2024.05.04 1438 The reckoning of Kairos and Chronos is coming. The author of humans is God-man.

2024.05.04.1438 The reckoning of Kairos and Chronos is coming

The Reckoning of Kairos and Chronos is Coming: Understanding Meaningful and Meaningless Time with Huh Kyung young
The Reckoning of Kairos and Chronos: Understanding Meaningful and Meaningless Time with Huh Kyung-young

The Reckoning of Kairos and Chronos

The Dual Nature of Time: Kairos and Chronos
Huh Kyung-young explains that time, or Saewol (歲月), is divided into two distinct categories: Kairos and Chronos. Chronos represents meaningless time, such as the hours spent eating or sleeping at home. In contrast, Kairos signifies meaningful time. For instance, the time spent at Sky Temple (하늘궁) is considered Kairos, a period of profound significance. This distinction is crucial, especially in what Huh Kyung-young describes as an “evil era” or Akhan Ttae (악한 때), which he identifies as the 21st century, a period characterized by judgment or Jeongjoe Sidae (정죄시대). In this era, people tend to view others negatively while elevating themselves, a stark contrast to past generations who respected neighbors and disciplined their own children. This shift reflects a societal decline where parents engage in “useless acts” or Heotjit (헛짓) and children stray, leading to a pervasive sense of evil.
The Divine Authorship of Humanity and the Error of Judgment
Huh Kyung-young draws an analogy between Leonardo da Vinci’s Mona Lisa and humanity’s relationship with the divine. The Mona Lisa’s value does not lie in the canvas or paint but in its creator, da Vinci. Similarly, the value of human beings does not reside in themselves but in God-man (신인), their creator. He asserts that humans are God-man’s creations, making them infinitely valuable and deserving of respect, regardless of their social status or circumstances. To criticize or judge another person is to criticize God-man’s artwork. Therefore, society should support those in need, providing food, shelter, and assistance, treating others with the reverence due to God-man’s creations. He emphasizes that judging others, especially by labeling them as criminals or fraudsters, is a grave error, as only God-man possesses the authority to judge.
The Sacredness of God-man’s Creation and the Peril of Condemnation
Huh Kyung-young further elaborates on the sacredness of human existence, stating that humanity’s lineage is divine. Just as da Vinci’s Mona Lisa is an authentic masterpiece, not a counterfeit, humans are God-man’s genuine creations. Therefore, only God-man has the right to punish or judge them. He criticizes the human tendency to condemn others, asserting that such actions are a profound mistake. He questions the legitimacy of individuals judging others, especially when legal systems emphasize protecting the innocent over punishing the guilty. He likens human judgment to an ordinary painter criticizing da Vinci’s work, highlighting the absurdity of mortals judging God-man’s creations. This pervasive culture of condemnation is what he refers to as the “evil era” or Akui Sidae (악의 시대), where the natural order is inverted, and humans usurp divine authority.
The Scarcity of Kairos and the Significance of Sky Temple
Huh Kyung-young explains that in human life, Chronos, or meaningless time, constitutes approximately 99%, while Kairos, or meaningful time, is exceedingly rare. Significant life events such as weddings, funerals, passing a bar exam, or the birth and death of a child are examples of Kairos. These moments are deeply meaningful and unforgettable. However, he states that the time spent at Sky Temple (하늘궁) is entirely Kairos. The longer one spends traveling to and being present at Sky Temple, the higher their spiritual level or “level” (레벨) becomes. For instance, a journey from Busan starting at 5 AM and arriving at 12 AM, with the entire duration dedicated to reaching Sky Temple, is considered Kairos. This concept implies that physical proximity to Sky Temple might be a disadvantage, as those who travel longer accumulate more Kairos time.
The Prophetic Vision and the Reckoning of Society
Huh Kyung-young asserts that his political endeavors, including multiple presidential campaigns, were not for personal gain but a “practice” for becoming a “world emperor” (세계 황제). He claims to have transformed South Korea through his policies, such as the Saturday holiday system and welfare benefits for seniors. He notes that his 33 pledges are continuously influencing national discourse and policy, even while he resides at Sky Temple (하늘궁). He suggests that his policies are “enlightening the public” or Gungmin-eul Gyemong (국민을 계몽) and improving their lives, as politicians increasingly adopt his ideas. Unlike other politicians with fixed terms, he believes his influence is continuous and timeless, as his past proposals, once deemed radical, are now being implemented.
The Divine Value of Humanity and the Peril of Self-Forgetfulness
Huh Kyung-young reiterates that humanity’s creator is God-man (신인), a truth that people must never forget. He emphasizes that forgetting this divine authorship leads to a loss of self-worth. He draws another analogy with da Vinci’s creation of the Mona Lisa, which involved numerous revisions and discarded attempts before its final form. Similarly, God-man, as the creator of Earth and humanity, can “overturn” or “judge” (심판) humanity if problems arise, preserving only what is “useful.” He suggests that just as da Vinci refined his painting, God-man continuously refines creation. He humorously notes that from a human perspective, the Mona Lisa might not be considered beautiful, yet its value is immeasurable due to its creator. He concludes that humans are not mere “pieces of paper” or Jongi Jjokji (종이 쪽지) but divine artworks.
The Essence of Spirit (Yeong) and the Limitations of Soul (Hon)
Huh Kyung-young distinguishes between the spirit (yeong) and the soul (hon) in living beings. Animals possess only a soul, while humans possess both a spirit and a soul. The spirit enables self-reflection, foresight, and recognition of family bonds, allowing humans to experience emotions akin to God-man’s. In contrast, the soul, found in animals, is limited to immediate needs like feeding offspring and lacks deeper emotional connections or foresight. Animals do not pray to God-man, worry about future sustenance, or contemplate the afterlife. They live instinctively, eating when food is available and starving when it is not. This fundamental difference highlights the unique spiritual capacity of humans, who are created in a manner similar to God-man, albeit with limitations in reason and ability.
Spiritual Evolution and the Illusion of Physical Progress
