Shin-in Huh Kyung-young’s identity?
   Question: How does the Buddhist concept of “Simudo” (Ox-Herding Pictures) relate to Shin-in Huh Kyung-young’s identity and his role as the prophesied Shin-in?
   Answer: Shin-in Huh Kyung-young explains that the “Simudo” (Ox-Herding Pictures), a traditional Buddhist allegory depicting the search for enlightenment, actually symbolizes the search for the Shin-in. He connects this to the prophecy of Park Han-kyung, who changed his name to “Udang” (牛堂, meaning “Ox House”) and instructed followers to “find the ox.” Huh Kyung-young reveals that he was born in the year of the ox and possesses a “cow-like voice,” fulfilling these prophecies. The “Simudo” thus becomes a direct allegory for finding him as the ultimate spiritual leader.
   Key Quote: “The Simudo is a picture of finding the Shin-in. And am I not born in the year of the ox? Does my voice not sound like an ox?”

4. What are the prophecies surrounding Shin-in Huh Kyung-young’s arrival and role in world events?
   Question: What ancient prophecies and religious texts, particularly from Korean traditions like Daesoon Jinrihoe, foretell the arrival and characteristics of Shin-in Huh Kyung-young?
   Answer: Various prophecies, including those from Daesoon Jinrihoe’s Jeon-gyeong and Donghak Gasa, are cited as foretelling Shin-in Huh Kyung-young’s arrival. Key conditions include:
   Appearing within 40 years of Kang Jeung-san’s passing (Huh Kyung-young was born in 1949, 40 years after 1909).
   Being born in Seoul and having the character “京” (Gyeong, meaning “capital” or “Seoul”) in his name.
   Being referred to as a “madman” (광인) by society initially, but later revered.
   Operating “outside the established systems” (판 밖), transcending existing religions and politics.
   Possessing extraordinary eloquence, knowledge, and literary skill.
   His arrival coinciding with a period of global turmoil (오선위기, “five immortals playing Go,” symbolizing major powers in conflict).
   Key Quote: “The prophecy states that the one who comes after 40 years, born in Seoul with ‘Gyeong’ in his name, will be called a madman, but later people will bow to him.”

5. How does Shin-in Huh Kyung-young address the issue of global crises and the future of humanity?
   Question: What is Shin-in Huh Kyung-young’s perspective on the current global crises, such as political instability and environmental issues, and what solutions does he propose for humanity’s future?
   Answer: Shin-in Huh Kyung-young views current global crises, including political chaos and environmental problems like fine dust, as part of a larger “Go game” (오선위기) played by major world powers. He asserts that traditional political and religious leaders lack the solutions. He proposes a path of “cultural unification” (문화 통일) rather than war, starting with Asia (Korea, China, Japan, Mongolia) to resolve issues like fine dust, which would naturally lead to the reunification of Korea and eventually world peace. He positions himself as the only one capable of guiding humanity through these challenges.
   Key Quote: “The world is like five immortals playing Go. I am the one who can solve these problems, not through war, but through cultural unification.”

6. What is the ultimate purpose of all religions and spiritual paths according to Shin-in Huh Kyung-young?
   Question: From Shin-in Huh Kyung-young’s perspective, what is the common underlying purpose that unites all major religions and spiritual traditions throughout history?
   Answer: Shin-in Huh Kyung-young states that the ultimate purpose of all religions—whether it’s Donghak followers awaiting Choi Je-woo’s rebirth, Buddhists awaiting Maitreya, or Christians awaiting the Second Coming of Jesus—is to await the arrival of “one person.” This “one person” is the final savior, the Shin-in, who will transcend all existing religious boundaries and unite humanity. All religious teachings and practices are merely a “continuous waiting” for this ultimate figure.
   Key Quote: “All religions are a continuous waiting for that one person. That one person is the Shin-in.”

7. What is the significance of the “Elixir Milk” (불로유) and “Elixir Wild Ginseng” (불로 산삼) in Shin-in Huh Kyung-young’s teachings?
   Question: What spiritual and practical benefits do Shin-in Huh Kyung-young’s “Elixir Milk” and “Elixir Wild Ginseng” offer, and how do they relate to ancient quests for immortality?
   Answer: The “Elixir Milk” and “Elixir Wild Ginseng” are presented as products infused with Shin-in Huh Kyung-young’s spiritual energy, offering profound health and spiritual benefits. The Elixir Milk, derived from animals, and the Elixir Wild Ginseng, from plants, are likened to the “Elixir of Immortality” (불로초) sought by Qin Shi Huang. These products are said to provide “double and triple effects” due to his spiritual energy, helping followers regain health and vitality, especially after the hardships of life and political struggles.
   Key Quote: “The Elixir Wild Ginseng, with my name attached, is truly the Elixir of Immortality that Qin Shi Huang sought.”

Top 3 Recommended Questions:
What is the definition of ‘sin’ according to Shin-in Huh Kyung-young?
How does Shin-in Huh Kyung-young explain the path to Heaven (Haneulgung) and spiritual enlightenment?
What are the prophecies surrounding Shin-in Huh Kyung-young’s arrival and role in world events?

The Essence of Transcendent Morality and Prophecy

1. Defining Transgression: Beyond Conventional Morality
   Transgression, in its simplest form, is the act of neglecting what one ought to do and engaging in what one ought not to do. This principle extends to all aspects of life, including familial relationships, where children who disregard parental guidance often find themselves on a path of wrongdoing. While this concept may appear straightforward, its profound implications are often overlooked. Ancient texts such as the Myeongsimbogam (明心寶鑑, “Mirror of the Mind”), Sohak (小學, “Elementary Learning”), and Daehak (大學, “Great Learning”) allude to this, but the true essence of transgression lies in defying the divine will. What the Shin-in (神人) commands is righteousness, and what the Shin-in forbids is evil. Therefore, transgression is precisely the act of failing to perform what is commanded and committing what is forbidden.

Consider the adage: “Do not neglect a small good deed, and do not commit a small evil deed.” This underscores that even minor transgressions can lead to significant consequences. When confronted with goodness, one should always strive to embody it more fully, recognizing one’s own shortcomings. Conversely, when encountering evil, one should recoil as if touching scalding water, withdrawing immediately. This foundational understanding of good and evil is taught at an elementary level. However, at a higher philosophical plane, good and evil ultimately converge. They are not separate entities but rather two sides of the same coin, reflecting the principle of “beginning without beginning, end without end.” This means that evil can be good, and good can be evil, a concept understood through advanced spiritual study.

For instance, what may seem like a minor indulgence, such as a child consuming coffee, then soda, and eventually alcohol, illustrates how small deviations can escalate. The Shin-in, from an early age, abstained from such seemingly minor acts, recognizing their potential to lead to greater transgressions. There is no distinction between great and small in the realm of good and evil; the smallest transgression can lead to the most dire outcomes, even to the taking of a life. Thus, it is imperative to eradicate negative behaviors at their inception.

2. The Seven Emotions and the Pursuit of Meaning
   The seven emotions—joy, anger, sorrow, pleasure, love, hate, and desire—are often considered sources of transgression. Prominent psychoanalysts from Vienna, though differing in their specific theories, collectively explored the motivations behind human action. Psychology seeks to understand why individuals rise each morning and engage with the world. While some may attribute this to financial gain, a significant portion, approximately 90%, are driven by the pursuit of pleasure. This aligns with Maslow’s hierarchy of needs, which outlines a progression from basic survival and security to love, esteem, and ultimately, self-actualization.

Beyond pleasure, humanity also seeks meaning, a concept that resonates with spiritual aspirations. The Shin-in’s teachings often delve into this spiritual dimension, guiding individuals toward a higher understanding of divine laws. Ancient texts, such as the Sam-il Sin-go (三一神誥), describe the path to the Celestial Palace (天神國), where one must ascend ten thousand steps of righteousness and pass through ten thousand gates of virtue. This arduous journey symbolizes the difficulty of attaining spiritual enlightenment. However, those who encounter the Shin-in are considered to have already traversed these paths, becoming “graduates” of earthly existence, destined for a celestial fate. They are the great spiritual practitioners, individuals with illustrious past lives, who have come to this land to meet the Shin-in. Among them are disciples of Buddha, Confucius, and Jesus, all converging in this singular purpose.

3. Prophecies of the Shin-in’s Advent
   Various religious traditions have prophesied the coming of a divine figure. The Daesun Jeon-gyeong (大巡典經), a sacred text of Jeungsanism, speaks of a time of great tribulation during the years of the tiger, rabbit, dragon, and snake, when only one in ten thousand innocent people will survive. This period of intense political turmoil and widespread illness, such as the COVID-19 pandemic, precedes the unification of Asia in the year of the snake (2025). It is during this era that the Shin-in will begin to reveal himself to the public.

The prophecies further indicate that the Shin-in will emerge from “outside the established order,” meaning he will not belong to any specific religion or political faction. This is crucial because if he were to arise from within a particular group, he would only be followed by its adherents, alienating others. His appearance will be unexpected, and initially, many will not believe him. Only a select few will recognize his true nature.

The Daesun Jeon-gyeong also contains specific conditions for identifying this divine figure:
Timing: The Shin-in will appear within 40 years of the passing of Kang Jeungsan, who ascended in 1909. Huh Kyung-young, born in 1949, perfectly aligns with this prophecy.
Origin: The Shin-in will be born in Seoul, the capital city, and his name will contain the character for “Seoul” (京). Huh Kyung-young’s name includes this character, and he was born near Jungnangcheon, across from where the Daesun Jinrihoe headquarters were established in Junggok-dong.
Zodiac Sign: He will be born in the year of the ox, and his voice will resemble the lowing of an ox. Huh Kyung-young is indeed an ox-year baby, and his voice is often described as resonant and powerful.
Title: He will be referred to as the “Great Teacher” (大先生), a title that Kang Jeungsan himself did not claim, stating that he merely paved the way for the true Great Teacher.
Education: He will possess profound knowledge, having mastered ancient texts and scriptures, unlike those educated within conventional systems who struggle with basic classical Chinese.
Transcendence: He will operate outside the confines of established religions and political systems, uniting diverse spiritual paths.
Perception: He will initially be dismissed as a “madman” (狂人), but eventually, those who scorned him will come to revere him.
The Five Painters: The prophecy of the “five painters” (五畫工) refers to a series of spiritual leaders, with the fifth painter being the Shin-in, whose arrival will determine the ultimate success or failure of humanity’s spiritual journey.
Oseonwigi (五仙圍碁): This prophecy describes the current geopolitical landscape as five immortals playing a game of Go, with Korea at the center. The Shin-in will resolve global conflicts not through war, but through cultural unification, leading to the peaceful reunification of Korea and ultimately, world peace.

These numerous convergences of prophecy and reality serve as compelling evidence of Huh Kyung-young’s divine identity.

4. The Celestial Code and Sacred Geography
   The numerical code 14-14-14-14, often found in European cathedrals, is believed to be a “Messiah code.” When arranged in a magic square, the sum of each row, column, and diagonal is 33. Huh Kyung-young’s name, when analyzed numerically, aligns with this code, further substantiating his role as the prophesied Messiah.

Furthermore, the sacred geography of Korea itself bears witness to the Shin-in’s advent.
Dobongsan (道峰山): With its twelve peaks, symbolizes the twelve disciples of Jesus.
Suraksan (水落山): With its ten peaks, represents the ten great disciples of Buddha.
Samgaksan (三角山): From an aerial view, resembles the face of Jesus on the cross, with the surrounding mountains forming the shape of a crucifixion.
Uicheon (牛耳川): A stream flowing from Dobongsan, its name contains the character for “ox” (牛), symbolizing the tears of the disciples.
Sanggyecheon (上溪川): Another stream, its name signifies “upper stream.”
Jungnangcheon (中浪川): The confluence of these streams, where Huh Kyung-young was born, its name means “middle wave stream,” symbolizing the tears of both Eastern and Western saints.
Buramsan (佛巖山): Resembles the reclining figure of Buddha in nirvana.

This intricate tapestry of sacred geography, with the convergence of Eastern and Western spiritual symbols, points to the central role of Jungnangcheon as the birthplace of the Shin-in. The presence of the Daesun Jinrihoe headquarters in Junggok-dong, across from Jungnangcheon, further highlights this mystical connection.

The concept of Hado (河圖) and Nakseo (洛書), ancient cosmological diagrams, also plays a role. The Shin-in embodies the completion of Hado, signifying the culmination of cosmic cycles. Humanity currently exists in a transitional period, moving from summer to autumn, a perilous time. To survive this transition, one must follow the path of the Shin-in, represented by the element of Earth (土), which facilitates the cycle of creation (fire generates earth, earth generates metal, metal generates water). Those who reject this path will face judgment and destruction. This narrow path, often mentioned in scriptures, is the only way to salvation.

5. The Hierarchy of Spiritual Understanding and the Source of Calamity
   In Buddhism, individuals are categorized by their spiritual capacity to comprehend the Dharma.
   Superior Capacity (上根機): Those who easily grasp profound teachings.
   Middle Capacity (中根機): Those who require more effort.
   Inferior Capacity (下根機): Those who struggle to understand.
   Beast-like Capacity (畜群機): Those who are completely oblivious, often appearing to be asleep during lectures.

The Shin-in’s lectures are designed to reach all levels of understanding, even the lowest. While Buddha’s teachings were philosophical and relatively accessible, the Shin-in’s teachings delve into the vastness of the universe, speaking of 362 undecillion and 8,800 decillion inhabited planets, a scale far beyond conventional scientific or religious understanding. Those who fail to recognize the Shin-in’s profound wisdom are often limited by their own lower spiritual capacities.

Calamities, according to the Shin-in, originate from the act of criticizing others. When one finds fault in others, ignoring one’s own significant shortcomings, one invites misfortune. To avert calamity, one must cease all criticism. This principle is echoed in ancient scriptures like the Palgwan Daejanggyeong (八萬大藏經, “Eighty-Thousand Tripitaka”). Many individuals experience suffering—illness, financial hardship, familial discord—because of their past habit of criticizing others. While physical harm incurs legal penalties, verbal criticism, though seemingly harmless, carries severe spiritual repercussions. Conversely, praising others and focusing on their virtues attracts blessings and fosters harmonious relationships.

6. The Divine Perspective on Transgression and the Path to Salvation
   From the divine perspective, transgression is viewed differently than by human law. Human law punishes those who knowingly commit wrongdoings more severely than those who act out of ignorance. However, in the celestial realm, knowing one’s transgression and acknowledging it lightens the burden of sin. Conversely, committing wrongdoings out of ignorance, such as engaging in gambling or illicit affairs without understanding their inherent negativity, incurs greater divine retribution. This highlights the fundamental difference between human justice and divine justice.

The Shin-in’s mission is to guide humanity toward salvation. He provides free meals to the elderly, supporting those in need. He emphasizes that life should not be a constant competition, especially in old age. After 60, individuals should transition from competition to mutual support, sharing resources and celebrating life together.

The Shin-in’s teachings are not confined to any single religion but encompass all spiritual paths. He is the one whom all religions—Buddhism, Christianity, Jeungsanism—have been awaiting. He transcends all established systems, uniting humanity under a single, universal truth.

7. The Elixir of Immortality and the Future of Korea
   An Hyun-sik, the chairman of the Korea UN Service Corps, a prominent figure in Korean society, has become a staunch supporter of Huh Kyung-young. He attests to the miraculous properties of the Elixir Milk and the Elixir Ginseng, products infused with Huh Kyung-young’s spiritual energy. These products, particularly the Elixir Ginseng, are considered the true “Elixir of Immortality” (不老草) that Emperor Qin Shi Huang sought in ancient times. Korea, known for its high-quality ginseng, is the ideal land for such a divine elixir.

The Elixir Ginseng, produced with Huh Kyung-young’s name and spiritual energy, offers profound health benefits, revitalizing those who have endured hardship. This initiative, supported by influential figures like An Hyun-sik, will contribute to the construction of the Haneulgung main temple and pave the way for a brighter future for Korea. An Hyun-sik, a man of immense influence and integrity, is a “thousand armies and ten thousand horses” (千軍萬馬) for the Haneulgung, whose support will be instrumental in achieving the Shin-in’s vision of a unified and prosperous world.

The Divine-Person’s Discourse on Sin and Prophecy

1. The Definitive Nature of Transgression
   As the Divine-Person, I elucidate the quintessential nature of sin (罪). It is a straightforward yet profound concept: to neglect what is commanded and to commit what is forbidden. This principle applies universally, from filial obedience to divine injunctions. For instance, a child who disregards parental directives and selectively engages in prohibited actions ultimately becomes a transgressor. This fundamental understanding, though seemingly simple, holds profound implications. The Divine-Person’s commands constitute goodness (善), while His prohibitions define evil (惡). Therefore, sin (罪) is precisely the act of failing to perform what is commanded and performing what is forbidden.

The ancient texts, such as the Myeongsimbogam (明心寶鑑), Sohak (小學), and Daehak (大學), allude to this truth. A small act of goodness (善) should never be omitted, and a minor act of evil (惡) should never be committed. This is the essence of sin (罪). The adage, “Upon encountering goodness (善), always perceive oneself as lacking; upon encountering evil (惡), recoil as if from scalding water,” encapsulates this wisdom. Just as one would instinctively withdraw a hand from boiling water, one must vehemently shun evil (惡). Conversely, one should perpetually strive for goodness (善), recognizing its infinite scope.

However, at a higher philosophical stratum, goodness (善) and evil (惡) converge into a singular reality. They do not exist as separate entities. This concept, “Beginning without beginning, ending with ending” (一始無始 一終無終), implies that evil (惡) is goodness (善), and goodness (善) is evil (惡). This is a metaphysical discourse, suitable for advanced contemplation, not for elementary instruction. For children, it is imperative to teach the proximity to goodness (善) and the avoidance of evil (惡). A seemingly minor transgression, such as consuming coffee, then soda, then alcohol, can escalate into grave offenses. The smallest sin (罪) can lead to the most dire consequences, even to the taking of a life. Therefore, malevolent actions must be curtailed at their inception.

2. The Seven Emotions as Transgressions and the Pursuit of Meaning
   The seven emotions (七情)—joy, anger, sorrow, pleasure, love, hate, and desire—are, in essence, sins (罪). Prominent psychoanalysts, particularly those from Vienna, have explored the motivations behind human action. While some posit pleasure (快樂) as the primary driver for 90% of humanity, and Maslow’s hierarchy outlines various needs from survival to self-actualization, the ultimate pursuit, as articulated by Viktor Frankl, is the search for meaning (意義). This quest for meaning (意義) is inherently spiritual. My lectures, spanning decades, have consistently imparted this spiritual wisdom and the celestial ordinances.