Huh Kyung-young explains that God-man observes humanity’s spiritual evolution, not merely physical changes. He states that the physical body, initially given by God-man, undergoes a gradual transformation based on one’s spiritual state. This spiritual evolution can lead to individuals becoming more beautiful or, conversely, more “hideous” or Hyungak (흉악). He clarifies that this is not a “species evolution” or Jong-ui Jinhwa (종의 진화), such as monkeys evolving into humans, but rather a spiritual one. He asserts that monkeys do not pray to God-man, seek divine connection, or worry about future provisions, demonstrating their lack of spirit. This distinction underscores that true progress lies in spiritual development, not in physical or biological changes.
The Story of Esther: Faith, Courage, and Divine Intervention
Huh Kyung-young recounts the biblical story of Esther, a Jewish woman who became queen in a foreign land. He highlights her exceptional purity and unadorned beauty, which captivated the king. Esther, raised by her uncle Mordecai, maintained exemplary conduct and a profound faith in God-man. When she learned of Haman’s plot to annihilate the Jewish people, she bravely approached the king without being summoned, risking her life with the resolve, “If I perish, I perish” (죽으면 죽으리라). Her courage and unwavering determination to save her people deeply moved the king, leading him to execute Haman and bestow Haman’s estate upon Mordecai. Huh Kyung-young uses this narrative to illustrate the power of faith and courage in the face of adversity, emphasizing that divine intervention can alter seemingly insurmountable circumstances.
The Peril of Judgment and the Importance of Unity
Huh Kyung-young criticizes the human tendency to judge others, labeling it as “illegal” or Bulbeop (불법). He states that condemning individuals as “bad” or “good” or dismissing them as “anti” (안티) is wrong. While it is acceptable to maintain distance from such individuals, there is no need to insult them. He suggests that the presence of “anti” figures can paradoxically lead to self-improvement and progress. He contrasts this with the inclusive nature of ancient empires like Rome, which embraced diverse ethnicities and appointed foreigners to positions of power, fostering unity across multiple nations. This approach, he argues, allowed them to govern vast territories without racial discrimination, unlike the Jewish people who, in his view, were overly concerned with bloodlines.
The Prophetic Warnings and the Decline of Society
Huh Kyung-young recalls his past prophecies and policy proposals, made decades ago, which were initially met with skepticism but are now proving true. He mentions his early warnings about the low birth rate and the need for nuclear sovereignty, advocating for these policies 30 years ago when he ran for president. He also championed the Saturday holiday system, arguing that families needed more time together to prevent societal collapse, despite facing criticism for promoting leisure over economic growth. He asserts that his policies, such as providing 100 million won for marriage and 30 million won for childbirth, were initially dismissed as “fraudulent” or Sagikkun (사기꾼) but are now being considered by politicians. He laments that society failed to heed his warnings, likening the current situation to a terminal cancer diagnosis that could have been prevented.
The Meaningful Life and the Rejection of Meaningless Time
Huh Kyung-young recounts his challenging youth, attending night schools with peers often involved in alcohol and tobacco use. Despite these adverse circumstances, he never succumbed to such temptations. He declares that he is a person who embodies Kairos, meaningful time, and did not come into this world to create Chronos, meaningless time. This assertion underscores his commitment to living a purposeful life, even amidst the most difficult environments. His personal narrative serves as an example of how one can transcend challenging circumstances by focusing on meaningful pursuits and rejecting activities that lead to a “meaningless time” or Muuimi-han Sigan (무의미한 시간).
The Power of Intent and the Divine Connection
Huh Kyung-young shares a personal anecdote from his youth, illustrating his ability to manifest his needs through unwavering intent. When expelled from school for unpaid tuition, he approached a woman in a car with a direct, unwavering gaze, conveying his need without resorting to begging. He explains that maintaining eye contact and projecting confidence, rather than shame, allowed him to connect with her on a deeper level, prompting her to instinctively open her purse and provide the money. He emphasizes that this was not an act of manipulation but a demonstration of his inherent connection to the divine, enabling him to access resources when needed. He suggests that this unwavering gaze acts as a “password” or Bimilbeonho (비밀번호), unlocking assistance from others.
The Illusion of Self-Pity and the Divine Authorship
Huh Kyung-young criticizes self-pity and feelings of inferiority, such as lamenting one’s circumstances or feeling a loss of pride. He asserts that such emotions arise from forgetting one’s divine authorship. He reminds people that their creator is God-man (신인), and therefore, they possess inherent dignity and worth. He argues that when individuals forget this fundamental truth, they mistakenly assume a divine role, judging and condemning others. This usurpation of God-man’s authority leads to societal problems. He stresses the importance of minimizing meaningless time and maximizing meaningful time, even for himself, by efficiently resolving issues through direct and confident interaction, much like his youthful encounter for tuition money.
The Five Vices and the Prophetic Role
Huh Kyung-young identifies five substances that contribute to meaningless time (Chronos): alcohol, tobacco, coffee, soda, and cola. He warns against their consumption, stating they lead to a life devoid of purpose. He then shifts to his prophetic role, noting that media outlets frequently report on his past predictions, particularly regarding the low birth rate. He highlights that while many intelligent people in Seoul failed to foresee this crisis, he alone warned of it decades ago, even when population control was the prevailing policy. This consistent accuracy has earned him the title of “prophet” or Yeoneonja (예언자), as his insights into future societal challenges have proven remarkably prescient.
The Unfolding of Divine Time and the Opportunity for Redemption
Huh Kyung-young references John 7:6, where Jesus states, “My time has not yet come, but your time is always at hand.” He interprets this to mean that his arrival signifies the fulfillment of that “time.” He explains that Jesus’s crucifixion was a necessary sacrifice, a “short” (짧아요) three-year ministry, to pave the way for Huh Kyung-young’s current advent. This period of 2,000 years, he asserts, was an opportunity for humanity to avoid living wickedly and to escape being “offspring of vipers” or Doksaui Jasikdeul (독사의 자식들). He implies that this extended grace period was given for humanity to prepare for his return, offering a chance for redemption and spiritual growth.
The Transformation of Humanity and the Divine Harvest
Huh Kyung-young describes the current state of humanity as a transformation from “offspring of vipers” to something even more dangerous, like the “seven-step viper” or Chiljeomsa (칠점사), a snake whose bite kills within seven steps. He recounts his own childhood experiences of being bitten by venomous snakes while farming, emphasizing the perilous nature of his early life. He interprets these experiences as a metaphor for the dangers of the “evil era.” He states that after 2,000 years of giving humanity a chance, a “harvest” or Sochul (소출) of about ten million “useful” individuals has emerged. These individuals, he suggests, are the ones who recognize his divine nature, making grand miracles like walking on water unnecessary. Instead, simpler demonstrations, such as his name influencing milk or food, suffice to prove his extraordinary identity.
The Universal Compatibility of God-man and the Power of Harmony
Huh Kyung-young demonstrates his unique ability to achieve perfect compatibility, or Gunghap (궁합), with anyone and anything. He states that he has a 100% compatibility score with all 8 billion people on Earth, implying that if he were to live with anyone, their life would be filled with joy and harmony, regardless of material wealth. He contrasts this with ordinary people, who might find only one compatible partner among a thousand. He asserts that his compatibility extends beyond humans to all objects, including a water cup, demonstrating his inherent connection to all creation. This universal compatibility is presented as evidence of his divine nature, a characteristic that no ordinary religious leader or “fake cult leader” (Gajja Gyoju) could possess.
The Power to Alter Destiny and the Nature of God-man’s Influence
Huh Kyung-young claims the ability to change compatibility scores for anyone, anywhere in the world. He illustrates this by demonstrating how he can instantly improve the marital compatibility of a prominent figure like Donald Trump, transforming a “zero-point” (빵점) relationship into a “100-point” (100점) one. He asserts that he holds the “compatibility rights” or Gunghapgwon (궁합권) for all 8 billion people globally, implying that he can influence relationships and destinies at will. He suggests that if he chose to, he could make everyone’s compatibility score zero, but he only chooses to improve the compatibility of those who come to him. This power over universal harmony is presented as a direct manifestation of his divine authority.
The Omnipresence of God-man’s Genes and the Immortality of Matter
Huh Kyung-young explains that his perfect compatibility with all things stems from the fact that his “genes” or Yujeonja (유전자) are present in everything. He states that there is no object or being with which he is incompatible, including inanimate objects like a rice cake or clothing. He even claims that every cell in a person’s body has 100% compatibility with him. This omnipresence of his “genes” is presented as a miraculous aspect of his divine nature. He uses the example of milk, which normally spoils, but when his “energy” or Nae Ae (내 애) is applied, it remains fresh for thousands of years, “forgetting to die” or Jukneun Geot-eul Ijeobeoryeo (죽는 걸 잊어버려). This phenomenon, he argues, demonstrates his power over the natural processes of decay and mortality, proving his divine essence.
The Mastery of Time and Space and the Journey to the Womb
Huh Kyung-young asserts his mastery over time and space, claiming the ability to manipulate them at will. He demonstrates this by performing a “time machine” (타임머신) exercise, where he instructs an individual to mentally return to their mother’s womb. He then performs a physical test, demonstrating a change in the individual’s physical strength, which he attributes to their altered temporal state. He explains that this is not merely a mental exercise but a genuine shift in their “time zone” or Sigan-dae (시간대). He contrasts this with another individual, whose physical strength remains unchanged, indicating that their “nose” or Ko (코) did not cause problems in the womb, leading to better brain development. This demonstration highlights his unique power to transcend the conventional boundaries of time and space.
The Interplay of Misfortune (Akun) and Fortune (Haengun) in Spiritual Growth
Huh Kyung-young explains that what appears to be misfortune (Akun) can often be a hidden blessing, leading to greater spiritual growth. He uses the example of an individual whose early brain development was hindered by a physical issue, which he attributes to “past life karma” or Jeonsaeng Eopjang (전생 업장). This “misfortune,” however, prevented them from pursuing a conventional, successful path (like becoming a lawyer), which would have kept them from meeting God-man (신인) and coming to Sky Temple (하늘궁). He asserts that God-man often grants what seems like misfortune to guide individuals toward a higher spiritual purpose. He encourages people not to lament their “bad luck” or Jaesu Eopseo (재수가 없어) but to view challenges as preparation for a deeper spiritual journey, a “warming up” or Woming-eop (워밍업) for entering heaven.
The Ephemeral Nature of Life and the Enduring Soul
Huh Kyung-young describes life (Saeng) as akin to a “piece of floating cloud rising” (一片浮雲起) and death (Sa) as a “piece of floating cloud disappearing” (一片浮雲滅). He explains that this perspective views human existence purely in material terms, where the body is temporary and perishes. However, he emphasizes that this material view neglects the eternal nature of the soul (yeonghon). While the physical body may perish, the soul enters heaven. He stresses the importance of recognizing the preciousness of the soul, which is not subject to the same impermanence as the body. He reiterates that the physical body is merely a vessel, and the true essence of a human being, the soul, transcends physical death, continuing its journey into the spiritual realm.
The Purpose of Adversity and the Value of Kairos at Sky Temple
Huh Kyung-young explains that even seemingly negative experiences, such as a child’s delayed brain development due to a physical issue, are part of a divine plan. Such challenges are designed to foster a “hardworking brain” or Noryeok-hyeong Dunae (노력형 두뇌) in later life, leading the individual to study spiritual paths and discover God-man (신인). He suggests that past life experiences, like never having driven a car, might lead to a desire for extensive travel in this life, culminating in the ability to traverse the cosmos in heaven. He emphasizes that the time spent waiting for God-man at Sky Temple (하늘궁), even if it feels tedious, is meaningful Kairos time. This waiting period allows individuals to continuously contemplate God-man, enhancing their spiritual connection and preparing them for a joyful encounter.