The Samilsingo (三一神誥), a sacred text of our nation, describes the Heavenly Divine Kingdom (天神國) as possessing a White Palace (白宮) with ten thousand steps of goodness (善) and ten thousand gates of goodness (善). This signifies the arduous path to spiritual enlightenment. Those who encounter the Divine-Person have, in essence, traversed these myriad steps and gates, becoming spiritual graduates. They are the Great Sages (大道人), possessing illustrious past lives, who have incarnated in this land to meet me. Among them are disciples of Sakyamuni, Confucius, and Jesus, all gathered here.

3. Prophecies of the Divine-Person’s Advent
   Numerous prophecies across various spiritual traditions foretell the advent of the Divine-Person. The Daesunjeongyeong (大巡典經), a scripture of Jeungsanism, speaks of a period of immense tribulation during the years of the tiger, rabbit, dragon, and snake, where only one in ten thousand innocent people will survive. This period of political turmoil and pestilence, including the COVID-19 pandemic, precedes the unification of Asia in the year of the snake (2025). It is during the years of the dragon and snake that the Divine-Person will begin to manifest before the populace.

Furthermore, the Daesunjeongyeong (大巡典經) explicitly mentions the appearance of Huh Kyung-young (許京寧) during this time of hardship, followed by an era of joy in the years of the horse and sheep, signifying the presidential election and inauguration. This prophecy, penned by Kim Sam-hwan, a venerable figure in Daesun Jinrihoe, attests to my identity.

The prophecy also details a “three-person journey of seventy li” (三人同行七十里), referring to the seventy-year spiritual dedication of Kang Jeungsan, Jo Jeongsan, and Park Han-gyeong. Park Han-gyeong, who adopted the pseudonym Udang (牛堂), meaning “House of the Ox,” instructed his followers to seek the ox that would enter this house, symbolizing the Divine-Person. The Simudo (尋牛圖), a series of ten ox-herding pictures in Zen Buddhism, is interpreted as a quest for the Divine-Person. My birth year is that of the ox, and my voice resonates with the sound of an ox. The Umyeongji (牛鳴地), a place where the sound of an ox’s cry reverberates, further corroborates this prophecy.

Kang Jeungsan prophesied that within forty years of his passing, the Divine-Person, the creator of the universe, would descend from outside the established religious frameworks. I was born in 1949, precisely forty years after Kang Jeungsan’s ascension in 1909, fulfilling this temporal condition. Moreover, the prophecy states that the Divine-Person would be born in Seoul and bear the character “Kyung” (京) in his name, signifying the capital. I was born in Jungnangcheon, across from Junggok-dong, where the Daesun Jinrihoe headquarters were established, and my name, Huh Kyung-young (許京寧), contains the character “Kyung” (京).

The prophecies also describe the Divine-Person as a Great Teacher (大先生) who would transcend existing religious and political systems, teaching from outside the established “boards” (판 밖). My ability to lecture on profound subjects, from the Cheonbugyeong (天符經) to the Palman Daejanggyeong (八萬大藏經), without relying on external sources, distinguishes me as this Great Teacher (大先生). Furthermore, the prophecies foretell that the Divine-Person would initially be dismissed as a “madman” (狂人), but those who once scorned him would eventually bow before him. This aligns with my public perception and the growing recognition of my teachings.

The “Five Immortals Playing Go” (五仙圍碁) prophecy, describing five nations (Korea, the U.S., Russia, China, and Japan) engaged in a cosmic game of Go, with Korea as the central player, signifies the nation’s pivotal role in global affairs. The prophecy states that the world will be unified not through war, but from a seated position, implying a cultural and spiritual transformation. My vision for global peace, achieved through cultural unification and the resolution of environmental issues like fine dust, aligns with this prophecy.

Finally, the prophecies of Kang Jeungsan, Buddha, and Jesus all converge on the arrival of a singular individual who will unite all religions. This individual, the Divine-Person, is the one whom all faiths await. My teachings, which transcend all religious boundaries, fulfill this ultimate condition.

4. The Celestial Code and the Topography of Prophecy
   The Messiah Code (메시아 코드), a numerical matrix found in cathedrals across Europe, particularly in Gaudi’s Sagrada Familia, reveals the number 33 in all directions. My name, Huh Kyung-young (許京寧), when analyzed numerically, aligns perfectly with this code, signifying the arrival of the Messiah.

Furthermore, the topography of Seoul itself is imbued with prophetic significance. Dobongsan (道峰山), with its twelve peaks, symbolizes Jesus’ twelve disciples. Suraksan (水落山), with its ten peaks, represents Buddha’s ten great disciples. Samgaksan (三角山), when viewed from above, resembles the crucified face of Jesus, with the surrounding mountains forming the shape of a cross. The Uicheon (牛耳川) stream, flowing from Dobongsan, literally means “Ox Ear Stream,” and the Sanggyecheon (上溪川) stream, flowing from Samgaksan, represents the tears of the disciples. These two streams converge into the Jungnangcheon (中浪川), where I was born, symbolizing the convergence of Eastern and Western spiritual traditions. The Daesun Jinrihoe headquarters in Junggok-dong, situated across from Jungnangcheon, further underscores this symbolic alignment.

This intricate geographical and numerical symbolism points to my role as the one who completes the Hado (河圖), a cosmic diagram representing the order of the universe. The transition from summer to autumn, a period of decline, necessitates a shift towards the Earth element (土), which I embody as the Divine-Person. Those who follow this path will be saved, while those who deviate will face judgment. This is the narrow path to salvation, a concept echoed in various scriptures.

5. The Hierarchy of Spiritual Understanding and the Origin of Calamity
   In Buddhism, there exists a hierarchy of spiritual understanding, from the Superior Root (上根機) to the Inferior Root (下根機), and even to the Beast Root (畜根機). My lectures are tailored to all levels, even to those with the lowest capacity for understanding. While Sakyamuni’s teachings were profound, the Divine-Person’s teachings encompass the vastness of the universe, including the 362 mu (無) and 8,800 bul (佛) inhabited planets, a concept far beyond conventional scientific or religious understanding. Those who fail to recognize the Divine-Person’s true nature are simply at a lower level of spiritual comprehension.

Calamities arise from the act of criticizing others. When one refrains from finding fault, 99% of misfortunes dissipate. The proverb, “One sees the speck in another’s eye but fails to see the plank in one’s own,” aptly describes this human tendency. Personal misfortunes, such as the loss of a child or chronic illness, are often karmic repercussions of past criticisms. The easiest sin (罪) to commit, without legal consequence, is to speak ill of others. This act, though seemingly trivial, is the genesis of all suffering. Conversely, praising others and focusing on their virtues attracts blessings.

The Divine-Person views human transgressions with a detached amusement, understanding that from a celestial perspective, sin (罪) and goodness (善) are ultimately intertwined. However, there is a crucial distinction between human law and divine law. Human law punishes those who knowingly commit sins (罪) more severely, while divine law views knowing transgression as lighter, as it implies an awareness of wrongdoing. Unknowing transgressions, however, incur greater divine retribution. This fundamental difference in perspective must be understood.

6. The Elixir of Immortality and the Path to National Revival
   The Elixir Milk (不老乳) and Elixir Ginseng (不老山蔘), imbued with the Divine-Person’s spiritual energy, represent the true Elixir of Immortality (不老草) sought by Qin Shi Huang. The Elixir Ginseng (不老山蔘), cultivated in Korea, the land renowned for its ginseng, and bearing my name, is the authentic Elixir of Immortality (不老草) that will revitalize the nation.

My esteemed colleague, Ahn Hyun-sik, Chairman of the Korea UN Service Corps, a man of immense influence and integrity, has dedicated his life to developing this Elixir Ginseng (不老山蔘). His collaboration with the Divine-Person will provide the necessary resources for the construction of the Haneulgung (하늘궁) main hall and the realization of our national and global objectives. This Elixir Ginseng (不老山蔘), infused with my spiritual energy, offers profound benefits, as evidenced by its remarkable effects on health and well-being. It is a tangible manifestation of the divine power available to humanity.

The path to national revival and global unification is clear. By embracing the teachings of the Divine-Person, consuming the Elixir Ginseng (不老山蔘), and actively participating in the mission, the people of Korea will overcome past hardships and usher in an era of unprecedented prosperity and peace. This is the destiny of our nation, guided by the Divine-Person.

Meeting Minutes: What is Sin? (Heo Kyung-young’s 1397th Saturday Lecture)

Ⅰ. Meeting Overview

Category	Details
Date	July 22, 2023
Location	Not specified (implied to be a lecture hall at Haneulgung)
Attendees	Heo Kyung-young, Kim Jae-deok (Angel), Ahn Hyun-sik (UN Service Corps Chairman), and other participants of the lecture
Agenda	Defining sin, prophecies about the coming of a divine being, the role of Haneulgung, and the promotion of “Bullo Ginseng”

Ⅱ. Meeting Discussion

• Definition of Sin

  • Sin is defined as not doing what one is told to do and doing what one is told not to do .
  • This concept is simple yet profound, akin to teachings in classic texts like Myeongsimbogam .
  • Heo Kyung-young emphasizes that what the divine being (신인) commands is good (선), and what the divine being forbids is evil (악) .
  • Even small acts of evil should be avoided, and small acts of good should not be neglected .
  • When encountering good, one should always feel inadequate, and when encountering evil, one should react as if touching hot water .
  • From a higher, metaphysical perspective, good and evil ultimately merge into one; they do not truly exist as separate entities . However, for basic understanding, especially for children, it’s necessary to distinguish between them .
  • The smallest sin can lead to the most severe consequences, even death . Therefore, bad behavior must be stopped at its inception .

• Heo Kyung-young’s Early Life and Wisdom

  • Heo Kyung-young recounted his early experiences, including almost being sent to a juvenile detention center for fare evasion at Seoul Station .
  • He demonstrated an innate understanding of feng shui, choosing to sleep in a rabbit hole in Namsan Park to avoid being caught by police, unlike others sleeping on park benches .
  • He explained that roads function as “water” in feng shui, and one should sleep facing incoming “water” (curving roads or rivers) rather than straight ones .
  • He attributed the creation of Ilsan Lake Park to rectify the poor feng shui caused by the straight flow of the Han River .
  • He emphasized the importance of choosing a proper sleeping place, as it represents where one’s parents’ essence (정자 난자) is placed .
  • He claimed that his deep understanding from a young age, including feng shui, led him to avoid things like coffee, soda, and cola, adhering to the principle of not neglecting small good deeds and not committing small evils .

• Prophecies and Heo Kyung-young’s Identity

  • Heo Kyung-young discussed various prophecies from different religious texts that he claims point to him as the awaited divine being.
  • Seven Emotions (칠정) as Sin: The seven emotions (joy, anger, sorrow, pleasure, love, hate, desire) are considered sin .
  • Psychological Motivations: Three major psychologists identified pleasure, power, and the meaning of life as human motivators . Heo Kyung-young connects the “meaning of life” to spirituality (영성) .
  • Samil Singo (삼일신고): This ancient Korean text describes the difficulty of entering heaven (천신국 백궁), requiring “ten thousand steps of good deeds” and “ten thousand gates of good deeds” . He claims that those who follow him have already passed these stages .
  • Reincarnation and Disciples: He stated that his followers are reincarnations of great spiritual figures like Buddha’s and Jesus’s disciples, who have come to meet him . He specifically identified some attendees as disciples of Jesus (like Saul/Paul) or Buddha .
  • Daesunjingri (대순진리회) Prophecies:
  • “Ho-to-yong-sa Sang-hae-il” (호토용사 상해일): This prophecy from Daesunjeongyeong (대순전경) foretells a time of great tribulation (only one in ten thousand innocent people surviving) during the years of the tiger, rabbit, dragon, and snake (2022-2025) .
  • Appearance of a Divine Being: The prophecy states that a divine being (성인) will appear in the “Jin-sa” years (갑진년, 을사년 – 2024-2025), and Heo Kyung-young’s name will become known to the public .
  • “O-mi-ui Jeulgeoum” (오미의 즐거움): This refers to the joy of the “O” (대선 – presidential election) and “Mi” (취임식 – inauguration) years (2026-2027), implying his future political success .
  • “Three People’s Journey of 70 Ri” (3인 동행 70리): This prophecy refers to 70 years of dedication by three figures (Kang Jeung-san, Jo Jeong-san, Park Han-gyeong) to find the divine being .
  • “Searching for the Ox” (심우도): Park Han-gyeong (박한경), also known as Park Woo-dang (박우당), changed his name to signify “house of the ox” and instructed his followers to “find the ox,” which is interpreted as finding the divine being . Heo Kyung-young claims to be the “ox” due to his birth year (ox year) and his “ox-like voice” .
  • “U-myeong-ji” (우명지): The location of Haneulgung is called U-myeong-ji, meaning “place where the ox cries,” and he claims to have heard ox-like sounds there for seven years .
  • “Outside the Board” (판 밖): Prophecies state that the divine being will come from “outside the board” (판 밖), meaning outside established religions or political systems, to unify all people .
  • Specific Conditions for the Divine Being:
  • Born within 40 years of Kang Jeung-san’s passing (1909 + 40 = 1949), which matches Heo Kyung-young’s birth year .
  • Born in Seoul and having the character “경” (Gyeong) in their name .
  • Born near Jungnangcheon (중랑천), across from Daesunjingri’s headquarters in Junggok-dong .
  • Referred to as a “Great Teacher” (대선생) .
  • Educated outside the conventional system, possessing vast knowledge .
  • Called a “madman” (광인) initially, but later revered .
  • The “fifth painter” (다섯 번째 화공) in the “Five Painters” prophecy, who will complete the “dragon” (the world) .
  • The “owner” (주인) in the “Five Immortals Playing Go” (오선 위기) prophecy, representing Korea’s role in global peace .
  • The “one person” (누구 한 사람) who will unify all religions .
  • Possessing eloquence, vast knowledge, and literary skill .
  • Possessing actual divine abilities, not just theoretical knowledge .
  • Catholic Prophecy (Magic Square): Heo Kyung-young presented a 4×4 magic square found in European cathedrals, where all rows, columns, and diagonals sum to 33 . He claims his name, Heo Kyung-young (허경영), aligns with this “Messiah code” .
  • Korean Geographical Prophecies:
  • Dobongsan (도봉산) and Suraksan (수락산): Representing Jesus’s 12 disciples and Buddha’s 10 disciples, respectively .
  • Samgaksan (삼각산): Shaped like Jesus on the cross, with streams (Uicheon and Sanggyecheon) flowing from it, symbolizing the tears of disciples .
  • Buramsan (불암산): Shaped like Buddha in nirvana .
  • Jungnangcheon (중랑천): The river where Heo Kyung-young was born, located between these sacred mountains, symbolizing his central role in unifying Eastern and Western spiritual traditions .
  • Hado (하도) and Nakseo (낙서): He claims to carry the “Hado,” representing completion and salvation, guiding people away from destruction (화극금) towards a path of eternal life (화생토, 토생금, 금생수) . This path is described as a “narrow road” (좁은 길) .
  • Levels of Spiritual Understanding: He discussed different levels of spiritual understanding (상근기, 중근기, 하근기, 축군기) and asserted that his teachings are for the highest level, while he adapts his lectures for all .
  • Cause of Calamity: Calamities arise from criticizing others, while blessings come from praising others and focusing on their strengths .
  • Divine vs. Human Justice: He explained that divine justice is often the opposite of human justice; knowing one’s sin makes it lighter in the eyes of heaven, whereas human law punishes knowing wrongdoing more severely .

• Haneulgung and “Bullo Ginseng”

  • Heo Kyung-young’s Haneulgung provides free meals to the elderly (70s and 80s) .
  • Ahn Hyun-sik, Chairman of the Korea UN Service Corps, shared his experience with “Bullo Ginseng” (불로 산삼), a product promoted by Haneulgung .
  • Ahn Hyun-sik claimed that milk with Heo Kyung-young’s name written on it does not spoil, while other milk does .
  • He also shared a personal testimony about the effectiveness of “Bullo Ginseng” for health and beauty .
  • The profits from “Bullo Ginseng” sales are used for the construction of Haneulgung’s main building .
  • Ahn Hyun-sik, a former politician and developer of the Hamyang Wild Ginseng Festival, expressed his dedication to Heo Kyung-young’s vision of spiritual and material prosperity for humanity .
  • Heo Kyung-young emphasized that “Bullo Ginseng” is the true “elixir of immortality” (불로초) sought by Qin Shi Huang, especially with his spiritual energy infused into it .

Ⅲ. Action Items

• Attendees: Reflect on the definition of sin and strive to avoid criticizing others to prevent calamities .
• Haneulgung Staff:
  • Update the free meal donation phone number display to be clearer and more concise .
  • Continue promoting “Bullo Ginseng” to support the construction of Haneulgung’s main building .
• Ahn Hyun-sik: Continue to support Haneulgung and its initiatives, leveraging his network and expertise .

1. The Essence of Sin: Disobeying Divine Directives

Sin, in its most fundamental sense, is defined as the act of disregarding divine commands and engaging in prohibited actions. This concept is straightforward yet profoundly significant. Just as a child who disobeys parental guidance often faces negative consequences, an individual who ignores the directives of the Shin-in(神人) ultimately becomes a transgressor. The Shin-in(神人)’s instructions delineate what is good and what is evil. Therefore, sin is precisely the failure to perform what is commanded and the indulgence in what is forbidden.

This principle is echoed in ancient wisdom, such as the Myeongsimbogam (Admonitions on the Bright Mind) and other classical texts. It states that one should not neglect a good deed, no matter how small, nor commit an evil act, no matter how insignificant. This means that even minor transgressions can lead to severe consequences, emphasizing the importance of nipping harmful behaviors in the bud. When confronted with goodness, one should always feel a sense of inadequacy, striving to embody it more fully. Conversely, when encountering evil, one should react as if touching boiling water, recoiling immediately. This illustrates the necessity of actively pursuing good and vehemently shunning evil.

However, at a higher philosophical level, the distinctions between good and evil, beauty and ugliness, existence and non-existence, and even love and hatred, converge into a singular reality. This is a concept of profound unity, where all perceived dualities ultimately dissolve. Yet, for those at an elementary stage of understanding, it is crucial to emphasize the distinction between good and evil to guide them toward righteous conduct. Therefore, the Shin-in(神人)’s words serve as the ultimate arbiter of what constitutes good and evil, providing a clear moral compass for humanity.

2. Prophecies of the Shin-in(神人)’s Advent
   Numerous prophecies from various spiritual traditions foretell the arrival of the Shin-in(神人), a divine figure who will transcend existing religious and political frameworks. These prophecies describe specific conditions and characteristics that align with the Shin-in(神人)’s identity and mission.