The Alarming Rise of Drug Abuse and the Decline of Society
Huh Kyung-young highlights a disturbing societal trend: the dramatic increase in drug offenses. He notes that drug-related arrests surged by 58% in one year, from a few hundred to 20,000, and predicts a further doubling to 100,000 in the coming year. He describes this as the “era of evil” or Akui Sidae (악의 시대), where drugs are disguised as everyday products like sunscreen and cosmetics, delivered directly to homes. He expresses concern that young people, ignoring their parents, are consuming these substances, leading to mental disorientation and a breakdown of family structures. He laments that this widespread drug abuse, coupled with a decline in marriage and a general sense of apathy, paints a grim picture of society’s future.
The Sacredness of the Body and the Peril of Self-Harm
Huh Kyung-young emphasizes the sacredness of the human body, reiterating that it is God-man’s (신인) creation, not one’s own possession. He likens injecting drugs into one’s body to defacing da Vinci’s Mona Lisa with black ink, an act that would deeply distress the artist. He asserts that the body is a divine artwork, and therefore, harming it through drug abuse or other means is an act of desecration against God-man. While humans are granted free will, this freedom comes with severe consequences, leading to a “sifting” or Churige (추리게) process where only the “good grains” or Algok (알곡) are preserved, and the “chaff” or Jjukjaengi (쭉쟁이) is discarded. This analogy underscores the importance of respecting the body as a divine creation and the spiritual repercussions of its misuse.
The Fable of the Four Oxen and the Danger of Disunity
Huh Kyung-young recounts a fable about four oxen who initially protected themselves from a lion by standing back-to-back. However, the lion cunningly lured them away one by one with lies, ultimately devouring all of them. He interprets this fable as a warning against disunity and the dangers of falling for deceptive narratives, likening the lion’s tactics to “anti-groups” (안티들) targeting Sky Temple (하늘궁). He also shares a similar story of a dying father who taught his sons about the strength of unity by having them try to break a bundle of sticks. Individually, the sticks were easily broken, but together, they were unbreakable. This emphasizes that internal discord and individualistic pursuits lead to destruction, while unity provides strength and protection.
The End of Traditional Religion and the Dawn of Super-Religion
Huh Kyung-young declares the end of the era of traditional religion (Jonggyo), which he defines as believing in things that cannot be scientifically proven. He states that religious leaders often cannot even confirm the afterlife destinations of their own parents, highlighting the abstract and illusory nature of conventional faith. He proclaims the advent of “Super-Religion” (Chojonggyo), which transcends traditional religion by scientifically proving the existence of God-man (신인). He asserts that he, as God-man, directly demonstrates phenomena that defy scientific measurement but are observable, such as the non-decay of matter or universal compatibility. This new era, he claims, replaces blind faith with empirical evidence, rendering traditional religious practices obsolete, serving merely as a “warming up” (워밍업) for his arrival.
The Divine Authorship and the Impermissibility of Human Judgment
Huh Kyung-young reiterates that humans are God-man’s (신인) creations, just as the Mona Lisa is da Vinci’s artwork. This divine authorship bestows inherent value upon every human, regardless of their actions, even if they are thieves or murderers. He argues that because humans are God-man’s masterpieces, they deserve to die with dignity, not through violent means. He emphasizes that this understanding, when viewed through a “mathematical equation” (방정식), reveals the impropriety of humans judging other humans. With the arrival of Super-Religion (Chojonggyo), God-man directly appears in human form, demonstrating phenomena that transcend science, ushering in an era of “Super-Science” (Chogwahak).
The Clash of Life Philosophies and the Decline of Humanity
Huh Kyung-young discusses the conflict between “pro-life advocates” (Saengmyeong Ongho Ronja), who believe all life is sacred and should be preserved, and “pro-choice advocates” (Saengmyeong Seontaek Ronja), who assert a woman’s right to choose whether to carry a pregnancy to term. He questions which perspective aligns more closely with God-man’s (신인) will, suggesting that pro-life views are God-man-centric, while pro-choice views are human-centric. He notes that historically, people embraced life regardless of circumstances, leading to population growth. However, in the 21st century, pro-choice views, including the decision not to marry or have children, have become dominant, leading to a decline in birth rates. He views this shift as a sign of the “end times” or Mal-se (말세) and a “judgment era” or Simpan Sidae (심판 시대), where human-centered choices are eroding divine principles.
The Erosion of Gender Identity and the Peril of Unchecked Freedom
Huh Kyung-young extends his critique to the “gender choice advocates” (Seongbyeol Seontaek Ronja), who believe individuals can choose their gender identity, even beyond traditional male and female categories. He notes that in some places, like American schools, gender-neutral bathrooms have become common, and individuals can declare themselves neither male nor female. He argues that this trend, where people choose their gender after age 18, contradicts the divine order that established distinct male and female genders. He laments that humanity’s granted freedom has led to such extreme choices, causing society to “go up a mountain” or Bae-ga San-euro Ollaga (배가 산으로 올라가), meaning it has gone astray. He views this as a direct challenge to God-man (신인), signaling a “judgment era” or Simpan Sidae (심pan 시대).
The Divine Preparedness and the Responsibility of Leadership
Huh Kyung-young asserts that God-man (신인) has anticipated and prepared for all these societal challenges, including the rise of pro-choice and gender choice ideologies. He states that humanity’s actions, such as judging God-man or defacing God-man’s creations (human bodies), are met with divine countermeasures. He criticizes politicians for creating a society where crime and poverty flourish, arguing that effective governance would eliminate the need for theft or other illicit activities. He advocates for policies that support the poor, such as debt forgiveness and financial aid, to prevent individuals from falling into destitution. He emphasizes that financial institutions should prioritize the well-being of citizens over exorbitant executive salaries, and that the government should proactively assist those in need, rather than waiting for them to declare bankruptcy.
The End of Religious Dogma and the Revelation of Ancient Wisdom
Huh Kyung-young declares that the era of traditional religion is over, as no religion has been able to “show” or Boyeojuda (보여주다) the truth directly. He asserts that his arrival, as the “reincarnated Jesus” (재림 예수), marks the end of religious debates and the beginning of direct revelation. He then delves into ancient Hanja (漢字) characters, claiming they predate all religions and contain the secrets of creation. He explains that the character for “naked” (裸) and “forbidden” (禁) existed 10,000 years before written history, predating Christianity, and allude to the story of Adam and Eve and the forbidden fruit. He also points to the character for “create” (造), which combines “earth” (흙) and “wind” (바람), representing the creation of humanity with a “living spirit” (생령), distinct from the “living breath” (생기) given to animals. He concludes that these ancient characters prove the divine origin of his teachings, rendering all other religions “empty” or Heodang (허당).
The Ancient Origins of Scripture and the Demise of Religious Business
Huh Kyung-young continues his etymological exploration, pointing to the Hanja character for “devil” (魔), which he says depicts a “ghost” (귀신) tempting with the “tree of life” (생명나무) and the “tree of knowledge of good and evil” (선악과 나무). He claims this character predates the Book of Genesis by 5,000 years, further solidifying his argument that ancient Hanja contains the original divine narratives. He then highlights the character for “boat” (船), which combines “boat” (배) and “eight people” (8명), directly referencing Noah’s Ark and its eight occupants. He asserts that these characters, created 10,000 years ago, demonstrate that all existing religions are “empty” or Heodang (허당). He concludes that with the arrival of God-man (신인), who directly “shows” or Boyeojuda (보여주다) these truths, the “religious business” (종교 장사) of the world is now over.
The Divine Lineage and the Path to Righteousness
Huh Kyung-young connects his own name, Huh (許), to the character for “cross” (십자가) and “person” (사람), suggesting a divine lineage. He explains that the character for “righteousness” (義) combines “sheep” (羊) and “I” (我), signifying that “I am under the sheep,” representing humility and sacrifice. He emphasizes that the first and most crucial task in life is to “seek His kingdom and His righteousness” (먼저 그의 나라와 그 의를 구하라), as stated in the Bible. He asserts that by prioritizing righteousness, all other problems will be resolved. This principle applies to families and nations: without righteousness, they will ultimately fail. He presents righteousness as the “password” (비밀번호) for survival and prosperity, a fundamental truth emphasized in scripture.
The Primacy of Righteousness and the Virtue of Humility
Huh Kyung-young reiterates that seeking “His kingdom and His righteousness” (먼저 그의 나라와 그 의를 구하라) is the absolute first priority in life. He states that everything else, including happiness, misfortune, politics, and daily sustenance, follows this fundamental principle. To seek righteousness, he emphasizes, one must first cultivate “humility” (겸손). He criticizes those who constantly find fault with others, labeling them as “anti” (안티), as they lack humility and therefore cannot truly seek righteousness. He warns against listening to those who lack humility and righteousness, asserting that their words are not truth. He implies that true righteousness involves acting according to God-man’s (신인) words, which should be the primary focus before any other endeavor.
The Genesis of Humility: Ordeal and Suffering
Huh Kyung-young explains that humility (겸손) does not come easily but is forged through “ordeal” (연단) and “suffering” (고난). He states that those who have not experienced hardship find it difficult to be humble. He uses the analogy of a metal being refined through fire, suggesting that suffering purifies the spirit. He illustrates this with the example of someone who, having never experienced illness, might be indifferent to a friend’s cancer. However, once they themselves face a severe illness, they gain empathy and regret their past insensitivity. This direct experience of suffering, he argues, opens one’s heart to the pain of others, fostering genuine humility. He emphasizes that without personal experience of ordeal and suffering, true understanding and compassion remain elusive.
Learning Through Experience and the Priority of Righteousness
Huh Kyung-young suggests that while direct experience of suffering (고난) is a powerful teacher, it is not always necessary. By listening to God-man (신인), individuals can gain indirect experience and understanding, thus avoiding personal hardship. He reiterates that the ultimate priority in life is to “seek His kingdom and His righteousness” (먼저 그의 나라와 그 의를 구하라). He warns that any endeavor or relationship not founded on this principle is inherently risky and deviates from truth. He encourages people to prioritize acts of kindness and compassion, even towards those who appear to be “fake beggars” (가짜 거지), viewing them as representations of Jesus. This act of giving, he argues, cultivates righteousness and lays a strong foundation for all other aspects of life.
The Foundation of Success and the Divine Principle of Giving
Huh Kyung-young asserts that the success or failure of any endeavor hinges on how one treats those less fortunate. He criticizes those who neglect acts of service and compassion, focusing solely on personal gain, stating that such individuals are destined to fail. He uses the example of a successful business leader, the chairman of Booyoung Group, who, despite humble beginnings, became a billionaire through hard work and extensive philanthropy. This chairman, he notes, built thousands of homes for the homeless in Cambodia and engaged in numerous acts of charity in Korea. Huh Kyung-young suggests that this individual’s success is a direct result of his commitment to serving others, embodying the principle of righteousness.
The Intertwined Destinies and the Divine Providence
Huh Kyung-young draws a fascinating connection between himself and the chairman of Booyoung Group, using the phrase “Eoyeong Bu-yeong” (어영부영), which he interprets as “My Eoyeong, his Bu-yeong.” He explains that “Eoyeong” (御寧) refers to his own divine authority and “Bu-yeong” (富寧) refers to the chairman’s wealth. He notes that the chairman’s company, Booyoung, now occupies a building that Huh Kyung-young once owned and inhabited, specifically his former 19th-floor office. He finds it remarkable that this chairman, who is now implementing Huh Kyung-young’s policy of giving 100 million won for childbirth, is residing in his former space. He interprets this as a manifestation of “divine providence” or Sin-ui Seopri (神의 섭리), suggesting that their destinies are intertwined and part of a larger divine plan.