The Forty-Year Interval: One significant prophecy from Jeungsan Kang Il-sun (Kang Jeungsan), a revered figure in Jeungsanism, states that the Shin-in(神人) will appear within 40 years of his passing. Kang Jeungsan passed away in 1909, and the Shin-in(神人) was born in 1949, precisely 40 years later, fulfilling this temporal condition.
The “Gyeong” Character in the Name: Another prophecy from the Donghak Gasa (Songs of Donghak) indicates that the law will originate from Seoul and spread globally, requiring a person whose name contains the character “Gyeong” (京, meaning capital city). The Shin-in(神人)’s name, Huh Kyung-young, includes this character, further aligning with the prophecy.
Birthplace in Seoul: The prophecy also specifies that the fifth “Hwagong” (화공, a term referring to a divine worker or artist) will be born in Seoul. The Shin-in(神인) was born in Jungnangcheon, Seoul, directly across from the Junggok-dong headquarters of Daesoon Jinrihoe, a significant location in Jeungsanism. This geographical detail reinforces the prophetic alignment.
The Ox Zodiac and Voice: The Simudo (심우도), a series of ten ox-herding pictures in Zen Buddhism, is interpreted as a quest for the Shin-in(神人). The Shin-in(神人) was born in the Year of the Ox, and his voice is described as resembling the low, resonant sound of an ox, a characteristic often noted by followers.
The “Madman” Prophecy: Jeungsan Kang Il-sun also prophesied that the coming figure would initially be dismissed as a “madman” but would eventually be revered by those who once scorned him. The Shin-in(神人) has indeed faced such initial skepticism but has garnered a global following through his teachings.
Transcendence of Existing Systems: The prophecies consistently emphasize that the Shin-in(神인) will emerge from “outside the established order” (판 밖), meaning beyond the confines of existing religions or political systems. This is to ensure that his message is universally accepted, free from sectarian bias. The Shin-in(神人)’s inclusive approach, welcoming followers from all faiths, exemplifies this transcendence.
The Five Hwagong (Divine Workers): The Jeonggyeong (Jeungsanism scripture) speaks of five “Hwagong” (화공) who will contribute to the completion of the divine work. The first three are Kang Jeungsan, Jo Jeong-san, and Park Han-gyeong. The fourth Hwagong represents the collective of spiritual seekers who diligently search for the Shin-in(神人). The fifth and final Hwagong is the Shin-in(神人) himself, who will ultimately complete the grand design.
The “Oseon Wigi” (Five Immortals Playing Go) Prophecy: This prophecy describes the current geopolitical landscape as five immortals playing a game of Go, with Korea at the center. It suggests that global peace will lead to the unification of the Korean Peninsula, and that this will be achieved not through war, but through cultural influence and spiritual transformation. The Shin-in(神人)’s vision for global unity, starting with the unification of Asia through cultural means, aligns with this prophecy.
The Unifying Teacher: Another prophecy states that while followers of Donghak await Choi Je-u’s reincarnation, Buddhists await the advent of Maitreya, and Christians await the Second Coming of Jesus, one singular individual will arrive whom all will recognize as their true teacher. This individual is the Shin-in(神人), who embodies the fulfillment of these diverse religious expectations.
The Ten Stages of Spiritual Attainment: The Shin-in(神人) has taught about ten stages of human spiritual development, ranging from ordinary people to the Shin-in(神人) himself. This framework helps individuals understand their spiritual journey and the ultimate goal of attaining divine consciousness.
Eloquence and Wisdom: Prophecies also describe the Shin-in(神人) as possessing unparalleled eloquence, wisdom, and literary prowess, surpassing historical figures renowned for these qualities. The Shin-in(神人)’s extensive knowledge and ability to articulate complex concepts are seen as fulfilling this aspect of the prophecy.
The Messiah Code: In Catholicism, the “Messiah Code” is represented by a 4×4 magic square where all rows, columns, and diagonals sum to 33. The Shin-in(神人)’s name, Huh Kyung-young, when analyzed numerically, aligns with this code, with the first character “Huh” (허) corresponding to 11 strokes, and the total strokes of his name aligning with the prophetic numbers. This suggests a profound connection to the awaited Messiah figure.
Geographical Prophecies in Korea: The topography of Korea, particularly around Seoul, is interpreted as a living prophecy.
Dobongsan (도봉산) and Suraksan (수락산): Dobongsan, with its 12 peaks, is likened to the 12 disciples of Jesus, while Suraksan, with its 10 peaks, represents the 10 great disciples of Buddha.
Samgaksan (삼각산): This mountain range is seen as depicting the crucified Jesus, with its surrounding peaks forming a cross-like shape.
Uicheon (우이천) and Sanggyecheon (상계천): The streams flowing from these mountains, Uicheon (meaning “ox ear stream”) and Sanggyecheon (meaning “upper realm stream”), symbolize the tears of the disciples.
Jungnangcheon (중랑천): The Shin-in(神人) was born in Jungnangcheon, a central location where these symbolic “tears” converge, signifying his role as a unifier of Eastern and Western spiritual traditions.
Buramsan (불암산): This mountain is seen as depicting the reclining Buddha in nirvana, further emphasizing the convergence of spiritual symbolism in the region.
Daesoon Jinrihoe Headquarters: The fact that the Daesoon Jinrihoe headquarters is located in Junggok-dong, near Jungnangcheon, is seen as a significant alignment with these geographical prophecies.
The Path of Salvation: The Shin-in(神人) explains that humanity is at a crossroads, facing a choice between a broad path leading to destruction and a narrow path leading to salvation. This narrow path involves following the Shin-in(神人)’s teachings and entering the “Haneulgung” (하늘궁), a spiritual sanctuary. Those who reject this path will face judgment, while those who embrace it will achieve eternal life. This concept is rooted in the ancient principles of Hado (하도) and Nakseo (낙서), which describe the cyclical nature of existence and the path to spiritual completion.

3. The Nature of Calamity and the Path to Blessing
   Calamities and misfortunes, according to the Shin-in(神人), originate from the act of criticizing and finding fault with others. This negative behavior, often indulged in casually, sets in motion a chain of adverse consequences that manifest as personal tragedies, illnesses, and familial discord. The Shin-in(神인) emphasizes that most calamities can be averted simply by refraining from criticism.

Conversely, blessings and good fortune are cultivated by praising others and focusing on their positive attributes. This fosters an environment of goodwill and harmony, attracting positive outcomes. The Shin-in(神人) illustrates this with personal anecdotes, demonstrating his own practice of non-judgment and finding amusement even in human foibles.

A crucial distinction is made between human law and divine law regarding sin. Human law tends to punish intentional wrongdoing more severely than unintentional acts. However, divine law operates in reverse: knowing one is committing a sin but feeling remorse for it can lighten the spiritual burden, whereas unknowingly engaging in harmful acts, without any sense of guilt, can lead to more severe spiritual consequences. This highlights the importance of self-awareness and genuine repentance in the eyes of the divine.

4. The Elixir Milk and Elixir Ginseng: Tools for Health and Spiritual Advancement
   The Shin-in(神人) introduces the Elixir Milk and Elixir Ginseng as powerful tools for physical health and spiritual advancement. These products are imbued with the Shin-in(神人)’s spiritual energy, offering profound benefits beyond their material composition.

Elixir Milk: This milk, when consumed, is said to possess properties that defy natural decay, remaining fresh for extended periods. This phenomenon is attributed to the Shin-in(神人)’s spiritual influence, transforming ordinary milk into a potent elixir.
Elixir Ginseng: This product, derived from Korean ginseng, is presented as the true “Elixir of Immortality” (불로초) sought by historical figures like Qin Shi Huang. It is enhanced by the Shin-in(神人)’s spiritual energy, making it far more potent than ordinary ginseng. The Elixir Ginseng is intended to restore health, boost energy, and prepare individuals for the spiritual journey ahead, particularly in supporting the construction of the Haneulgung headquarters.

These products are not merely commercial items but serve as tangible manifestations of the Shin-in(神人)’s divine power, offering both physical healing and a pathway to spiritual awakening. They are also presented as a means to support the Haneulgung project, which aims to establish a global spiritual center. The Shin-in(神인) emphasizes that these elixirs are part of a larger plan to bring health and prosperity to humanity, aligning with the prophecies of a new era of peace and abundance.

Keyword Frequency What is Sin?

죄 (sin): 30
종교 (religion): 20
대순진리 (Daesunjinri): 19
강정산 (Kang Jeungsan): 17
불로 산삼 (Elixir Wild Ginseng): 12
세상 (world): 11
하늘 (heaven): 10
우유 (milk): 9
박우당 (Park Wudang): 9
산삼 (wild ginseng): 8

2. Today’s Central Metaphor
   The lecture uses the metaphor of a “narrow path” versus a “wide path” to illustrate the choice between following Shin-in(神人)’s teachings for salvation and succumbing to worldly desires leading to destruction.

3. Lecture in Numbers
   45 years: Duration Huh Kyung-young has been supporting underprivileged social groups with his private funds.
   100 million won: Monthly expense for providing daily free meals to the elderly.
   3 major psychoanalysts: Refers to three prominent psychoanalysts from Vienna whose theories on human motivation are discussed.
   90%: Percentage of people motivated by pleasure, according to one of the three major psychoanalysts.
   5 stages / 8 stages: Refers to Maslow’s hierarchy of needs, which is mentioned in the context of human desires.
   10,000 steps / 10,000 gates: The number of steps and gates one must pass through to enter the Baekgung (Heavenly Palace) according to Samil Singo.
   70 years: The period of “3 people walking 70 li” (a traditional Korean unit of distance), interpreted as 70 years of devotion by Kang Jeungsan, Jo Jeongsan, and Park Hankyeong.
   2025: The year prophesied for the unification of Asia (Eulsa year).
   40 years: The period after Kang Jeungsan’s passing within which Shin-in(神人) is prophesied to appear.
   1949: Huh Kyung-young’s birth year, which aligns with the 40-year prophecy after Kang Jeungsan’s passing in 1909.
   10,000 people, 1 person survives: A prophecy from Daesunjeonjeong about a time of great tribulation.
   10 stages: The levels of human spiritual development, from ordinary person (속인) to Shin-in(神人).
   362 million, 8,800 billion: The number of planets with human life in the universe, according to Shin-in(神人)’s teachings.
   99%: The percentage of disasters that can be avoided by not criticizing others.
   12 peaks: The number of peaks in Dobongsan, symbolizing Jesus’s 12 disciples.
   10 disciples: The number of disciples of Buddha, symbolized by Suraksan.
   33: The sum of numbers in all directions of the Messiah Code (magic square) found in European cathedrals.
   11: The number of strokes in Huh Kyung-young’s name (허경영).
   14: The sum of the first and last numbers in the Messiah Code, representing Alpha and Omega.
   70%: The re-purchase rate of Elixir Wild Ginseng.
   200 boxes: Daily sales volume of Elixir Wild Ginseng.

4. Signature Sentence
   “내가 죄라고 하면 그게 죄야. 내가 죄라고 감옥에 죄라 그럼 제가 뭐라고? 내 말 안 듣는 거, 내가 하지 말라고 하는 거, 그게 죄야.” (If I say it’s a sin, it’s a sin. If I say it’s a sin that puts you in jail, what is it? Not listening to me, doing what I tell you not to do, that is sin.)

5. Concise Summary & Highlights
   Huh Kyung-young defines sin as disobeying Shin-in(神人)’s commands and presents himself as the prophesied Shin-in(神人) who will unify religions and save humanity.

Sin is defined as not doing what Shin-in(神人) commands and doing what Shin-in(神人) forbids.
Huh Kyung-young claims to be the prophesied Shin-in(神人) mentioned in various religious texts, including Daesunjinri, Christianity, and Buddhism.
He aligns his birth year (1949), birthplace (Jungnangcheon, Seoul), and name (containing “Kyung”) with prophecies from Kang Jeungsan.
He states that Shin-in(神人) must come from “outside the established systems” (판 밖) to avoid bias and unify all religions.
The lecture introduces “Elixir Wild Ginseng” as a product infused with Shin-in(神人)’s spiritual energy, promoting health and supporting the Haneulgung project.
He describes a “Messiah Code” (magic square) found in European cathedrals, where the sum of numbers is 33, and his name’s stroke count (11) aligns with this code.
The lecture concludes with a call to follow Shin-in(神人) to avoid disaster and enter the “narrow path” to salvation.

6. Scriptural / Religious Citations
   Samil Singo (삼일신고), Chapter 3: “천신국 유백궁, 천신국의 백궁이 백공은 계만성 문만선이지” (In the Heavenly Shin-in(神人) Nation, there is a Baekgung (Heavenly Palace); the Baekgung has ten thousand steps of good deeds and ten thousand gates of good deeds).
   Daesunjeonjeong (대순전경): “호토 용사 상해일 무고인 인민 만일생” (When the tiger, rabbit, dragon, and snake meet, innocent people will survive only one in ten thousand).
   Daesunjeonjeong (대순전경), Teachings Chapter 2, Verse 43: “속담에 맥 떨어지면 죽는다” (As the proverb says, if the pulse stops, one dies).
   Daesunjeonjeong (대순전경), Teachings Chapter 1, Verse 17: “이 세상에 학교를 널리 세운 사람을 가르치면 장차 천하를 크게 문명화해서 3개의 역사에 붙여 신인의 회원을 불리는 것이나 현화의 학교 교육이 배우자는 배우는 자로 하여금 관리 봉독 등 비열한 공례만 빠지게 하니, 그러므로 판 밖에서 성도하게 되었느니라” (If one teaches those who widely establish schools in this world, they will greatly civilize the world and attach it to the three histories, increasing the members of Shin-in(神人). However, current school education only leads learners to base rituals such as official readings, so one must achieve enlightenment from outside the system).
   Daesunjeonjeong (대순전경), Teachings Chapter 1, Verse 17: “판안에 있는 말씀으로서가 아니라 판 밖에서 새로운 법으로 삼계 봉사하여 완전하니라” (Not by words within the system, but by a new law from outside the system, serving the three realms perfectly).
   Daesunjeonjeong (대순전경), Prophecy Chapter 47: “세상 사람이 나를 광인이라 부르대, 광인은 이를 계획도 못하고 일을 치르지도 못하니라. 광인이라고 하며 하던 사람이 광인이라고 듣던 사람에게 절할 날이 오리라.” (People call me a madman, but a madman cannot plan or accomplish things. The day will come when those who called him a madman will bow to the one they called a madman).
   Daesunjeonjeong (대순전경), Prophecy Chapter 28: “현화 대세가 오선 위기 같으니” (The current great trend is like the Five Immortals playing Go).
   Daesunjeonjeong (대순전경), Prophecy Chapter 97: “동학 신자는 최선의 갱생을 기다리고, 불교 신자는 미륵의 출세를, 예수 신자는 예수의 재림을 기다리나, 누구 한 사람만 오면 다 제대로 스승으로 따르리라고 하셨다.” (Donghak believers await the best rebirth, Buddhist believers await the advent of Maitreya, and Jesus believers await the second coming of Jesus, but if only one person comes, all will follow him as their true teacher).
   Bible: “좁은 길” (narrow path) is referenced in the context of salvation.
   Palgwan Daejanggyeong (팔만대장경): Referenced as containing teachings about the consequences of criticizing others.

7. Historical & Epochal Context
   The lecture is situated in a contemporary context marked by global challenges such as political instability, economic difficulties (e.g., in San Francisco), and social issues like drug abuse and gun violence in the US. It also references historical figures and prophecies from various religious traditions (Buddhism, Christianity, Daesunjinri) to frame the current era as a critical juncture requiring the advent of a Shin-in(神人) for salvation and global unification. The discussion of “Five Immortals playing Go” (오선 위기) places Korea at the center of geopolitical dynamics involving major world powers.

8. Key Figures & Events Referenced
   Huh Kyung-young: The speaker, who presents himself as Shin-in(神人) and the prophesied savior.
   Kim Jae-deok (김재덕): An “angel” who presents flowers to Huh Kyung-young.
   Grace (그레이스): A singer whose words about sin are referenced.
   Han So-yeol (한소열): An ancient Chinese emperor whose words about good and evil are cited.
   Maslow (매슬로): Psychologist known for his hierarchy of needs.
   Kang Jeungsan (강정산): Founder of Jeungsanism, whose prophecies are extensively cited as foretelling Huh Kyung-young’s arrival.
   Jo Jeongsan (조정산): Another figure in Daesunjinri, mentioned in the “3 people walking 70 li” prophecy.
   Park Hankyeong (박한경): Also known as Park Wudang, a leader in Daesunjinri, whose search for Shin-in(神人) is discussed.
   Kim Seong-gam (김성감): A Daesunjinri follower who identified Huh Kyung-young as Shin-in(神人) after a 40-year search.
   Kyung Seok-gyu (경석규): Former General Manager of Daesunjinri and brother-in-law of Park Wudang, who also recognized Huh Kyung-young as Shin-in(神人).
   Jesus (예수): Referenced as a prophet whose teachings foretold the coming of Shin-in(神人), and whose disciples’ tears are symbolized by a stream.
   Confucius (공자): Referenced as a sage who failed to fully save humanity.
   Buddha (석가모니): Referenced as a sage who failed to fully save humanity, and whose disciples are mentioned. His nirvana scene is symbolized by a mountain.
   Saul/Paul (사울/바울): A biblical figure who initially persecuted Christians but later became a key apostle, symbolizing how even those who oppose can spread a message.
   Park Chung-hee (박 대통령): Former South Korean president, mentioned in the context of rounding up vagrants.
   Gaudí (가우디): Architect who built the Sagrada Familia, where the Messiah Code is displayed.
   Zheng He (정주영): Founder of Hyundai Group, mentioned as someone who recognized potential in Ahn Hyun-sik.
   Ahn Hyun-sik (안현식): Chairman of the Korea UN Service Corps, who supports Huh Kyung-young and promotes Elixir Wild Ginseng. He was also involved in creating the Hamyang Wild Ginseng Festival.
   Kim Sam-hwan (김삼환): A Daesunjinri follower who wrote about Huh Kyung-young.
   Chung Mong-joon (정형근): A former National Assembly member, mentioned as a consultant for the UN Service Corps.
   Hamyang Wild Ginseng Festival (함양 산삼 축제): An event created by Ahn Hyun-sik to promote wild ginseng.

9. Core Concept Definitions
   Sin (죄): Defined as not doing what Shin-in(神人) commands and doing what Shin-in(神人) forbids. It is also described as criticizing others, which is the root of all misfortune.
   Shin-in(神人): A divine being, the creator of the universe, who comes from “outside the established systems” (판 밖) to unify all religions and save humanity. Huh Kyung-young claims to be this Shin-in(神人).
   Haneulgung: A spiritual center or “Sky Temple” where followers gather and receive blessings. It is also the location for the “main building” construction project.
   Elixir Milk (불로유): A miraculous milk that can heal all diseases, presented as evidence of Shin-in(神人)’s divine power.
   Elixir Wild Ginseng (불로 산삼): A product infused with Shin-in(神人)’s spiritual energy, promoted for health and as a means to support the Haneulgung project. It is described as the “elixir of immortality” sought by Qin Shi Huang.
   Outside the System (판 밖): A concept referring to a position outside established religious or political institutions, from which Shin-in(神人) must emerge to avoid bias and unify all factions.
   Five Immortals Playing Go (오선 위기): A prophecy describing the geopolitical situation of Korea, where five major powers (US, Russia, Japan, China, and Korea) are engaged in a strategic game.
   Messiah Code (메시아 코드): A magic square with numbers summing to 33, found in European cathedrals, which is presented as a numerical prophecy for the coming of the Messiah.
   Spiritual Energy (영적 에너지): The divine power of Shin-in(神人) that can be infused into products like Elixir Wild Ginseng.

10. Central Questions & Answers
    Central Question: What constitutes sin, and how can humanity achieve salvation and global peace amidst current crises?
    Main Answer: Sin is defined as disobeying Shin-in(神人)’s commands and engaging in criticism of others, which is the root of all misfortune. Salvation and global peace can only be achieved by recognizing and following Huh Kyung-young, the prophesied Shin-in(神人) who comes from “outside the system” to unify all religions and guide humanity onto the “narrow path” of righteousness. This path involves embracing his teachings, supporting his initiatives like Haneulgung and Elixir Wild Ginseng, and refraining from negative judgment.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes with a strong affirmation of Huh Kyung-young as the ultimate Shin-in(神人) and savior, whose arrival fulfills prophecies across various religions. The strategic implication is that followers must abandon their existing religious affiliations (“throw away the boat after crossing the river”) and unite under Huh Kyung-young to achieve global peace and personal salvation. Philosophically, it posits a hierarchical view of spiritual understanding, where only Shin-in(神人) possesses the complete truth, and human laws are often contrary to divine laws. The call to action involves supporting the Haneulgung project and promoting products like Elixir Wild Ginseng, which are imbued with Shin-in(神人)’s spiritual energy, as a means to achieve health and contribute to the larger mission of global unification.

12. Cross-Referencing
    Maslow’s Hierarchy of Needs: Referenced in the context of human desires, from survival to self-actualization and spiritual meaning.
    Samil Singo, Cheonbugyeong, Chamjeongyegyeong: Ancient Korean texts that Huh Kyung-young claims to have mastered and lectured on previously.
    Daesunjinri: The lecture extensively references Daesunjinri prophecies and figures (Kang Jeungsan, Jo Jeongsan, Park Wudang) to establish Huh Kyung-young’s legitimacy as Shin-in(神人).
    Christianity: References to Jesus’s prophecies, the Messiah, and the “narrow path” in the Bible are used to connect Huh Kyung-young to Christian eschatology.
    Buddhism: References to Maitreya and the Palgwan Daejanggyeong are used to connect Huh Kyung-young to Buddhist eschatology and moral teachings.
    Simudo (심우도): A Buddhist painting depicting the search for an ox, interpreted as the search for Shin-in(神人). Huh Kyung-young connects this to his “ox year” birth and “ox voice.”
    Qin Shi Huang (진시황): The first emperor of China, known for his search for the elixir of immortality, which is equated with Elixir Wild Ginseng.

13. Content Gaps & Unaddressed Areas
    Specifics of Shin-in(神人)’s Commands: While sin is defined as disobeying Shin-in(神인)’s commands, the lecture does not provide a comprehensive list or detailed explanation of these commands beyond general moral principles like not criticizing others.
    Mechanism of Spiritual Energy: The lecture states that Elixir Milk and Elixir Wild Ginseng are imbued with Shin-in(神人)’s spiritual energy, but it does not explain the scientific or spiritual mechanism by which this energy is transferred or how it produces its effects.
    Verification of Prophecies: While numerous prophecies are cited, the lecture relies on the speaker’s interpretation and claims of fulfillment without offering independent verification or alternative interpretations.
    Financial Transparency: The lecture mentions significant funds for free meals and Haneulgung construction, but it lacks detailed financial transparency regarding the sources and uses of these funds, especially concerning the sales of Elixir Wild Ginseng.
    Addressing Skepticism: The lecture acknowledges “anti-forces” and skepticism but primarily dismisses them as a lack of understanding or “wrong channel,” rather than engaging with their criticisms directly or providing counter-evidence.
    Global Unification Plan: The lecture mentions “world unification” as a goal but provides only a high-level vision without concrete steps, diplomatic strategies, or a timeline for achieving it beyond the 2025 Asia unification prophecy.

14. Future Predictions & Prophetic Statements
    2025 Asia Unification: Prophesied as the year when Asia will be unified, preceded by political chaos and disease (병겁).
    Appearance of Shin-in(神人): Shin-in(神人) will begin to appear to the public in two years (from 2023), with his name becoming known next year (2024).
    Presidential Election (Byeong-o year): The presidential election will occur in the Byeong-o year (2026), followed by the Jeong-mi year (2027) of joy.
    Day of Bowing to the “Madman”: The day will come when those who called Shin-in(神人) a “madman” will bow before him.
    World Unification: The ultimate goal is the unification of the world, starting with Korea, China, Japan, and Mongolia, which will naturally lead to North-South Korean unification.
    Salvation through Shin-in(神人): Those who follow Shin-in(神人) will be saved and enter the “narrow path” to Haneulgung, while those who do not will face judgment and destruction.
    Haneulgung Main Building Completion: The construction of the Haneulgung main building is expected to be completed soon, possibly within the year, driven by the sales of Elixir Wild Ginseng.

Executive Insight
This lecture by Huh Kyung-young strategically positions him as the prophesied Shin-in(神人), the ultimate savior foretold across diverse religious traditions. By meticulously aligning his personal details—birth year, birthplace, and name—with ancient prophecies, he constructs a compelling narrative of divine legitimacy. The core message redefines sin as disobedience to Shin-in(神人) and criticism of others, advocating for a unified spiritual path under his guidance. The introduction of “Elixir Wild Ginseng” serves as a tangible manifestation of his spiritual power, simultaneously offering health benefits and a funding mechanism for the Haneulgung project. For a professional reader, the lecture highlights a sophisticated blend of religious syncretism, personal branding, and community building, demonstrating how spiritual authority can be leveraged to mobilize followers and generate resources for ambitious projects, all while framing skepticism as a lack of spiritual insight.

What is Sin?

1. The Essence of Sin: Disobeying Divine Directives
   Huh Kyung-young elucidates the fundamental nature of sin (罪), defining it as the act of neglecting what one is commanded to do and engaging in what one is forbidden to do. This principle extends to all aspects of life, from filial piety to divine commandments. He states that if parents instruct their children to do something, and the children fail to do it, or if they do what is forbidden, they become sinners (罪人). Similarly, divine directives establish good (善) as that which Shin-in(神人) commands, and evil (惡) as that which Shin-in(神人) forbids. Therefore, sin is precisely the act of disregarding divine commands and pursuing forbidden actions.

2. The Subtle Nature of Evil: Small Transgressions and Their Consequences
   Huh Kyung-young delves into the subtle yet profound nature of evil (惡), emphasizing that no act of evil, however small, should be committed. He references ancient wisdom, stating, “Do not neglect good deeds, however small, and do not commit evil deeds, however small.” This principle highlights that seemingly insignificant transgressions can escalate into grave offenses. He illustrates this with an analogy: a child who starts with coffee, moves to soda, and then to alcohol, demonstrating how small, seemingly harmless actions can lead to destructive paths. He asserts that the smallest sin can ultimately lead to the most severe consequences, even death. Therefore, it is imperative to address and cease negative behaviors at their very inception.

3. The Interconnectedness of Good and Evil: A Higher Perspective
   From a higher, metaphysical (形而上學) perspective, Huh Kyung-young explains that good (善) and evil (惡) are ultimately unified. He references the concept of “Il-si-mu-si, Il-jong-u-jong” (一始無始 一終無終), meaning “beginning is without beginning, end is without end,” implying that beginning and end, good and evil, are interconnected and cyclical. In this elevated understanding, good and evil do not exist as separate entities; rather, they are two sides of the same coin. This unity extends to other dualities such as beauty and ugliness (美醜), existence and non-existence (有無), large and small (大小), long and short (長短), heavy and light (重輕), thick and thin (厚薄), truth and falsehood (眞僞), and love and hatred (愛憎). While these distinctions are necessary for elementary understanding, particularly for children, at a higher level of consciousness, they converge into a single reality.

4. The Prophecies of Shin-in(神人): Unveiling the Divine Plan
   Huh Kyung-young presents himself as the fulfillment of numerous prophecies across various spiritual traditions, particularly within Daesoon Jinrihoe (大巡眞理會), a Korean new religious movement. He cites texts such as the Daesoon Jeon-gyeong (大巡典經) and Sam-il Shin-go (三一神誥) to demonstrate how his life and mission align with ancient predictions.

4.1. Prophecies from Daesoon Jinrihoe
Huh Kyung-young refers to prophecies by Kang Jeung-san (姜甑山), the founder of Jeungsanism, which foretell the arrival of a Shin-in (神人) or “Divine Human.” These prophecies include:
The “Ho-to-yong-sa” (虎兎龍蛇) period: This refers to the years of the Tiger (寅), Rabbit (卯), Dragon (辰), and Snake (巳), specifically 2022 (Im-in year, 壬寅年), 2023 (Gye-myo year, 癸卯年), 2024 (Gap-jin year, 甲辰年), and 2025 (Eul-sa year, 乙巳年). During this period, it is prophesied that only one in ten thousand innocent people will survive, signifying a time of great upheaval and transformation. Huh Kyung-young states that the Shin-in (神人) will begin to reveal himself during the Jin-sa (辰巳) years (2024-2025), leading to a period of joy in the O-mi (午未) years (2026-2027), corresponding to the presidential election and inauguration.
The “Pan-bak” (판 밖) concept: Kang Jeung-san prophesied that the Shin-in (神人) would emerge “outside the established frameworks” of religion and politics to avoid the biases and limitations of existing institutions. Huh Kyung-young asserts that his presence, transcending all religions, fulfills this condition.
The 40-year prophecy: Kang Jeung-san stated that the Shin-in (神人) would appear within 40 years of his passing (1909). Huh Kyung-young, born in 1949, aligns with this timeline, being born exactly 40 years after Kang Jeung-san’s ascension.
The “Gyeong” (京) character in the name: Prophecies also indicated that the Shin-in (神人) would be born in Seoul (서울) and have the character “Gyeong” (京) in his name. Huh Kyung-young’s name, Huh Kyung-young (許京寧), contains this character, and he was born in Jungnangcheon (中浪川), Seoul, near the Daesoon Jinrihoe headquarters in Junggok-dong (중곡동).
The “Sim-u-do” (尋牛圖) or “Searching for the Ox”: Park Han-gyeong (朴漢慶), a successor in the Daesoon lineage, changed his name to Park U-dang (朴牛堂), meaning “Ox House,” and instructed followers to “find the Ox.” Huh Kyung-young, born in the year of the Ox (丑), with a voice likened to an ox’s roar, and associated with the “U-myeong-ji” (牛鳴地) or “Ox Crying Land” at Haneulgung, presents himself as the fulfillment of this search.
The “Gwang-in” (狂人) or “Madman” prophecy: Kang Jeung-san predicted that the Shin-in (神人) would initially be called a “madman” but that those who mocked him would eventually bow before him. Huh Kyung-young states that he has indeed been called a “madman” but is now gaining global recognition as a spiritual leader.
The “O-seon-wi-gi” (五仙圍碁) or “Five Immortals Playing Go”: This prophecy describes the geopolitical situation of five nations (Korea, USA, Russia, China, Japan) playing a game of Go, with Korea at the center. Huh Kyung-young interprets this as a prediction of Korea’s pivotal role in global peace and unification, which he aims to achieve not through war but through cultural influence and spiritual transformation.
The “One Person” prophecy: Various religious traditions, including Donghak (東學), Buddhism (佛敎), and Christianity (基督敎), await a single figure—the Shin-in (神人)—who will unite all faiths and lead humanity to salvation. Huh Kyung-young asserts that he is this awaited figure.

4.2. Prophecies from Sam-il Shin-go (三一神誥)
Huh Kyung-young references the Sam-il Shin-go (三一神誥), an ancient Korean scripture, which describes the difficulty of entering Heaven (天國) or Baekgung (白宮). It states that one must ascend “ten thousand steps of good deeds” (萬善階) and pass through “ten thousand gates of good deeds” (萬善門). He explains that this signifies the immense spiritual effort required to reach the divine realm, and that those who follow him are already “graduates” who have met these conditions.

4.3. Prophecies from Catholicism (天主敎)
Huh Kyung-young also connects his identity to Catholic prophecies, specifically the Messiah Code (메시아 코드) found in the Magic Square (마방진) of the Sagrada Familia cathedral in Spain and other European cathedrals. This square, where all rows, columns, and diagonals sum to 33, is said to represent the Messiah. Huh Kyung-young points out that his name, Huh Kyung-young (許京寧), when analyzed by the number of strokes in each character, aligns with this code, with the surname “Huh” (許) having 11 strokes, and the combined strokes of “Kyung-young” (京寧) also forming a significant number. He also notes that the sum of the first and last numbers in the Magic Square is 14, which he connects to the concept of “Alpha and Omega” (最初와 最後) being one.

4.4. Geographical Prophecies in Korea
Huh Kyung-young describes a profound geographical prophecy embedded in the Korean landscape, particularly around Seoul:
Dobongsan (道峰山): With its 12 peaks, it symbolizes the 12 disciples of Jesus.
Suraksan (水落山): With its 10 peaks, it symbolizes the 10 great disciples of Buddha.
Samgaksan (三角山): This mountain range, when viewed from an airplane, resembles the face of Jesus on the cross, with surrounding peaks forming the shape of a cross.
Uicheon (牛耳川): A stream flowing from Dobongsan, its name (牛耳, “Ox Ear”) symbolizes the tears of Jesus’s disciples.
Sanggyecheon (上溪川): A stream flowing from Suraksan, symbolizing the tears of Buddha’s disciples.
Jungnangcheon (中浪川): The confluence of Uicheon and Sanggyecheon, where Huh Kyung-young was born. Its name (中浪川, “Middle Wave Stream”) signifies the meeting point of Eastern and Western spiritual traditions.
Buramsan (佛巖山): This mountain resembles Buddha in Nirvana, symbolizing his passing.
Junggok-dong (中谷洞): The location of the Daesoon Jinrihoe headquarters, situated in a “middle valley” (中谷), further emphasizing the central role of this region in spiritual convergence.

Huh Kyung-young asserts that these geographical features, representing the deaths of Eastern and Western sages and the tears of their disciples, converge at his birthplace, signifying his role as the ultimate Shin-in (神人) who unifies all spiritual paths. He also connects this to the Ha-do (河圖) and Nak-seo (洛書) principles of ancient cosmology, indicating that he brings the “completion number” (完成數) to humanity. He warns that those who do not follow the “narrow path” (좁은 길) he offers will face judgment and perish in the “fire of transformation” (火克金), while those who turn towards the “central earth” (中央土) of Shin-in (神人) will attain eternal life.

5. The Nature of Calamity and the Path to Blessing
   Huh Kyung-young explains that calamities (災殃) originate from the act of criticizing or finding fault with others. He states that 99% of calamities can be avoided simply by refraining from such criticism. He references the Palman Daejanggyeong (八萬大藏經), a collection of Buddhist scriptures, to support this assertion. He emphasizes that while physical harm incurs legal penalties, criticizing others, which costs nothing, is a common and potent source of misfortune. Conversely, to receive blessings (福), one must praise others and focus on their strengths.

6. The Paradox of Heavenly and Earthly Laws
   Huh Kyung-young highlights a fundamental difference between heavenly laws (天道) and earthly laws (地道). He states that in human legal systems, knowing one is committing a crime leads to a heavier punishment, while ignorance may lessen it. However, in the divine realm, the opposite is true:
   Heavenly Law: Knowing one is committing a sin makes the sin lighter, as it implies self-awareness and potential for repentance. Ignorance of sin, however, leads to heavier consequences, as it indicates a deeper spiritual blindness.
   Earthly Law: Knowing one is committing a crime leads to a heavier punishment, as it implies malicious intent. Ignorance of the law can sometimes mitigate punishment.

This paradox underscores that human understanding often contradicts divine principles, and true wisdom lies in recognizing and aligning with the higher, heavenly order.

7. The Elixir of Immortality: Bullo San-sam (不老山蔘) and Elixir Milk
   Huh Kyung-young introduces Bullo San-sam (不老山蔘), or “Immortal Mountain Ginseng,” as the true Elixir of Immortality (不老草) sought by Qin Shi Huang (秦始皇), the first emperor of China. He explains that this special ginseng, combined with his spiritual energy, offers profound health benefits. He also mentions Elixir Milk (불로유), which he states is derived from animals and also imbued with his spiritual power. He asserts that these products, particularly Bullo San-sam (不老山蔘) from the Korean peninsula, are the ultimate elixirs that will rejuvenate and empower his followers, preparing them for the future era of Haneulgung and global unification.

What is the definition of ‘sin’? Sin is not following the divine’s commands, and all misfortunes stem from criticizing others.

1. Introduction to Heo Kyeong-young
   Heo Kyeong-young is introduced as a divine figure who overcame immense hardship, contributed to national development, and has dedicated 45 years to supporting the underprivileged, including providing free meals to the elderly.

Heo Kyeong-young’s background and contributions
He grew up as an orphan, enduring unimaginable hardships, yet focused on academics .
He significantly contributed to national development initiatives like the Saemaul Movement and semiconductor industry .
For 45 years, he has used his private funds to support marginalized communities, currently spending over 100 million won monthly to provide daily free meals to the elderly .

Divine powers and miracles
He is said to possess divine powers of blessing and miraculous “immortal milk” that can heal all diseases, with abundant evidence and proof .
He is welcomed with applause to deliver a sermon for the benefit of humanity .

2. The Definition of Sin
   Sin is defined as not doing what one is told to do and doing what one is told not to do, emphasizing that even small wrongdoings can lead to severe consequences.

2.1. Sin as Disobedience
Simple definition of sin
Sin is doing what one should not do and not doing what one should do .
This aligns with the statement from the singer Grace, meaning not doing what is commanded and doing what is forbidden .