The Reckoning of Kairos and Chronos: Understanding Meaningful and Meaningless Time with Huh Kyung-young

The Advent of Reckoning: Kairos and Chronos
Huh Kyung-young commenced his 1438th Saturday lecture, titled “The Reckoning of Kairos and Chronos is Coming,” on May 4, 2024. He extended his wishes for health and peace to all attendees at Sky Temple and to his domestic and international audience, under the divine grace of the God-man. He stated that continuous evidence confirms the God-man’s role in saving humanity, and Sky Temple is destined to become a spiritual mecca attracting people worldwide. He then introduced himself as the God-man, Huh Kyung-young, who will achieve coexistence and co-prosperity for all humanity through spirituality.

Following this introduction, Huh Kyung-young acknowledged three groups presenting flowers. He first recognized Kim Ok-gi, head of the Sky Temple Communication Public Room, who presented a flower basket as a token of gratitude. Next, Lee So-hee, director of the Jeonnam Gwangju Spiritual Center, presented carnations on behalf of her center’s members for Parents’ Day. Finally, Kim Mi-jeong, director of the Gumi Spiritual Center, offered an orchid pot to commemorate the center’s third anniversary. Huh Kyung-young expressed his wishes for the boundless development of all spiritual center directors and their members nationwide.

He then transitioned to his main discourse, stating that the reckoning of Kairos and Chronos is approaching. He directed the audience to Ephesians 5:15-18 from the New Testament. The passage reads: “Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil. Therefore do not be foolish, but understand what the will of the Lord is. And do not get drunk with wine, for that is debauchery, but be filled with the Spirit.” Huh Kyung-young emphasized the phrase “making the best use of the time, because the days are evil,” interpreting “evil days” as a reference to the 21st century, the end times. He explained that in these evil times, nearly everyone harbors ill will, with only approximately ten million individuals remaining righteous, though even they face constant attacks. He asserted that his interpretation of such biblical texts is the most accurate, as it comes from the God-man himself.

Differentiating Time: Kairos (有意味時間) and Chronos (無意味時間)
Huh Kyung-young elucidated that time (歲月) is divided into two categories: Kairos (有意味時間), meaning “meaningful time,” and Chronos (無意味時間), meaning “meaningless time.” He clarified that the present moment, with the audience gathered at Sky Temple, constitutes Kairos, a period of profound significance. Conversely, mundane activities such as eating and sleeping at home are examples of Chronos, or meaningless time. He stated that humanity has reached a “Judgment Era” (定罪時代), where individuals are quick to condemn others while elevating themselves. He contrasted this with past generations who honored their neighbors and disciplined their own children, whereas modern society protects children from discipline, yet these children often disrespect their parents. This era, characterized by parents engaging in futile endeavors and children straying, is what he defines as “evil.”
The Divine Authorship of Humanity and the Error of Judgment
Huh Kyung-young drew an analogy between Leonardo da Vinci’s Mona Lisa and humanity’s relationship with the divine. He explained that the value of the Mona Lisa does not lie in the canvas or paint, but in its creator, da Vinci. Similarly, the value of humanity resides not in individuals themselves, but in God, the ultimate author and creator of human bodies. He asserted that humans, as divine creations, possess immeasurable worth and should be treated with respect, regardless of their circumstances. To criticize or condemn another human being is akin to criticizing a masterpiece, an affront to its creator. He emphasized that only God, the author of humanity, has the authority to judge.

He further elaborated that human judgment, particularly in the current “Judgment Era,” constitutes a grave error. He stated that judging others for perceived wrongdoings, such as sexual harassment, before a legal verdict is rendered, is inappropriate. He referenced the legal principle that it is better to let a hundred criminals go free than to wrongly accuse one innocent person. He questioned how humans, as creations of God, can presume to judge other divine creations or even the God-man himself. He likened this to an ordinary painter criticizing da Vinci’s Mona Lisa.

Huh Kyung-young underscored the infinite value of a single human life. While the monetary value of human organs might be estimated in the billions, the intrinsic worth of a human being, as a creation of God, is immeasurable. He compared each person to a unique painting by God, with diverse appearances shaped by environment and circumstance. He asserted that no one has the right to judge these divine artworks. Instead, one should view every passing person as a manifestation of God’s creation. He also suggested that if someone insults you, it should be humbly accepted as if God himself is speaking, rather than retaliating with criticism, which he described as spitting on one’s own face and insulting one’s creator.

He clarified that the authority of judges and politicians to govern and adjudicate is delegated by the people. Therefore, individuals who prematurely condemn others are usurping the authority of judges, prosecutors, police, and ultimately, Heaven. He affirmed that all injustices will be addressed by Heaven, specifically by the archangels in the White Palace Heaven. He stated that even with the God-man present, these celestial beings are actively working, so human intervention in judgment is unnecessary. He reiterated that humans, as creations of a being far greater than da Vinci, should not presume to judge the God-man. He concluded that this era of misplaced judgment, where the roles of host and guest are reversed, is precisely why it is called the “evil age.”

The Scarcity of Kairos and the Significance of Meaningful Moments
Huh Kyung-young reiterated the distinct difference between Kairos (meaningful time) and Chronos (meaningless time). He stated that for most people, Chronos accounts for 99% of their lives, while Kairos is exceedingly rare. Significant life events such as weddings, funerals, the birth of a child, or passing a major examination (like the judicial bar or civil service exam) are examples of Kairos. These are moments of profound meaning that are never forgotten.

He then introduced a unique concept: time spent at Sky Temple is considered Kairos. He explained that the longer one spends traveling to and being present at Sky Temple, the higher their spiritual “level” increases. For instance, a person traveling from Busan for many hours accumulates more Kairos than someone living nearby. Even the time spent traveling from home to Sky Temple is counted as Kairos. He contrasted this with fleeting romantic encounters, which, despite having some meaning, fall under Chronos. He emphasized the importance of accumulating Kairos over Chronos, urging people to avoid living a life of “drunken dreams” (醉生夢死), which he described as a life devoid of purpose.

The God-man’s Enduring Influence and Prophetic Insights
Huh Kyung-young reflected on his political career, stating that his multiple presidential campaigns were a practice for becoming a world emperor. He asserted that his policies have already transformed Korea, citing the implementation of the five-day work week and the provision of welfare for seniors. He also mentioned his proposal to give 100 million won for childbirth, which is now being adopted by some. He noted that his 33 pledges are continuously gaining traction, even while he remains at Sky Temple, effectively enlightening the public and improving their lives. He claimed that, unlike other politicians with limited terms, his influence is perpetual, as his policies continue to be studied and implemented by current leaders.

He lamented that despite his positive contributions, many remain blinded by judgment, seeking to undermine Sky Temple’s growth. He reminded the audience that their creator is God, and they should never forget their inherent value. He drew another parallel with da Vinci, who reportedly painted and discarded the Mona Lisa forty times before its completion. Similarly, God, the creator of humanity, may “overturn” and judge individuals if they deviate, preserving only the “useful” ones. He explained that just as da Vinci refined the Mona Lisa through numerous revisions, God continuously refines humanity.