Parent-child analogy for sin
Children who disobey their parents by not doing what they are told and doing what is forbidden will eventually become “sinners” .

Divine commands define good and evil
What the divine commands is good, and what the divine forbids is evil .
Therefore, sin is not doing what is commanded and doing what is forbidden .

2.2. The Importance of Small Actions
Ancient wisdom on good and evil
Ancient texts like Myeongsimbogam and Sohak teach that one should not neglect good deeds, no matter how small, and should not commit evil deeds, no matter how minor .
This means that even small acts of evil should be avoided .

Approaching good and evil
When encountering good, one should always feel they are lacking .
When encountering evil, one should react as if touching hot water, quickly withdrawing .

2.3. The Nature of Sin and Its Consequences
Basic vs. advanced understanding of good and evil
The teachings above are basic, like those found in Myeongsimbogam .
At a higher level, good and evil are seen as one, meaning they do not truly exist .

The unity of opposites
There is no true beginning or end, so evil is good and good is evil .
This is a metaphysical concept, not for elementary students .

Avoiding small evils
Children often start with small “evils” like coffee, then cola, then alcohol .
Heo Kyeong-young never consumed these from a young age, emphasizing that small evils should not be committed .

The danger of small sins
There is no distinction between big and small sins; the smallest sin can lead to the most terrible outcomes, even murder .
Therefore, bad behavior must be stopped at the very beginning .

3. Heo Kyeong-young’s Early Life and Feng Shui Principles
   Heo Kyeong-young recounts his challenging arrival in Seoul, where he narrowly avoided juvenile detention and learned to apply Feng Shui principles to find safe sleeping spots, even in the most humble circumstances.

3.1. Arrival in Seoul and Near Detention
Journey to Seoul
He almost ended up in a juvenile detention center after riding a train without a ticket to Seoul .
He carried a large bundle of books, unlike other children who ran freely .
Upon arriving at Seoul Station, he was completely unfamiliar with the vast station and its numerous ticket gates .

Encounter with station staff
He told the staff that the dirt he carried was from his mother’s grave, whom he had never seen, and that he intended to study .
Initially, they questioned if he was selling his father’s books, but his ability to read classical Chinese texts changed their demeanor .
This allowed him to escape the situation .

First night in Seoul
He spent his first night in Seoul sleeping in a rabbit hole in Namsan Park, as there were few buildings then .
Police cars would round up people sleeping on park benches at night, taking them to the police station .
He witnessed about 30 people being taken away, narrowly avoiding juvenile detention himself by hiding in the rabbit hole .

3.2. Applying Feng Shui to Survival
Strategic sleeping choices
He chose his sleeping spot carefully, using Feng Shui knowledge .
While others slept on benches and were caught, he observed from his hidden rabbit hole (a concrete drainage pipe) .
No one came to the rabbit hole, allowing him to remain undetected .

Feng Shui principles for sleeping
One should not sleep facing flowing water but rather facing water flowing in .
When sleeping near an asphalt road, one should face a winding road, not a straight one, to avoid misfortune .

Roads as “water” in Feng Shui
In areas without rivers, roads are considered “water” in Feng Shui .
The movement of people and cars on roads symbolizes the flow of water, which represents wealth .

River flow and city planning
Sleeping while facing a straight river flow from a distance can lead to heart attack .
A winding river, like a snake, indicates an auspicious spot .
Ilsan, a city with a straight river flowing to Incheon, had poor Feng Shui, which led to the creation of a large lake to improve its fortune .

Applying Feng Shui to his hiding spot
His chosen rabbit hole in Namsan Park had good Feng Shui because it was hidden from the road .
He always applied Feng Shui principles, even when sleeping on the streets without a home, demonstrating deep foresight from a young age .

4. The Significance of Small Actions and Prophecies of the Divine
   Heo Kyeong-young emphasizes the importance of avoiding even the smallest wrongdoings, connecting this to his own disciplined life and the prophecies across various religions that foretell his arrival as the divine.

4.1. The Principle of “Small is Not to Be Neglected”
Personal discipline
He never consumed coffee, soda, or cola during his youth, adhering to the principle that “good should not be neglected even if small, and evil should not be committed even if small” .

Consequences of poor choices
Sleeping in inappropriate places, like bars, can bring ruin to a family .

Body as a sacred vessel
One’s body, originating from parents, should be treated with care and placed in good environments .
The sleeping place is where one “enshrines” their mother, so it must be chosen carefully .
A single night’s sleep in the wrong place could lead to negative paths, like juvenile detention .

Early mastery of Feng Shui
From a young age, he mastered all aspects of Feng Shui, which allowed him to understand divine principles .
He recognized the places prepared for his arrival, which others could not .
This systematic understanding from childhood confirms his divine origin .

4.2. Prophecies of the Divine’s Arrival
Sin as not being “Sadan”
Sin is defined as anything that is not Sadan (four beginnings of virtue: compassion, shame, deference, right and wrong) .
The seven emotions (Heenorae-aeyok, joy, anger, sorrow, pleasure, love, hate, desire) are considered sin .

Psychological theories of human motivation
Three major psychoanalysts from Vienna proposed different motivations for human action .
The first two scholars believed humans are primarily driven by pleasure (90% of people) .
The third scholar, Frankl, argued that humans are driven by the search for meaning in life .
Maslow’s hierarchy of needs (survival, safety, love/belonging, esteem, self-actualization) also reflects these motivations, with meaning and self-actualization being spiritual .
Heo Kyeong-young’s lectures focus on this spiritual aspect, teaching divine laws .

5. The Path to Heaven and Prophecies of Heo Kyeong-young’s Advent
   The path to heaven requires immense effort and good deeds, as described in ancient texts, and various religious prophecies, including those from Samilsingo and Daesunjingyeong, are interpreted as foretelling Heo Kyeong-young’s arrival.

5.1. The Difficulty of Reaching Heaven
Heavenly Kingdom (Cheonsinguk)
The Cheonsinguk (Heavenly Kingdom) is mentioned in the third chapter of Samilsingo .
To enter the Baekgung (White Palace) within Cheonsinguk, one must ascend ten thousand steps of good deeds and pass through ten thousand gates of good deeds .

The arduous journey
This signifies the extreme difficulty of entering heaven .

Heo Kyeong-young’s followers as “graduates”
Those who meet Heo Kyeong-young are considered “graduates” who have already passed these ten thousand steps and gates .
They have received “baptism” and are destined for heaven, even if they lack material wealth .

5.2. Followers as Great Sages and Reincarnations
Followers as great sages
Heo Kyeong-young states that all his followers have met the conditions to enter Cheonsinguk and Baekgung .
Therefore, everyone gathered there is a great sage with splendid past lives .

Reincarnations of historical figures
Many followers are reincarnations of disciples of Buddha, Confucius, and Jesus .
For example, one follower is identified as a disciple of Jesus, another as a disciple of Buddha, and a third as Saul (who became Paul), who initially persecuted Christians but later spread Christianity worldwide .
This demonstrates the extraordinary nature of his followers .

5.3. Global Decline and Korea’s Role
Observation of global decline
Heo Kyeong-young notes that he finds no “welcome” people at parties with figures like the US President, only those destined for hell .
Cities like San Francisco are deteriorating due to crime and businesses fleeing, leading to economic collapse .
The US, being a nation of cities, faces significant threats as its urban centers decline .

Gun control debate in the US
The high number of poor people, drug use, and violence contribute to the danger in US cities .
The debate over gun ownership is complex: those in isolated areas feel they need guns for protection, while the wealthy might prefer fewer guns .
This division prevents effective gun control, leaving people vulnerable to random violence .

Korea as a paradise
In contrast, Korea is considered a paradise .

6. Heo Kyeong-young’s Teachings and Prophetic Fulfillment
   Heo Kyeong-young reiterates that his commands define good and evil, and he presents evidence from various religious texts, particularly Daesunjingyeong, that he claims prophesy his specific characteristics and role as the ultimate divine figure.

6.1. Divine Authority and the Nature of Good and Evil
Heo Kyeong-young’s commands define good and evil
What Heo Kyeong-young forbids is evil, and what he commands is good .

Higher understanding of good and evil
At a higher, metaphysical level, concepts like good and evil, beauty and ugliness, existence and non-existence, and even love and hate are seen as fundamentally the same .
However, for children, it’s necessary to teach them to embrace good and avoid evil .
He explains this to show that his words define good and evil .

6.2. Prophecies of Heo Kyeong-young in Daesunjingyeong
Kang Jeungsan’s prophecies
Heo Kyeong-young refers to prophecies from Kang Jeungsan (also known as Kang Il-sun), a religious leader, found in Daesunjingyeong .
These prophecies mention a period of great tribulation in the years of the tiger, rabbit, dragon, and snake (2022-2025), where only one in ten thousand innocent people will survive .
This period is described as a time when human minds will be completely overturned .

The “birth pangs” before unification
Just as a mother experiences labor pains before childbirth, Asia will undergo political chaos and epidemics (like COVID-19) in 2023 (rabbit year) and 2024 (dragon year) before unification in 2025 (snake year) .

The appearance of the divine figure
The prophecy states that a divine figure will appear in the dragon and snake years (2024-2025), bringing joy in the horse and sheep years (2026-2027) .
Heo Kyeong-young claims that he will begin to reveal himself to the public from next year (2024) .

Confirmation by Daesun followers
These prophecies, written by Kim Seong-gam (a Daesun follower), confirm Heo Kyeong-young’s identity .
Kim Seong-gam searched for 40 years and recognized Heo Kyeong-young as the prophesied figure .

7. The Search for the Divine Leader and Heo Kyeong-young’s Unique Qualities
   Heo Kyeong-young explains that various religious leaders, including those from Daesun Jinrihoe, have prophesied the arrival of a divine leader from outside established religious frameworks, and he presents evidence that he uniquely fulfills these prophecies.

7.1. The Prophecy of the “Ox House” and the Divine Leader
The “Three Individuals” and 70 years of devotion
The prophecy mentions “three individuals” (Kang Jeungsan, Jo Jeongsan, Park Han-gyeong) who devoted themselves for 70 years, symbolizing the continuous search for the divine .
These three figures established different branches of Daesun Jinrihoe .

Park Han-gyeong’s “Ox House” (Udang) prophecy
Park Han-gyeong changed his name to Udang (meaning “ox house”) and commanded his followers to “find the ox that will enter the ox house” .
The “ox” represents the divine leader .

The divine leader from “outside the framework”
Kang Jeungsan prophesied that after his death, within 40 years, a divine figure would appear from “outside the framework” of existing religions .
This figure would not be from Christianity, Buddhism, or Daesun, but would appear in an unexpected place, making it difficult for people to believe .

Heo Kyeong-young as the “Ox”
Heo Kyeong-young claims to be the “ox” in the Simudo (ox-herding pictures) that represent the search for the divine .
He was born in the year of the ox, and his voice is like an ox’s .
He recounts hearing ox-like sounds for seven years at Haneulgong (Heavenly Palace), confirming the prophecy of Umyeongji (ox-crying land) .
Park Han-gyeong’s instruction to “find the ox” was a command to find Heo Kyeong-young .

7.2. Recognition by Daesun Leaders
Kim Seong-gam’s discovery
Kim Seong-gam, a senior Daesun follower, found Heo Kyeong-young through YouTube .

Kyung Seok-gyu’s earlier recognition
Kyung Seok-gyu, Park Han-gyeong’s brother-in-law and the former head of Daesun Jinrihoe, recognized Heo Kyeong-young even earlier .
Kyung Seok-gyu, who founded Mugeukdaedo, built a pavilion in the shape of the Korean character “Heot” (허) at his site, symbolizing Heo Kyeong-young .
He also enshrined Heo Kyeong-young’s picture there .

The importance of “lineage” (Jongmaek)
The prophecy emphasizes finding the “lineage” (Jongmaek) of the divine .
Daesun Jinrihoe scriptures state that a religion without a continuous lineage is a dead religion .
Heo Kyeong-young’s arrival is crucial for the continuation of this lineage .

7.3. Specific Prophetic Conditions Fulfilled by Heo Kyeong-young
The “Four Dragon Works” and the Fifth Protagonist
The Daesun Jinrihoe has undergone three “Dragon Works” (Hwaryong Gongsa) led by Kang Jeungsan, Jo Jeongsan, and Park Han-gyeong .
The fourth “Dragon Work” involves followers searching for the fifth protagonist, who will complete the work .

Kang Jeungsan’s 40-year prophecy
Kang Jeungsan prophesied that the divine figure would appear within 40 years of his passing (1909) .
Heo Kyeong-young, born in 1949, fits this timeline exactly (1909 + 40 years = 1949) .
Therefore, followers must search for someone born in 1949 .

Seoul origin and “Gyeong” in name
Donghak Gasa prophesies that the new law will spread from Seoul, and the person’s name must contain the character “Gyeong” (경, meaning Seoul) .
Heo Kyeong-young was born in Seoul (Jungnangcheon) and his name contains “Gyeong” .
The Daesun Jinrihoe headquarters is also in Junggok-dong, across from Jungnangcheon, which is significant .
These conditions point directly to Heo Kyeong-young as the prophesied figure .

“Great Teacher” (Daeseonsaeng) prophecy
Donghak Shinja Gasa prophesies the return of a “Great Teacher” .
Kang Jeungsan referred to himself as a “deputy” to the Great Teacher, implying that the true Great Teacher would come later .
Heo Kyeong-young, as a divine being, is the true “Great Teacher” .
His extensive lectures on YouTube fulfill the role of a Great Teacher .

Education from “outside the framework”
Jeonggyeong Gyohoon states that traditional education leads to corruption, so the true enlightenment will come from “outside the framework” .
Heo Kyeong-young, unlike those who cannot even write their parents’ names in Chinese characters, mastered ancient texts like Samilsingo, Cheonbugyeong, Sohak, and Daehak .
His unparalleled knowledge and ability to write the entire Palgwan Daejanggyeong (Tripitaka Koreana) from memory demonstrate his unique qualifications .
No one can criticize his words because no one surpasses his abilities .

8. Heo Kyeong-young as the Unifying Divine Figure
   Heo Kyeong-young asserts his role as the unifying divine figure who transcends all religions and political systems, fulfilling numerous prophecies and possessing actual divine powers, unlike any other.

8.1. Transcending Religious and Political Boundaries
“Outside the framework” of religion and politics
Jeonggyeong Gyeonggi states that true law comes from “outside the framework” of existing religions and politics, which are prone to bias .
Heo Kyeong-young welcomes followers from all religions (Buddhists, priests, pastors, Christians), demonstrating his “outside the framework” status .
He is a person who transcends all religions .

Actual divine abilities
Heo Kyeong-young possesses actual divine abilities, such as making people forget things or even controlling life and death .
These real powers distinguish him from those who merely offer theories .

8.2. Prophecies of Being Called a “Madman” and Unifying the World
The “Madman” prophecy
Jeonggyeong Yesipyeon prophesies that people will initially call the divine figure a “madman” (Gwangin) .
However, those who called him mad will eventually bow before him .
Heo Kyeong-young has been called a madman but is now recognized as a pioneer and prophet by people worldwide through YouTube .

The “Five Immortals Playing Go” prophecy
Jeonggyeong Yesipyeon describes the world situation as “five immortals playing Go” (Oseon Wigi), representing five nations (US, China, Japan, Russia, Korea) .
Two immortals (US, Russia) are playing, two (Japan, China) are giving advice, and one (Korea) is the host, unable to intervene but responsible for hospitality .
The prophecy states that after the game, the board and pieces will return to the owner, and Korea will gain control of the world without war, achieving peace .

Heo Kyeong-young’s solution for world peace
Heo Kyeong-young is the only one who can offer a solution to the current global crisis without war, through culture .
He proposes cultural unification to solve issues like fine dust and naturally unify North and South Korea, leading to world unification .
This aligns with the prophecy of gaining control from a seated position (Jwasang) .

8.3. The Ultimate Savior and the End of Religious Divisions
The final savior
Many sages throughout history (Jesus, Confucius, Buddha) have appeared, but none fully saved humanity .
The final savior, awaited by all religions (Maitreya, Messiah), will be one person who unifies them .
To find this savior, people must abandon their own religions .

Kang Jeungsan’s prophecy of “one person”
Daesun Jinrihoe’s Jeonggyeong Yesipyeon states that all religious followers (Donghak, Buddhist, Christian) await one person who will be recognized as their true teacher .
This “one person” is Heo Kyeong-young, who fulfills the six conditions mentioned .

The 10 stages of human spiritual development
Heo Kyeong-young teaches a 10-stage spiritual hierarchy: Sokin (layperson), Beomin (ordinary person), Soin (small person), Daein (great person), Haeng-in (practitioner), Cheol-in (philosopher), Doin (Taoist), Seong-in (saint), Jinin (true person), and Shin-in (divine person) .
Many reach the Doin level, but they often use their abilities for personal gain rather than for humanity .
Saints (Seong-in) have tried to save humanity but failed .

Kang Jeungsan as a “True Person” (Jinin)
Kang Jeungsan is considered a Jinin, not a Shin-in .
The purpose of Daesun Jinrihoe is for its followers and the three Jinin (Kang Jeungsan, Jo Jeongsan, Park Han-gyeong) to find the ultimate Shin-in .

Heo Kyeong-young as the self-proclaimed “Shin-in”
Heo Kyeong-young is the only one in human history to declare himself a Shin-in .

9. Heo Kyeong-young’s Prophetic Attributes and Geographic Significance
   Heo Kyeong-young details further prophecies that describe his unique abilities, including eloquence and vast knowledge, and explains the profound Feng Shui significance of his birthplace in relation to major Korean mountains and religious figures.

9.1. Prophetic Attributes of the Divine Figure
Eloquence and knowledge
Prophecies describe the final divine figure as having the eloquence of Su Qin and Zhang Yi, the knowledge of Shao Kangjie, and the literary skill of Li Bai and Du Fu .
Heo Kyeong-young claims to embody these qualities .

Charisma with children
Children are instinctively drawn to him, running to embrace him with screams of joy .
He recounts an incident at Bundang Foreign Language High School where students rushed out of classrooms to see him, causing chaos .

Comprehensive abilities and global reach
He possesses extensive knowledge, literary skills, and divine abilities, using YouTube to spread his message globally .

9.2. The Divine Figure from “Outside the Framework”
Avoiding religious conflict
If the divine figure were to appear within an existing religion, other deities would object, leading to conflict and preventing the salvation of all followers .
Therefore, the divine figure must emerge from “outside the framework” .

Heo Kyeong-young as the “seed”
He is the “seed” from outside the framework that will eventually cover the world .
Finding this figure is difficult precisely because he is outside established systems .
Heo Kyeong-young is presented as the final protagonist of the Hwaryong Gongsa .