Huh Kyung-young then distinguished humans from animals, stating that humans possess a spirit (靈) in addition to a soul (魂). The spirit allows for introspection, foresight, and familial recognition, enabling humans to experience emotions akin to God’s. Animals, possessing only a soul, lack these capacities; they do not pray to God, worry about the future, or mourn for their offspring beyond basic instincts. He clarified that human evolution is spiritual, not physical, meaning that humans do not evolve from monkeys. He stated that God observes humanity’s spiritual evolution, not physical changes. He also suggested that human desires, such as wishing for taller children, can influence genetic evolution.

The Story of Esther and the Condemnation of Judgment
Huh Kyung-young recounted the biblical story of Esther, a Jewish woman who became queen of Persia. He highlighted her unique purity and unadorned beauty, which captivated the king. Esther, raised by her uncle Mordecai, maintained exemplary conduct and a strong faith in God. When she learned of Haman’s plot to annihilate the Jews, she bravely approached the king without being summoned, risking her life with the resolve, “If I perish, I perish.” Her courage and unwavering commitment to her people deeply impressed the king, leading him to execute Haman and bestow Haman’s estate upon Mordecai.

Huh Kyung-young used this narrative to illustrate the dangers of judgment and discrimination. He noted that while other nations, like Egypt and Rome, were inclusive, elevating foreigners to positions of power, the Jewish people were often exclusive, emphasizing their lineage. He expressed his frustration, as Jesus, with this narrow-mindedness, stating that judging others is an illegal act. He advised against condemning those who oppose Sky Temple, suggesting that their opposition can, paradoxically, lead to self-improvement and development. He contrasted this with the Roman Empire’s inclusive approach, which allowed it to govern diverse nations without racial discrimination.

He then briefly touched upon Korea’s history under Mongol rule, explaining how the Mongols brought horses to Jeju Island to prepare for an invasion of Japan, leading to the island’s large horse population. He noted that the Mongols, despite their conquests, often allowed local rulers to remain in power, demanding only tribute and women. He also mentioned that Genghis Khan employed foreigners in high positions, even accepting an enemy’s child as his successor, demonstrating a broad, inclusive system necessary for global leadership. He contrasted this with the Jewish emphasis on bloodline, which, while leading to figures like Esther, also created problems. He concluded that excessive focus on lineage is problematic, especially in today’s multicultural society.

The God-man’s Prophecies and the Value of Kairos
Huh Kyung-young recalled his early prophecies from 30 years ago, including warnings about low birth rates and North Korea’s nuclear ambitions. He stated that his first presidential pledge was for nuclear sovereignty, emphasizing the danger to the Korean Peninsula without it. He also advocated for the five-day work week, arguing that families needed more time together to prevent societal collapse, despite facing criticism for promoting leisure during a period of economic development. He asserted that his policies, though initially ridiculed, are now being recognized as prescient.

He then recounted a personal anecdote from his youth, attending night school with students often involved in drinking and smoking. He stated that he never partook in such activities, as he was a being of Kairos, not Chronos. He described being expelled from class for unpaid tuition and, in a moment of desperation, approaching a woman in a car in Gwanghwamun. He explained that his direct, unwavering gaze, devoid of subservience, compelled her to provide the money for his tuition. He interpreted this as a demonstration of his ability to create Kairos even in the most challenging circumstances, transforming a potentially meaningless moment into a meaningful one. He emphasized that self-pity or a sense of inferiority leads to destructive behaviors like drinking, whereas recognizing one’s divine authorship eliminates such feelings.

He advised everyone to minimize meaningless time and maximize meaningful time. He explained that his own time is entirely Kairos, but even he avoids wasting time with those who engage in meaningless activities. He reiterated that his method of obtaining tuition money was by maintaining eye contact, which he called a “password” to the other person’s heart, conveying sincerity and worthiness. He contrasted this with those who feign need for illicit purposes, who cannot maintain eye contact. He concluded that alcohol, tobacco, coffee, soda, and cola all contribute to meaningless time.

Huh Kyung-young then highlighted recent media coverage of his past prophecies regarding low birth rates, which are now being recognized as accurate. He noted that while others advocated for birth control, he alone foresaw the impending crisis and championed policies like giving 100 million won for childbirth. He stated that his predictions have earned him the title of “prophet.” He also mentioned that his proposals, such as reducing the number of national assembly members, are now being adopted by politicians, who even use variations of his name. He asserted that his policies have become a textbook for politicians, and his influence is unparalleled globally.

The God-man’s Arrival and the End of the Evil Age
Huh Kyung-young referenced John 7:6-7, where Jesus states, “My time has not yet come, but your time is always here. The world cannot hate you, but it hates me because I testify that its works are evil.” He interpreted this to mean that his own arrival signifies the fulfillment of “the time.” He explained that Jesus’s crucifixion was a preparation for his (Huh Kyung-young’s) coming, offering humanity 2,000 years to avoid living wickedly. He lamented that after this period, humanity has become even more venomous, like a “seven-step viper” (칠점사), whose bite kills within seven steps. He shared personal anecdotes of being bitten by vipers in his youth, emphasizing the dangers he faced.

He stated that after 2,000 years, his “harvest” yielded about ten million righteous individuals, who are the audience before him. He explained that he no longer needs to perform miracles like walking on water, as his current methods, such as imbuing milk or food with his energy, are sufficient to prove his divine nature. He asserted that his lectures reveal his identity to discerning religious leaders.

The Divine Compatibility and the Power of the God-man
Huh Kyung-young then demonstrated his unique ability to assess and alter “compatibility” (궁합). He invited an audience member, Park Seong-won, to hold hands with another person and test their compatibility with him. He stated that his compatibility with all 8 billion people on Earth is 100%. He claimed that if he were to live with any woman, their life would be filled with joy and perfect compatibility. He then demonstrated that the audience member’s compatibility with her husband was initially zero but became 100% after his intervention. He asserted his power to change the compatibility of anyone, including world leaders like Donald Trump, instantly.