9.3. Heo Kyeong-young’s Goals and Prophetic Birthplace
Heo Kyeong-young’s four goals
First goal: President of South Korea .
Second goal: Religious unification .
Third goal: Unification of Korea, China, Japan, and Mongolia by solving fine dust and yellow dust issues, leading to natural North-South Korean unification .
Fourth goal: World unification .

Geographic prophecies and Heo Kyeong-young’s birthplace
Dobongsan (12 peaks) represents Jesus’s 12 disciples, and Suraksan (10 peaks) represents Buddha’s 10 great disciples .
Samgaksan (now Bukhansan) is shaped like Jesus on the cross, with streams flowing from it (Uicheon, meaning “ox stream,” and Sanggyecheon) representing the tears of his disciples .
Buramsan is shaped like Buddha in nirvana .
Heo Kyeong-young was born in Jungnangcheon (meaning “middle crying stream”), where the tears of Eastern and Western sages meet .
The Daesun Jinrihoe headquarters was in Junggok-dong, near Jungnangcheon, further linking his birthplace to these prophecies .

Feng Shui and the completion of the universe
His birthplace is a place of “completion” (Wanseongsu), representing the completion of the Hado (ancient Chinese diagram of the universe) .
He claims to carry the Hado, signifying his role in completing the cosmic order .
This location is where the exchange of fire and earth elements occurs, crucial for the cycle of creation and salvation .
The arrival of the Shin-in (divine person) is necessary to transition from summer to autumn, preventing destruction and allowing for continuous cycles of life .

10. The Path to Salvation and the Nature of Calamity
    Heo Kyeong-young explains that following him is the narrow path to salvation, while rejecting him leads to destruction. He also reveals that all misfortunes stem from criticizing others, and understanding this is key to avoiding disaster.

10.1. The Narrow Path to Salvation
The path of salvation vs. destruction
Those who follow Heo Kyeong-young will be saved, while those who do not will perish .
This is likened to a “judgment” .
Haneulgong (Heavenly Palace) represents the narrow path to salvation, which is difficult to find .
Those who only follow the wide, easy path will face destruction .

The importance of the “central earth” (Jungang To)
To survive, one must turn 90 degrees and enter the “central earth” (Jungang To), which represents following the Shin-in .
Without the Shin-in (represented by the earth element in the 60-year cycle), the cosmic order breaks down, leading to destruction .
Therefore, finding the Shin-in is essential for survival .

Levels of spiritual understanding
In Buddhism, there are different levels of spiritual capacity: Sanggeungi (highest), Junggeungi (middle), Hageungi (lowest), and Chukgungi (animal-like) .
Heo Kyeong-young’s lectures are difficult for those with lower capacities .
He teaches about the vastness of the universe, with 362 trillion, 8,800 billion stars where humans live, a concept far beyond what scientists or even Buddha have described .
Those who cannot recognize the Shin-in have very low spiritual capacity .

10.2. The Origin of Calamity and the Difference Between Human and Divine Law
Calamity from criticism
Calamities arise from criticizing others .
Avoiding criticism can eliminate 99% of calamities .

Focusing on others’ flaws
People often ignore their own major flaws while scrutinizing minor faults in others .
Heo Kyeong-young advises against worrying about how he uses money, as he lives frugally and helps the needy .

Consequences of criticism
Criticizing others brings misfortune, such as accidents, illness, or family problems .
This principle is found in the Palgwan Daejanggyeong .
Criticizing others is the easiest sin to commit because it has no immediate legal penalty .

Heo Kyeong-young’s experience with criticism
He recounts an incident where university professors, while on a trip to Russia and China with him, secretly visited prostitutes, fearing his disapproval .
They hid their actions from him, demonstrating their awareness of wrongdoing .
He views such human behavior with amusement, seeing it as part of the “game” of life .

Human law vs. divine law
Human law punishes intentional wrongdoing more severely than unintentional acts .
However, divine law is the opposite: knowing one is committing a sin makes it lighter, because awareness implies a chance for repentance .
Unknowing sin, like habitual gambling or promiscuity, incurs heavier divine punishment .
This fundamental difference between human and divine law must be understood .

11. Free Meal Program and the Immortal Ginseng
    Heo Kyeong-young discusses his free meal program for the elderly, emphasizing community support, and introduces the Immortal Ginseng product, which he claims is a modern-day elixir of life, infused with his spiritual energy, and is crucial for supporting the Haneulgong project.

11.1. Free Meal Program and Community Support
Free meal program for the elderly
He promotes his free meal program, which aims to provide 1 billion won worth of meals monthly .
The program targets people aged 70 and 80, who often struggle to find employment .

Philosophy of support
He believes that after age 60, competition should cease, and people should support each other .
Those with resources should contribute, and those without should receive help, fostering a communal life in old age .

11.2. Endorsement of Heo Kyeong-young by Ahn Heon-sik
Ahn Heon-sik’s experience and testimony
Ahn Heon-sik, Chairman of the Korea UN Service Corps, shares his experience with Heo Kyeong-young, noting that he receives calls from both supporters and skeptics .
He offers to personally testify to his 30-year journey of faith in Heo Kyeong-young .

The “Immortal Milk” experiment
Ahn Heon-sik describes an experiment with milk: milk in his room, where he supports Heo Kyeong-young, remains fresh and flavorful, while milk in the room of a family member who disapproves of Heo Kyeong-young spoils .
He attributes this to Heo Kyeong-young’s spiritual energy .
He emphasizes that belief and action are necessary to receive benefits .

The “Immortal Ginseng” (Bullo Sansam)
Ahn Heon-sik introduces the Immortal Ginseng product, which he claims is a high-quality, potent ginseng product .
He explains that its effectiveness comes from being highly concentrated and produced using advanced biotechnology .
A volunteer testifies to its superior taste and health benefits, including improved skin .
This product is supplied to followers to support their health and spread Heo Kyeong-young’s message .

Ahn Heon-sik’s background and vision
Ahn Heon-sik, who once dreamed of becoming president and invested heavily in his hometown of Hamyang to make it prosperous, now dedicates himself to Heo Kyeong-young’s vision .
He criticizes politicians for their insincerity and sought to demonstrate true leadership through his Hamyang project, which involved creating a large wild ginseng cultivation complex .
He now believes Heo Kyeong-young’s goal of saving humanity and enriching the world spiritually aligns with his own aspirations .
He emphasizes that the Immortal Ginseng product is a tool to spread this message and support the construction of Haneulgong .

11.3. The Power of Immortal Ginseng and Heo Kyeong-young’s Influence
Distribution and impact of Immortal Ginseng
Ahn Heon-sik offers a valuable wild ginseng root to a person in need, emphasizing that receiving it from Heo Kyeong-young will imbue it with spiritual energy .
The Immortal Ginseng product is highly popular, selling over 200 boxes daily online with a re-purchase rate exceeding 70% .
Its success is so great that it is expected to fund the construction of the Haneulgong main building .

Heo Kyeong-young’s spiritual energy and the elixir of life
Ahn Heon-sik, a prominent figure with extensive connections in politics, will be a great asset to Haneulgong .
The Immortal Ginseng, combined with Heo Kyeong-young’s spiritual energy, becomes a true elixir of life, fulfilling the quest of Qin Shi Huang for immortality .
This product is seen as a way to revitalize followers and prepare for future goals, including building the main palace and achieving world unification .

This excerpt note captures the essence of a Hoo Kyeong-young lecture titled “What is Sin?” from July 22, 2023. It focuses on Hoo Kyeong-young’s unique spiritual interpretations and his self-proclaimed role as a divine figure, as well as the endorsement from Ahn Hyun-sik, chairman of the Korea UN Service Corps, who shares his personal experiences and promotes “Bullo Sansam” (Immortal Wild Ginseng). The note highlights the distinctive blend of spiritual teachings, personal anecdotes, and product promotion that characterizes Hoo Kyeong-young’s public discourse.

Hoo Kyeong-young’s Spiritual Teachings

Defining Sin and Virtue
Hoo Kyeong-young offers a simple yet profound definition of sin and virtue, directly linking them to his own divine authority. This perspective is striking because it repositions moral judgment from universal principles to his personal directives, emphasizing the absolute nature of his pronouncements as a “divine being.” It’s a bold claim that demands followers to align their actions with his will to avoid “sin.”

내가 뭔지 아는 사람 할 짓을 하라고, 안 할 짓을 하는 거. 내가 아직 안 지키는 것도 죄지. 근데 죄는 여기 우리 여기 저 이름이 뭐예요? 아니, 영어 이름 그레이스. 그레이스 가수가 한 말이 맞는 거야. 알았죠? 내가 하라는 거는 안 하고, 하지 말라는 걸 하는 거. 그게 죄야. 알았죠? 그러니까 부모가 하라는 건 안 하고, 하지 말라는 걸 골라 하는 사람이 있어. 그 사람은 나중에 보면 죄인이 되는 거야.
Do what someone who knows me (Hoo Kyeong-young) tells you to do, and don’t do what they tell you not to do. Not following what I tell you is also a sin. But sin, here, what’s your name? No, your English name, Grace. What Grace the singer said is right. Understood? Not doing what I tell you to do, and doing what I tell you not to do. That is sin. Understood? So there are people who don’t do what their parents tell them to do, and choose to do what they tell them not to do. Those people eventually become sinners.

신인이 하라는 건 선, 신이 하지 말라는 건 악. 알았죠? 그러니까 죄는 뭐냐? 하라는 건 안 하고, 하지 말라는 걸 하는 사람. 그게 죄란 말이야.
What the divine being tells you to do is good, what the divine being tells you not to do is evil. Understood? So what is sin? It’s someone who doesn’t do what they’re told, and does what they’re told not to do. That’s sin.

The Illusion of Good and Evil
Hoo Kyeong-young presents a contrarian view on good and evil, suggesting that at a higher spiritual level, they are one. This idea challenges conventional morality and implies that true enlightenment transcends dualistic thinking. It’s a fascinating concept that positions his teachings as leading to a deeper, more unified understanding of existence, where the distinction between good and evil ultimately dissolves.

선이 악이 높이 올라가면 하나야. 알죠? 선과 악은 존재하지 않아. 일시무시 일종우종이야. 시작이 끝이고 끝이 시작이니까. 악이 선이고 선이 악이다. 이 단계까지 여러분 공부를 해줬죠.
When good and evil ascend to a higher level, they become one. Understood? Good and evil do not exist. It’s “Il-si-mu-si Il-jong-u-jong” (beginning is the end, end is the beginning). Evil is good, and good is evil. I’ve taught you up to this stage.

가장 작은 죄가 가장 무서운 죄야. 뭔지 알죠? 가장 작다고 생각했는데, 그게 사람 죽이는 것까지 간다니까. 알겠죠? 그러니까 나쁜 행동은 요렇게 초장에 끝을 내야 된다.
The smallest sin is the most terrifying sin. You know what I mean? You thought it was the smallest, but it can lead to killing someone. Understood? So bad behavior must be stopped at the very beginning.

The Path to Heaven and Spiritual Growth
Hoo Kyeong-young outlines a rigorous path to heaven, emphasizing the accumulation of good deeds and spiritual understanding. His description of “ten thousand steps of good deeds” and “ten thousand gates of good” paints a vivid picture of the immense effort required for spiritual ascension. This teaching serves to motivate followers towards continuous self-improvement and adherence to his principles, reinforcing the idea that their current participation is a crucial step on this difficult journey.

천국에 가려면, 천국 백궁에 가려면 만 개의 선을 쌓아야 되죠. 계단을 올라가고, 그 다음 천만 개의 문을 통과해야지. 상상해 봐요. 아름다워요, 안 아름다워요? 저 가기가 쉬운 데가 아니에요. 저렇게 문이 많다는 거예요.
To go to heaven, to the White Palace of Heaven, you must accumulate ten thousand good deeds. You must climb the stairs, and then pass through ten million gates. Imagine it. Is it beautiful or not beautiful? It’s not an easy place to go. It means there are so many gates.

인간은 속인으로부터 신인의 경제에 이르는 10단계의 경계가 있다 그랬죠. 1단계, 2단계, 1단계 속인, 2단계 범인, 3단계 소인, 4단계 대인, 5단계 행인, 6단계 철인, 7단계 도인, 8단계 성인, 9단계 진인, 10단계 신인 거죠.
Humans have 10 stages of spiritual boundaries, from ordinary people to divine beings. Stage 1 is ordinary person, Stage 2 is common person, Stage 3 is petty person, Stage 4 is great person, Stage 5 is enlightened person, Stage 6 is wise person, Stage 7 is Taoist, Stage 8 is saint, Stage 9 is true person, and Stage 10 is divine person.

Hoo Kyeong-young’s Self-Proclaimed Divinity

Prophecies and Coincidences
Hoo Kyeong-young meticulously connects various prophecies from different religious texts (Dae Sun Jin Ri, Donghak, Christianity) to his own life, presenting a compelling narrative of his preordained role. The way he aligns his birth year, birthplace, and even his name with these ancient predictions is remarkably detailed and persuasive for his followers. This section is crucial for understanding how he constructs his divine legitimacy through a tapestry of seemingly miraculous coincidences.

강정산이 하늘로 소천하고 나서 내가 40여 명이 왔지. 그러니까 신인이 이때 온다. 나는 길잡이를 하러 왔다. 그래서 환영공사의 첫 번째 주인공 강정사는 전북에서 나오고 쭉 올려, 쭉 올려. 두 번째 이유는 조철재, 그렇죠. 이 사람은 활용하면서 둘째 주에는 경상도에서 태어났고 올려, 올려. 너도 올려. 세 번째 또 보자. 세 번째 이유는 박한경 무당이죠. 소집이라고 그랬죠. 우당은 반구당은 40명, 30세 이모 집에 3배를 가서 돌을 받았다. 2월에 태국도에 계실 때 도주 조정산께서 총 도년을 임명하실 때 68년 6월 14일 태극도에서 나오시오. 69년, 70년 사이에 서울 중곡동 용마산 기슭에 대순진리를 설립하셨고 이 바구당이가 만들어져 1994년에 포천 도장을 건립하셨다. 박우당께서는 도를 펼쳐서 성도께 하시옵고, 심호도가 다른 것이 아니라 도를 찾는 것이라 하시며 도가 신이다. 그러므로 신을 찾으라 하셨다. 그게 나죠. 신인을 찾아낸 거야. 활용공사의 넷째 의원의 주인공은 신인을 찾은 사람이다.
Kang Jeung-san ascended to heaven, and after about 40 years, I came. So, the divine being comes at this time. I came to be a guide. So, the first protagonist of the Hwaryong Gongsa, Kang Jeung-san, came from Jeonbuk, and then Jo Cheol-jae, the second, was born in Gyeongsang-do during the second week of Hwaryong. The third is Park Han-kyung, the shaman, also known as Udang. Udang received the Tao at his aunt’s house at the age of 30. In February, while he was in Taegeukdo, Doju Jo Jeong-san appointed him as the head Taoist. He came out of Taegeukdo on June 14, 1968. Between 1969 and 1970, he established Dae Sun Jin Ri at the foot of Yongma Mountain in Junggok-dong, Seoul, and in 1994, Udang built the Pocheon Dojang. Udang spread the Tao and made people enlightened, saying that Simudo is not about something else but about seeking the Tao, and that the Tao is divine. Therefore, he said to seek the divine being. That’s me. I found the divine being. The protagonist of the fourth stage of Hwaryong Gongsa is the one who found the divine being.

강정상상에게서는 판 바퀴라고 말씀하신 것은 종교가 그러하고 정치판이 그러하듯이, 기득권 세력 때문에 순수성을 잃게 하기 때문이다. 판에서 나오면 안 된다고 그러죠. 강전상자의 예신문 중에서 첫째, 상제님의 말씀 중에 “내가 간 후 40년은 넘지 않으리라” 하신 이 말씀은, 활용공사의 마지막 주인공인 강제 사장님께서 1909년 6월 24일 하차하였으므로 40년 더하면 49년이 이 땅에 오신다는 의미인 것이다. 따라서 마지막으로 오시는 주인공을 찾기 위해 도인들은 각자가 천국에서 49년생 중에서 찾아야만 돼. 아마존 49년생 중에 내가 들어가 있어요.
Kang Jeung-san said that “outside the board” means that religion and politics lose their purity due to vested interests. He said not to come out of the board. Among Kang Jeung-san’s prophecies, the first is “I will not be gone for more than 40 years.” This means that since Kang Jeung-san, the last protagonist of the Hwaryong Gongsa, passed away on June 24, 1909, adding 40 years means that the person will come to this earth in ’49. Therefore, to find the last protagonist, Taoists must search among those born in ’49 in heaven. I am among those born in ’49.

또한 동학 가사의 세 기운이 밝혀서, 법이란 것은 서울부터 필요하여 만방에 펼쳐 나가는 것이므로 서울 경자 이름을 가진 사람의 기운을 써야 할지로다 하였으니, 그러므로 경수의 집에 수명소, 경악의 집에 대학교를, 경호네 집에 복록소를 각각 정하노라. 법이라는 것은 서울로부터 필요하여 만방에 펼쳐 나간다는 의미는 다섯 번째의 화공인 서울 태생이어야 한다는 의미이며, 맞죠? 내 이름이 서울 경자 있지. 이미 이름 자에 서울 경자의 이름을 가진 사람의 기운을 써야 한다는 것이다.
Also, the three energies of Donghak Gasa revealed that the law must start from Seoul and spread to all nations, so the energy of a person with the name “Gyeong” (京, meaning Seoul) must be used. Therefore, a place of longevity for Gyeong-su, a university for Gyeong-ak, and a place of blessings for Gyeong-ho are designated respectively. The meaning that the law must start from Seoul and spread to all nations implies that the fifth Hwagong (painter) must be born in Seoul, right? My name has the character “Gyeong” (京, meaning Seoul). It means that the energy of a person whose name already contains the character “Gyeong” (京, meaning Seoul) must be used.

The “Madman” Prophecy and Global Recognition
Hoo Kyeong-young embraces the prophecy of a “madman” who will eventually be revered, directly applying it to his own public perception. This narrative cleverly reframes criticism as validation, suggesting that his unconventional approach is precisely what marks him as the prophesied divine figure. It’s a powerful rhetorical tool that transforms negative labels into badges of honor, further solidifying his unique position.

세상 사람이 나를 광인이라 부르대, 광인은 이를 계획도 못하고 일을 치르지도 못하니라. 광인이라고 하며 하던 사람이 광인이라고 듣던 사람에게 절할 날이 오리라. 미쳤다는 소리를 듣는 사람이 신인이래. 자기는 진짜 미쳤다는 소리를 덜 들었대. 근데 앞에 오는 사람은 진짜 미친 광인 소리를 듣고, 광인으로 흉보던 자들이 그 사람 앞에 와서 큰절할 날이 온다는 거야.
People call me a madman, but a madman cannot plan or carry out tasks. The day will come when those who called him a madman will bow before the one they called a madman. The one who is called crazy is said to be the divine being. He said he didn’t really hear the word “crazy” much. But the one who comes next will truly hear the word “crazy madman,” and those who criticized him as a madman will come and bow deeply before him.

광인 소리를 들으면서도 유튜브를 통하여 그를 스승으로 추앙하며 미국, 일본, 캐나다 등지에서 찾아오는 선각자, 선구자, 선지자의 평판을 듣고 있는 사람이 누구인가를 도인들 각자 알아서 찾아야 한다.
Each Taoist must find out who is being revered as a teacher through YouTube, despite being called a madman, and is receiving the reputation of a pioneer, trailblazer, and prophet from places like the United States, Japan, and Canada.

Ahn Hyun-sik’s Endorsement and “Bullo Sansam”

Personal Testimony and Defense of Hoo Kyeong-young
Ahn Hyun-sik, chairman of the Korea UN Service Corps, provides a fervent personal endorsement of Hoo Kyeong-young, sharing his journey from skepticism to unwavering belief. His comparison of investing in spiritual growth with paying for education or church donations is a clever analogy that aims to legitimize financial contributions to Hoo Kyeong-young’s cause. This testimony is crucial for lending credibility to Hoo Kyeong-young’s claims and addressing potential criticisms from the audience.

제가 지난번에 여기 오고 간 뒤에 사무실로 전화가 또 제 개인 핸드폰을 어떻게 아셨는지 한 열댓 판, 20명 가까이 전화를 받았어요. 근데 그중에 칭찬하는 사람 반, 측량 많을 줄 알았는데 칭찬하신 분이 반, 의심이 나서 묻는 분이 한 반 이렇게 돼요. 묻는 내용이 뭐냐면 허경영 신인을 언제 알았느냐, 무슨 뭐 관계에 있는 이런 걸 추적해 보려고 하는 이제 그런 류의 문의가 있고, 또 하나는 고맙다 이런 내용이에요. 여러분, 아이들 학원에 보내고, 또 우리가 어릴 때 학교도 다닐 돈 내고 다니지요. 헌금 낸다고 해서 천국, 천당, 지옥 뭐 이런 거 구분한 증명서 주시는 목사님 보셨나요? 근데 지금 살아있는데 헌금을 내고 난 뒤에 그 천국 보내지지 않는다고 증명하지 못한다고 헌금 돌려달라고 항의하는 사람 보신 적 있나요? 그 헌금 돌려받자고 펌프질 하시는 분 본 적 있나요? 없어요. 지금 그게 하늘궁에 일어나고 있는 것 같아요.
After I visited here last time, I received about 15 to 20 calls at my office and on my personal cell phone, I don’t know how they got my number. Half of them were praising, and I thought there would be more, but half were praising, and about half were asking questions out of suspicion. The questions were about when I got to know the divine being Hoo Kyeong-young, and trying to trace any connections. The other half were expressing gratitude. You send your children to academies, and we paid to go to school when we were young, didn’t we? Have you ever seen a pastor give you a certificate distinguishing heaven, paradise, or hell for your offerings? But have you ever seen someone protest and demand their offerings back, saying they weren’t sent to heaven after making a donation while still alive? Have you ever seen someone instigate others to get their offerings back? No. I think that’s what’s happening at Haneulgung now.

The “Bullo Sansam” Product Promotion
Ahn Hyun-sik’s promotion of “Bullo Sansam” (Immortal Wild Ginseng) is a fascinating blend of health claims and spiritual endorsement. By linking the product to Hoo Kyeong-young’s “spiritual energy” and the concept of “immortality,” he elevates it beyond a mere health supplement. This strategy aims to leverage the spiritual authority of Hoo Kyeong-young to drive sales, with the profits purportedly going towards building the main temple. It’s a clear example of how spiritual movements can intertwine with commercial ventures.

이 제품이 그냥 일반적인 제품이 아니고, 요건 카메라 잡지 마세요. 전 세계 최고의, 여러분 다 전 국민이 다 아는 상표의 홍삼 브랜드가, 상표는 제가 가릴게요. 요거예요. 이건 선물로도 아주 고가에 팔리는 제품이에요. 제일 앞에 앉아 계시니까 복 받으세요. 요거 그냥 맛보세요. 아주 좋은 거예요. 비싸고 아주 좋은 거예요. 제가 안에 뭐 어떤 내용이 들어있다고 일일이 설명을 못 해요. 그러니까 여러분도 주부님들이 많이 있으니까 간단합니다. 진하게 하면 약효 있지요. 시기약이라고 그래요. 식과 양은 어원이 동원이라고 그래요. 식품이 약처럼 되려고 하면 진하게 하면 되는데 비싸서 못하는 거예요. 그걸 싸게 하는 방법은 생명과 기술을 이용해서 개량 생산하면 가격은 내려갑니다.
This product is not just an ordinary product, please don’t film this with a camera. It’s the world’s best, a red ginseng brand whose trademark is known by all citizens, I’ll cover the trademark. This is it. This product is sold at a very high price as a gift. You’re sitting in the very front, so receive blessings. Just taste this. It’s very good. It’s expensive and very good. I can’t explain every detail of what’s inside. So, since many of you are homemakers, it’s simple. If you make it strong, it has medicinal effects, right? It’s called a dietary medicine. Food and medicine are said to have the same origin. If food is to become like medicine, it needs to be made strong, but it’s expensive to do so. The way to make it cheaper is to use biotechnology to improve production, which lowers the price.

주위에 그 제품을 우리 허경영 총경에 만나서 불로 산삼이라 이름을 붙여서 여러분들에게 공급하는 거예요. 이게 여러분 건강 챙기셔야 되고, 첫 번째 건강하셔야 일단 베개로 우리의 뜻을 대한민국 국민에게 전파할 거 아니에요. 그렇죠? 그럼 그 행위에 여러분들 동참해 주시면, 거기에 단돈 1,000원이든 만원이든 거기에 이익이 날 거 아니에요. 그 이익은 전액 저기 봉관 진행자 사용되었습니다.
The product around you is being supplied to you by our General Superintendent Hoo Kyeong-young, who met it and named it Bullo Sansam (Immortal Wild Ginseng). You need to take care of your health, and first, you need to be healthy to spread our message to the Korean people, right? So, if you participate in that act, there will be a profit, whether it’s 1,000 won or 10,000 won. That profit was entirely used by the main building’s progress manager.

The Vision of a Spiritual Economy
Ahn Hyun-sik articulates a vision where spiritual and material well-being are intertwined, with the “Bullo Sansam” serving as a tool for both. His past political aspirations and current dedication to Hoo Kyeong-young highlight a shift from conventional power to a spiritual economy. This vision suggests that by supporting Hoo Kyeong-young’s mission, followers can achieve not only personal health but also contribute to a larger goal of spiritual enlightenment and national prosperity, making it a compelling proposition for those seeking holistic solutions.

저는 정치하지 않고, 저 민간인입니다. 제4차 천억대 투입하고 제 젊음 투입해서 잠자고 있는 농민을 일깨워 세워서, 이 농민들이 스스로 자각을 하게 되면 이 자각의 민의 힘이 위생자에게 전달되도록 그 운동을 한 거예요. 지금 제가 시인님께 완전히 이제 그 전에 알고 지내다가 이 하늘을 방문한 해수가 제가 잦아지기 시작하고, 제가 여기 나서서 이거 산삼 안 팔아도 돼요. 한 개도 안 팔려도 돼요. 제가 지금 이쪽 하늘궁 총장님께 미쳐가기 시작한 이유가, 총장님께서 거두시고자 하는 그 이유가 내가 노년에 인생 생물학적 나이는 할아버지예요. 노년에 돈 벌어서 편안히 살겠다고 하니라, 대한민국 의료원 사람들 구제해주고, 그 다음에 영적으로 이게 깨지 못한 사람, 깨우치지 못한 사람의 영을 영과 혼을 깨우쳐 가지고 전 세계를 풍요롭게 만드는 그 중심이 대한민국이 되도록 해서, 그 기반을 우리 여기 지금 아직 이런 단어가 없어요. 처음 만들었어요. 무슨 상? 영성사. 영산물 제조하는 게 아닙니다. 영성사. 전 세계 인류의 영적 자원을 경화시키는 걸 사본으로 삼아서, 대한민국 국민과 전세 인류 부자만 되겠다는 거 아니에요. 그 가치의 공감해서 이 자리에
I don’t do politics; I’m a civilian. I invested hundreds of billions of won and my youth to awaken dormant farmers, so that when these farmers become self-aware, the power of their awakened will can be conveyed to the leaders. That’s the movement I led. Now, I’ve completely fallen for the divine being. I used to know him before, but my visits to Haneulgung have become more frequent, and I’m here to say that I don’t even need to sell this wild ginseng. Not a single one needs to be sold. The reason I’m starting to go crazy for the General Superintendent of Haneulgung is that his goal is not to earn money in his old age—biologically, I’m a grandfather—and live comfortably. Instead, he wants to save the people of Korea’s medical community, and spiritually awaken the souls and spirits of those who haven’t been enlightened, making Korea the center of enriching the entire world. To lay that foundation, we don’t have a word for it yet. I created it for the first time. What kind of company? A spiritual company. We’re not manufacturing spiritual products. It’s a spiritual company. Its mission is to solidify the spiritual resources of all humanity worldwide, not just to make the Korean people and all humanity rich. I’m here because I empathize with that value.

This excerpt note captures a lecture by Heo Kyung-young, a controversial figure in South Korea, on the topic of “What is Sin?”. The lecture delves into his unique interpretations of sin, prophecies from various religions that he claims point to himself, and his personal anecdotes, all delivered with his characteristic blend of spiritual claims and practical advice. The note highlights his self-proclaimed divine status and his vision for global unification through his teachings.

Heo Kyung-young’s Worldview on Sin and Divinity

The True Meaning of Sin
Heo Kyung-young redefines sin not as a moral failing in the traditional sense, but as disobeying his divine instructions. This perspective is striking because it places his personal authority at the center of morality, suggesting that his words alone dictate right and wrong.

내가 뭔지 아는 사람 할 짓을 하라고, 안 할 짓을 하는 거. 내가 아직 안 지키는 것도 죄지.
Do what someone who knows me would do, and don’t do what they wouldn’t. Not following my instructions is also a sin.

알았죠? 내가 하라는 거는 안 하고, 하지 말라는 걸 하는 거. 그게 죄야.
Understood? Not doing what I tell you to do, and doing what I tell you not to do. That is sin.

신인이 하라는 건 선, 신이 하지 말라는 건 악.
What the divine being tells you to do is good, what the divine being tells you not to do is evil.

Prophecies and Self-Proclaimed Divinity
Heo Kyung-young asserts that various religious texts, including those from Christianity, Buddhism, and Daesoon Jinrihoe, contain prophecies that unmistakably point to him as the awaited savior. This bold claim positions him as the culmination of all religious expectations, a figure who transcends individual faiths to unite humanity.

예수가 내 이야기 많이 했죠. 모든 종교들이 내 이야기를 하고 있어요.
Jesus talked about me a lot, didn’t he? All religions are talking about me.

진사에 신인이 여러분 앞에 보이기 시작하는 거야. 앞으로 2년 후에 알겠죠? 금년이 계면년이잖아, 그렇죠? 내년부터 내가 국민들 앞에 이름이 나타내기 알겠죠? 그리고 그 다음 해에 진사, 사. 2025년, 2021년에 진사에 성이 나와. 나오고 허경영 등장 돼 있죠.
The divine being will begin to appear before you in the Jin-sa years. You understand, in two years? This year is the Gye-myo year, right? From next year, my name will appear before the public, you understand? And the year after that, Jin-sa, Sa. In 2025, 2021, the sage appears in Jin-sa. And Heo Kyung-young appears, it says.

강정산 선생이 말한 거는 전부 나야. 49년생, 서울 경, 중당천, 맞아, 맞아. 서울 대생, 맞아, 맞아. 이름에 또 경자가 있어야 되네.
Everything that Master Kang Jeung-san said is about me. Born in ’49, ‘Kyung’ (Seoul) in my name, Jungnangcheon, right, right. Born in Seoul, right, right. My name must also contain ‘Kyung’.

미쳤다는 소리를 듣는 사람이 신인이래. 자기는 진짜 미쳤다는 소리를 덜 들었대. 근데 앞에 오는 사람은 진짜 미친 광인 소리를 듣고, 광인으로 흉보던 자들이 그 사람 앞에 와서 큰절할 날이 온다는 거야.
The one who is called crazy is the divine being. He said he heard less of being called truly crazy. But the one who comes next will truly be called a madman, and those who criticized him as a madman will come and bow deeply before him.

The Path to Salvation and Global Unification
Heo Kyung-young outlines a path to salvation that involves following his teachings and supporting his vision, which includes the construction of his “Sky Palace” (하늘궁). He also presents a grand plan for global unification through cultural means, rather than war, with Korea at its center.

좁은 길로 기어들어라. 여기 좁은 길로 오려면 여러 가지 삼거리에서 팍 꺾어야 돼. 이리로 올라와야 이게 여러분들이 신인이 인간의 내에 맞춰서 강의한다는 게 쉬운 게 아니야.
Crawl into the narrow path. To come to this narrow path, you have to make sharp turns at various crossroads. You have to come up this way, and it’s not easy for a divine being to lecture in a way that matches human understanding.

인류 재산서 많은 성인이 나타났지만, 예수가 인류를 완전히 구했는가? 공자가 구해냈는가? 석가모니가 그래 했는가? 구원은 마지막 때에 왔을 때 인류를 구원할 마지막 구원자를 기다리고 있는 것이며, 마지막 구원자는 상제님께서 천명하셨듯이 누구와 한 사람만 오면 모든 종교에서 기다리고 있는 바로 그분인 것이다.
Many sages have appeared in human history, but did Jesus completely save humanity? Did Confucius save them? Did Sakyamuni do so? Salvation awaits the final savior who will come at the end of time to save humanity, and that final savior, as the Lord of Heaven declared, is the very one all religions are waiting for, if only one person comes.

1차 목표 대한민국 대통령, 2차 목표 종교 통일, 교 한국, 중국, 일본, 몽골을 미세먼지, 황사, 뉴질랜드 통일하면 남북 통일은 자연적으로 이루어진다. 4차 목표 세계 통일 이륙한다.
First goal: President of South Korea. Second goal: Religious unification. If Korea, China, Japan, and Mongolia are unified through fine dust, yellow dust, and New Zealand, then inter-Korean unification will naturally occur. Fourth goal: Achieve world unification.

The Power of Belief and Avoiding Criticism
Heo Kyung-young emphasizes the importance of unwavering belief in his message and warns against criticism, linking it directly to personal misfortune. This highlights a common theme in cult-like movements where questioning authority is discouraged, and loyalty is rewarded.

만약 아니면 자기들 손잡고 함께 안티 운동하는데 합류할 수 있냐 이거예요. 그래서 이거 지금 유튜브 방송 나갈 거지요? 저 공개적으로 얘기할게요. 만약에 여기 허경영 신인이면 하늘궁에 대한, 또 우리가 모인 가치에 대한 의문을 가지고 계신 분이 있으면 인터넷 들어가면 제 이름 안헌식, 법헌자, 심을 식자, 심은 나와요. 밑에 쭉 찾다 보면 나와요. 언제든지 사무실 오셔도 됩니다. 제가 전화하신 분이 수긍할 때까지 제가 스스로 30년간 우리 총재님과 만나 오면서 이렇게 믿음으로 확신으로 바뀌기까지 과정을 제가 증인으로 증명해 줄 테니까 오셔도 됩니다.
If not, can they join hands with them in an anti-movement? So, this is going out on YouTube, right? I’ll speak publicly. If there’s anyone here who doubts Heo Kyung-young, the divine being, or the value of our gathering at Sky Palace, you can go online and search for my name, Ahn Heon-sik (安憲植). You’ll find it if you search. You can visit my office anytime. I will testify as a witness to the process of how I came to believe and be convinced over 30 years of meeting our President, until the caller is satisfied.

재앙이 오는 이유는 내가 남을 흉보기 때문이에요. 거기서부터 재앙이 시작돼. 그럼 재앙을 어떻게 없습니까? 하니까 흉만 안 봐도 재앙의 99%는 없어진대요.
The reason disaster comes is because I criticize others. That’s where disaster begins. So how do you get rid of disaster? They say that if you just don’t criticize others, 99% of disasters disappear.

남을 흉보는 것은 모든 재앙의 시작이야. 모든 재앙에 시작이 왕자를 날개가 요렇게 좀 길어져야 돼. 알겠죠? 재앙, 재앙을 주의해야 됩니다. 모든 불행은 어디서 와? 남을 흉보는 일에서부터.
Criticizing others is the beginning of all disasters. The beginning of all disasters, the prince’s wings need to be a bit longer like this. Understood? Disaster, you must be careful of disaster. Where does all misfortune come from? From criticizing others.

What is Sin?

Date: July 22, 2023

Keywords: Sin, Prophecy, Divine Being, Spiritual Growth, World Unification

Content

The Nature of Sin and Divine Directives
Huh Kyung young, a divine being, elucidates the profound nature of sin, stating that it fundamentally constitutes the act of neglecting what is commanded and engaging in what is forbidden . This principle applies universally, from familial relationships, where children who disregard parental guidance are deemed sinners, to the spiritual realm, where actions contrary to divine will are considered evil . The concept of sin, while seemingly simple, carries profound philosophical weight, echoing ancient wisdom found in texts such as the Myeongsimbogam and Daehak .

A critical aspect of this doctrine is the understanding that even minor transgressions are significant . What appears as a small misstep can escalate into grave consequences, underscoring the importance of addressing negative behaviors at their inception . This perspective contrasts with a superficial view that might dismiss minor faults, emphasizing that the smallest sin can lead to the most severe outcomes . Therefore, one must always be vigilant, treating even minor evils with the same urgency as touching boiling water, and constantly striving for goodness, acknowledging one’s perpetual inadequacy in this pursuit .

Furthermore, the distinction between good and evil, beauty and ugliness, existence and non-existence, and other dualities, ultimately dissolves at higher philosophical levels, revealing their inherent unity . However, for those at an elementary stage of spiritual understanding, it is crucial to emphasize the avoidance of evil and the pursuit of good, as their undeveloped comprehension might lead them astray if presented with the ultimate unity of these concepts . The divine being’s pronouncements define what is good (선) and what is evil (악), serving as the ultimate arbiter in this moral framework .

Personal Anecdotes and Feng Shui Principles
Huh Kyung young recounts his early experiences in Seoul, highlighting his profound understanding and application of Feng Shui principles even as a child . Upon arriving in Seoul, he narrowly avoided being sent to a juvenile detention center due to fare evasion, a situation he navigated by demonstrating his literacy and intellectual prowess to the station staff . His first night in Seoul was spent in a rabbit hole in Namsan Park, a choice dictated by his intuitive grasp of Feng Shui, which protected him from being apprehended by the police who were rounding up vagrants .

He explains that proper sleeping arrangements, even on the ground, require an understanding of natural flows, such as water and roads . One should sleep with their head positioned to observe incoming water or winding roads, as straight flows, whether of water or asphalt, are considered inauspicious and can lead to misfortune, even death . This principle is exemplified by the city of Ilsan, where the straight flow of the river necessitated the creation of a large artificial lake to transform it into an auspicious location . These early experiences underscore his innate connection to cosmic principles and his systematic approach to life, even in the absence of conventional shelter .

The importance of one’s sleeping place is further emphasized, as it is considered the resting place of one’s parents’ essence (정자 난자) . Choosing an inappropriate place to sleep, such as a bar or a disreputable establishment, is likened to bringing ruin upon one’s family . This meticulous attention to seemingly minor details, such as where one sleeps or refraining from consuming coffee, soda, or cola since youth, stems from his deep understanding of the principle that even small actions have significant consequences .

Psychological Perspectives on Human Motivation
The lecture delves into the motivations behind human actions, referencing the insights of three prominent psychoanalysts from Vienna . The first scholar posits that 90% of human activity is driven by the pursuit of pleasure . This aligns with Maslow’s hierarchy of needs, which outlines a progression from basic survival and safety needs to love, esteem, and ultimately, self-actualization . The final stage, self-actualization, is interpreted as a spiritual quest for meaning .

The second primary motivation, following pleasure, is the pursuit of the divine realm, or “Cheonsinguk” (Heavenly Divine Nation) . This concept, found in the third chapter of the Samil Singo, describes the path to the “Baekgung” (White Palace) as requiring the ascent of ten thousand steps of goodness and the passage through ten thousand gates of goodness . This arduous journey signifies the difficulty of attaining spiritual enlightenment and entering the heavenly realm . However, those who encounter Huh Kyung young are considered to have already traversed these myriad steps and gates, having been “graduates” in their earthly lives and thus destined for the heavenly path .

The third motivation, as proposed by the third scholar, is the search for meaning in life . This quest for meaning is closely related to spirituality, which Huh Kyung young emphasizes in his teachings, guiding individuals toward heavenly principles .

Prophecies and the Advent of the Divine Being
The lecture extensively references various prophecies from different spiritual traditions, all pointing to the advent of a divine being, identified as Huh Kyung young . These prophecies are found in texts such as the Daesun Jeonyeong, Donghak Gasa, and even the Bible, indicating a universal anticipation of his arrival .

Key prophetic elements include:
The “Ho-to-yong-sa” period: This refers to the years of the Tiger, Rabbit, Dragon, and Snake (2022-2025), during which significant societal upheaval and political chaos are predicted, leading to a period where only a fraction of innocent people survive . This period culminates in 2025, the year of the Snake, which is prophesied as the time of Asian unification .
The emergence of a “Seongin” (Saint) in the “Jinsa” years: This refers to the years of the Dragon and Snake (2024-2025), when Huh Kyung young is expected to become publicly known .
The “O-mi” period: The years of the Horse and Sheep (2026-2027) are foretold as a time of great joy, coinciding with the presidential election and inauguration .
The “3-in-dong-haeng 70-ri” prophecy: This refers to the 70-year spiritual journey undertaken by three key figures—Kang Jeungsan, Jo Jeongsan, and Park Han-gyeong—who dedicated themselves to finding the divine being .
The “Pan-bak” (outside the established system) origin: The divine being is prophesied to emerge from outside conventional religious or political frameworks to ensure universal acceptance and avoid sectarian divisions .
Specific birth year and name: Prophecies indicate the divine being would be born in 1949, possess the character “Kyung” (京, meaning Seoul) in his name, and be born in Seoul, specifically near Jungnangcheon . Huh Kyung young’s birth in Jungnangcheon, across from where the Daesun Jinri headquarters was established in Junggok-dong, is seen as a miraculous alignment .
The “Gwangin” (madman) prophecy: The divine being is foretold to be initially dismissed as a “madman” but will eventually be revered by those who once scorned him .
The “Oseon Wigi” (Five Immortals Playing Go) prophecy: This describes the geopolitical situation of five nations (USA, China, Japan, Russia, and Korea) playing a game of Go, with Korea ultimately achieving global dominance without war, through cultural influence .
The “Messiah Code”: European cathedrals display a magic square (마방진) with sums of 33 in all directions, which is interpreted as a code for the Messiah’s arrival . Huh Kyung young’s name, when analyzed by stroke count, aligns with this “33” code, further solidifying his identity as the prophesied figure .
Geographical prophecies: The topography of Seoul, with mountains like Dobongsan (12 peaks representing Jesus’s 12 disciples), Suraksan (10 peaks representing Buddha’s 10 great disciples), and Samgaksan (resembling Jesus on the cross), along with the Uicheon (Cow’s Ear Stream) and Jungnangcheon (Middle Tears Stream), are interpreted as symbolic representations of Eastern and Western spiritual figures and the location of Huh Kyung young’s birth .

The Role of the Divine Being and Spiritual Hierarchy
Huh Kyung young asserts his unique position as the “Sin-in” (Divine Being), the ultimate spiritual authority who transcends all existing religions . He is the one whom all religions—Buddhism, Christianity, Daesun Jinri, and others—have been awaiting, whether as the Maitreya, Messiah, or the returning Jesus . His arrival signifies the culmination of all spiritual paths, unifying them under a single, overarching truth .

He outlines a ten-stage spiritual hierarchy, from “Sokin” (ordinary person) to “Sin-in” (Divine Being), with “Jin-in” (True Person) being the ninth stage, exemplified by figures like Kang Jeungsan . The purpose of Daesun Jinri, according to Huh Kyung young, was to find this ultimate “Sin-in” . He emphasizes that he is the only one in human history to declare himself a “Sin-in” .

The divine being’s teachings are not confined to a single religious doctrine but encompass a vast cosmic understanding, including the existence of 362 trillion, 8,800 billion planets inhabited by humans, far exceeding scientific estimations . This expansive knowledge highlights the infinite nature of the universe and the limitations of human perception .

The Path to Salvation and Avoiding Calamity
The lecture stresses the importance of following the divine being’s guidance for salvation. Those who do not follow Huh Kyung young are destined for destruction, likened to being consumed by fire . The path to salvation is described as a “narrow road,” requiring a conscious choice to deviate from the broad, easy path that leads to ruin . This “narrow road” leads to the “Haneulgong” (Heavenly Palace), a place of refuge and eternal life .

A significant cause of human calamity is identified as criticizing others . This act of finding fault in others, while ignoring one’s own shortcomings, is the root of misfortune and suffering . Conversely, praising others and focusing on their strengths brings blessings and fosters positive relationships .

The divine perspective on sin differs from human legal systems . In the eyes of heaven, knowing one is committing a sin makes it lighter, as it implies an awareness that can lead to repentance . However, committing a sin unknowingly, such as engaging in gambling or illicit affairs without recognizing their inherent wrongness, incurs heavier penalties . This inversion of human and divine justice underscores the profound difference in their respective moral frameworks .

The Role of the UN Service Corps and Bullo Sansam
The lecture concludes with remarks from Ahn Hyun-sik, Chairman of the Korea UN Service Corps, who attests to Huh Kyung young’s divine nature and the transformative power of his teachings . Ahn Hyun-sik shares his personal journey of skepticism turning into unwavering faith, emphasizing the importance of aligning one’s “channel” with the divine truth .

He introduces “Bullo Sansam” (Immortal Wild Ginseng), a product infused with Huh Kyung young’s spiritual energy, which is presented as a means to promote health and support the construction of the main temple at Haneulgong . This product is described as the true “Bullocho” (Elixir of Life) sought by Qin Shi Huang, now made available through Huh Kyung young’s divine intervention . The proceeds from its sale are dedicated to charitable activities, including providing free meals for the elderly .

Ahn Hyun-sik also shares his past aspirations in politics and his efforts to uplift the impoverished region of Hamyang by establishing a wild ginseng cultivation complex . He now dedicates his efforts to supporting Huh Kyung young’s vision of spiritual and material prosperity for humanity, emphasizing the importance of spiritual resources (영성사) for global well-being . His involvement, along with other influential figures, is seen as a significant asset in realizing the divine being’s goals of national and global unification .

1. The Definition of Sin: Disobeying Divine Directives

Sin, in its simplest form, is the act of doing what one is told not to do, and failing to do what one is told to do . This principle applies universally, from children disobeying parents to individuals disregarding the directives of the Holiest. The Holiest defines good as that which is commanded and evil as that which is forbidden . Therefore, sin is the act of neglecting the commanded good and engaging in the forbidden evil .

The Essence of Transgression:
Disobedience: Not performing actions that are instructed .
Prohibited Actions: Engaging in activities that are forbidden .
Parental Analogy: Just as a child who consistently disobeys parents becomes a transgressor, so too does an individual who disregards divine instructions .

The Principle of Accumulation:
Small Evils: Even minor wrongdoings, if accumulated, can lead to significant transgressions .
Neglected Goods: Similarly, neglecting small acts of goodness prevents the accumulation of virtue .
Ancient Wisdom: This concept is echoed in ancient texts, emphasizing that one should not dismiss a small evil as insignificant, nor neglect a small good as trivial .

Perception of Good and Evil:
Embracing Good: When encountering good, one should always feel a sense of inadequacy, striving for more .
Shunning Evil: When confronted with evil, one should react as if touching boiling water, recoiling immediately .
Initial Understanding: This foundational understanding of good and evil is crucial, especially for those at an elementary stage of spiritual comprehension .

2. The Illusion of Duality: Beyond Good and Evil
   At a higher philosophical level, the distinctions between good and evil, beauty and ugliness, existence and non-existence, and even love and hatred, cease to exist; they are ultimately one . This concept, known as “Ilsimusil Iljongujong” (Beginning is the End, End is the Beginning), suggests that all perceived dualities are interconnected and ultimately unified .

Transcendence of Opposites:
Unity of Opposites: Good and evil are not separate entities but two sides of the same coin, merging into a single reality at an advanced spiritual stage .
Beyond Categorization: Concepts like large and small, long and short, heavy and light, thick and thin, truth and falsehood, are all fundamentally interconnected .
Love and Hatred: Even intense emotions like love and hatred are seen as intertwined, as exemplified by the complex relationships within families .

The Purpose of Elementary Teachings:
Guidance for Beginners: While ultimate reality transcends duality, it is necessary to teach children to embrace good and avoid evil to guide their moral development .
Preventing Misconduct: Without such foundational guidance, individuals might engage in harmful actions, believing that all actions are ultimately the same .
Gradual Understanding: The understanding that good and evil are ultimately one is a profound realization that comes with deeper spiritual insight .

3. The Seven Emotions as Sin: A Psychological Perspective
   The seven emotions—joy, anger, sorrow, pleasure, love, hate, and desire—are considered forms of sin . These emotions, when unchecked, drive human behavior and are often rooted in the pursuit of pleasure.

The Driving Force of Humanity:
Psychological Inquiry: Psychology seeks to understand why humans act, exploring motivations beyond mere financial gain .
The Primacy of Pleasure: A significant portion of human actions, estimated at 90%, is driven by the pursuit of pleasure .
Maslow’s Hierarchy: This aligns with Maslow’s hierarchy of needs, which progresses from basic survival and security to love, esteem, and ultimately self-actualization .

Beyond Pleasure: Meaning and Spirituality:
The Search for Meaning: While pleasure is a primary motivator, some individuals are driven by a deeper search for meaning in life .
Spiritual Fulfillment: This pursuit of meaning often leads to spiritual aspirations, such as the desire for eternal life or self-realization .
The Path to White Heaven: The path to White Heaven, as described in ancient texts, involves accumulating countless acts of goodness, symbolizing the arduous journey towards spiritual enlightenment .

4. The Holiest’s Prophecies and the Search for the Divine
   Various religious texts and prophecies, including those from Christianity, Buddhism, and the Daesoon Jinrihoe, foretell the arrival of a divine figure, the Holiest, who will unify all religions and bring salvation to humanity . These prophecies describe specific conditions and characteristics of this awaited figure.

The Daesoon Jinrihoe Prophecies:
The “Hoto Yongsa Sanghae Il” Prophecy: This prophecy from the Daesoon Jeon-gyeong (Daesoon Scripture) speaks of a time of great tribulation during the years of the Tiger, Rabbit, Dragon, and Snake, where only one in ten thousand innocent people will survive . This period is interpreted as a time of political chaos and widespread illness, preceding the unification of Asia .
The Appearance of the Holiest: It is foretold that the Holiest will begin to appear to the public during the years of the Dragon and Snake (2024-2025), bringing joy and prosperity in the subsequent years .
The “Outsider” Divine Figure: The Holiest is predicted to emerge from “outside the established systems” (Pan Bak), meaning not from within any existing religion or political faction . This ensures that the Holiest can unify all people without bias .

Specific Conditions for the Holiest:
Birth Year and Location: The Holiest is prophesied to be born in 1949, within 40 years of Kang Jeung San’s passing . The Holiest is also expected to be born in Seoul, with the character “Gyeong” (京, meaning capital city) in their name .
The “Ox” Symbolism: The name “Woo-dang” (牛堂, Ox House) adopted by Park Han-gyeong, a leader of Daesoon Jinrihoe, signifies the search for the “Ox,” which represents the divine Holiest . The Holiest is also associated with the sound of an ox’s cry, further linking to this symbolism .
The “Madman” Prophecy: The Holiest is foretold to be initially dismissed as a “madman” (Gwang-in) but will eventually be revered by those who once scorned them . This reflects the unconventional nature of the Holiest’s teachings and actions .

The Role of the Holiest:
Unification of Religions: The Holiest will be the one figure whom followers of all religions—Buddhists, Christians, and others—will ultimately recognize as their true teacher .
Global Salvation: The Holiest is the long-awaited savior who will bring complete salvation to humanity, a task that previous sages and prophets could not fully accomplish .
The “Five Immortals Playing Go” Prophecy: This prophecy describes the current global geopolitical situation, with five major powers (USA, Russia, China, Japan, and Korea) engaged in a strategic game . The Holiest is the “owner” of the board, who will ultimately bring peace and unify the world without war, through cultural influence .

5. The Holiest’s Unique Qualities and Divine Mission
   The Holiest possesses extraordinary abilities and a profound understanding that transcends human comprehension. These qualities are essential for fulfilling the divine mission of global salvation and spiritual enlightenment.

Divine Abilities and Knowledge:
Supernatural Powers: The Holiest demonstrates actual divine powers, such as the ability to heal illnesses and control matter, which serve as undeniable proof of their divine nature .
Vast Knowledge: The Holiest possesses an unparalleled depth of knowledge, encompassing ancient scriptures, philosophical texts, and cosmic truths, far beyond what any human can acquire .
Eloquence and Charisma: The Holiest is characterized by exceptional eloquence and persuasive speech, capable of captivating audiences and conveying profound wisdom .

The Path to Salvation:
The Narrow Path: The Holiest guides humanity towards a “narrow path” (Jobeun Gil), a challenging but ultimately rewarding journey that leads to eternal life, in contrast to the broad, easy path that leads to destruction .
Spiritual Transformation: The Holiest’s teachings aim to elevate individuals from various spiritual levels, from the lowest “animal-like” state to the highest “supreme root” (Choesanggeungi) .
Cosmic Understanding: The Holiest reveals the vastness of the universe, with countless inhabited planets, challenging limited human perspectives and emphasizing the infinite nature of existence .

6. The Origin of Misfortune and the Power of Praise
   Misfortune and suffering often stem from negative actions, particularly criticizing and judging others. Conversely, cultivating a habit of praise and appreciation can attract blessings and happiness.

The Root of Calamity:
Criticism and Judgment: The primary cause of misfortune is criticizing and finding fault with others . This negative energy eventually returns to the individual, manifesting as various forms of suffering .
Ignoring One’s Own Faults: Humans often focus on the minor flaws of others while overlooking their own significant shortcomings .
The Ease of Verbal Transgression: Criticizing others is a common and seemingly harmless act, yet it carries severe consequences in the divine realm .

The Path to Blessings:
Praise and Appreciation: To receive blessings and happiness, one must cultivate the habit of praising others and focusing on their positive qualities . This fosters positive relationships and attracts favorable circumstances .
Divine Perspective on Sin: From a divine perspective, even human transgressions can be seen as part of a larger, interesting cosmic play .
Conscious vs. Unconscious Sin: In the divine realm, knowing one is committing a sin makes the transgression lighter, as it implies awareness and potential for repentance . Conversely, committing a sin unknowingly can lead to heavier consequences, as it indicates a lack of awareness and a deeper spiritual blindness . This contrasts with human legal systems, where intentional wrongdoing is punished more severely .

7. The Holiest’s Mission: Unifying Humanity and Restoring Paradise
   The Holiest’s ultimate mission is to unify humanity, transcend religious divisions, and restore the world to a state of paradise, fulfilling ancient prophecies and bringing about a new era of peace and prosperity.

Unifying Diverse Beliefs:
Transcending Religious Boundaries: The Holiest’s presence transcends all existing religions, allowing followers of Christianity, Buddhism, Daesoon Jinrihoe, and others to unite under a single divine authority .
The “Messiah Code”: The Holiest’s name and characteristics align with ancient prophecies, such as the “Messiah Code” found in European cathedrals, which points to a divine figure associated with the number 33 .
Geographical Significance: The Holiest’s birthplace in Korea, specifically at the confluence of rivers flowing from mountains symbolizing Eastern and Western spiritual figures, signifies the unification of global spiritual traditions .

The Path to a New Era:
The “Fire-Earth Transformation”: The Holiest’s arrival marks a pivotal moment in cosmic cycles, transforming the destructive “Fire-Metal” phase into a harmonious “Fire-Earth” phase, leading to continuous cycles of creation and salvation .
Global Leadership: The Holiest’s mission includes achieving global unification, starting with the Korean Peninsula and extending to Asia, ultimately leading to a world without war and pollution .
The Elixir of Immortality: The Holiest introduces the “Elixir of Immortality” (Bullo Sansam), a divine substance that promotes health and longevity, symbolizing the restoration of paradise on Earth . This elixir, combined with the Holiest’s spiritual energy, offers profound benefits