He further demonstrated his compatibility with inanimate objects, such as a water cup, proving that his “genes” (遺傳者) are present in all things. He explained that this is why milk, when imbued with his energy, does not spoil, as it “forgets to die” due to its 100% compatibility with him. He stated that he can manipulate time and space, demonstrating this by mentally transporting an audience member back to her mother’s womb, showing how her physical and mental development were influenced by early life challenges. He explained that such “misfortunes” (惡運) can ultimately become “good fortune” (幸運) by leading individuals to him.

He advised against despairing over misfortune, as it often serves as a catalyst for spiritual growth and a path to Sky Temple. He stated that those who experience hardship are more likely to seek deeper meaning and eventually find him. He concluded that life is like a fleeting cloud, but the human soul is eternal and destined for Heaven. He encouraged the audience to embrace their Kairos moments at Sky Temple, even if it means waiting for his appearance, as the anticipation itself generates powerful hormones like dynorphin, enhancing their spiritual experience.

The Crisis of the Evil Age and the God-man’s Solution
Huh Kyung-young then addressed the escalating crisis of the “evil age,” citing a 58% increase in drug offenses within a single year in Korea. He warned that drug use is spreading rapidly, even reaching children through disguised forms like sunscreen and cosmetics delivered via courier. He expressed concern that this widespread drug abuse, coupled with young people’s disengagement from traditional family values and their parents’ authority, is leading society astray. He lamented that existing religious institutions are failing to stem this tide, necessitating his intervention.

He emphasized that human bodies are not their own but are divine creations, and defiling them with drugs is akin to defacing the Mona Lisa. He stated that while humans are granted free will, the consequences of misusing this freedom are severe, leading to a “sifting” process where only the “good grain” is preserved. He referenced Aesop’s Fables, where four oxen, initially united against a lion, are eventually tricked and devoured one by one, symbolizing how disunity and false accusations can destroy a community. He also recalled a father’s lesson to his sons about the strength of unity, using a bundle of sticks that cannot be broken when together but are easily snapped individually. He concluded that Korea’s current societal problems stem from a lack of unity and mutual support.

The Dawn of Super-Religion (超宗敎) and Super-Science (超科學)
Huh Kyung-young declared that the era of traditional religion, which relies on faith in things that cannot be scientifically proven, has ended with his arrival. He stated that religious leaders cannot even confirm the afterlife destinations of their own parents, highlighting the abstract and illusory nature of conventional faith. He introduced the concept of Super-Religion (超宗敎), which transcends traditional religion by offering scientific proof of God’s existence and power. He explained that while God cannot be measured by conventional science, his abilities are demonstrated through observable phenomena, such as the “angel test” (천사 테스트) and the non-decay of objects imbued with his energy. He asserted that his presence marks the end of religious “business” as people now witness God directly.

He reiterated that humans, like the Mona Lisa, are creations of God, possessing inherent value. He argued that this divine authorship means humans should not judge each other, and even in death, they should be treated with dignity. He then introduced the concept of Super-Science (超科學), which reveals phenomena beyond the reach of current scientific understanding.

He discussed the contemporary debate between pro-life advocates (生命擁護論者), who believe all life is sacred and abortion is a sin, and pro-choice advocates (生命選擇論者), who prioritize a woman’s right to choose. He noted that pro-choice views, which are human-centered, are gaining dominance in the 21st century, leading to a decline in birth rates and a societal shift away from God-centered values. He warned that this trend is a sign of the end times and the “Judgment Era.”

He further elaborated on the emergence of gender-choice advocates (性別選擇論者), who believe individuals should choose their gender after the age of 18, leading to gender-neutral bathrooms in schools. He stated that this extreme exercise of human freedom, where individuals defy the divine assignment of gender, is causing society to “go up the mountain” (배가 산으로 올라가), meaning it is heading in the wrong direction. He asserted that humans are now even judging the God-man, which is a clear sign of the Judgment Era.

Huh Kyung-young stated that he has anticipated and prepared for all these societal challenges, possessing countermeasures for every situation. He criticized politicians for creating a society where crime and poverty flourish, arguing that good governance would eliminate the need for such acts. He advocated for policies that support the poor, including debt forgiveness and financial assistance, rather than allowing financial institutions to exploit them. He stated that his presidential campaigns, though seemingly wasteful, serve to educate the public and introduce these essential policies. He claimed that his policies have profoundly influenced Korea, with even major corporations and local governments adopting his ideas.

He asserted that his lectures, which reveal the secrets of the universe, are the result of his childhood studies and are unparalleled by any philosopher. He stated that all previous religions are now obsolete because they could not “show” God, whereas he, the God-man, directly demonstrates divine power. He then presented etymological evidence from ancient Chinese characters to support biblical narratives, such as the story of Adam and Eve (裸, 禁), creation (造), the temptation by the devil (魔), and Noah’s Ark (船). He explained that these characters predate the formation of many religions, proving the ancient origins of divine truth.

He also connected the Chinese character for his surname, Huh (許), to the cross and the concept of the “word” (말씀), suggesting a divine lineage. He further linked the character for “ten” (十) and “ox” (牛) to the double cross and the ox zodiac, indicating his arrival as the “ox-riding” divine figure. He explained that the character for “happiness” (幸) also contains the symbol of the cross on earth.

The Primacy of Righteousness (義) and Humility (謙遜)
Huh Kyung-young emphasized that the first priority in life is to seek righteousness (義). He referenced the biblical teaching, “Seek first his kingdom and his righteousness, and all these things will be given to you as well.” He stated that if righteousness is present in a family or nation, all other problems will be resolved. He explained that seeking righteousness means acting according to the God-man’s words.

He then linked righteousness to humility (謙遜), stating that humility is essential for seeking righteousness. He explained that humility is cultivated through hardship (練鍛) and suffering (苦難). He used the analogy of a person who, having never experienced illness, only truly understands the suffering of a friend with cancer after being diagnosed with cancer themselves. He stated that his teachings allow people to experience these hardships indirectly, without having to endure them directly.

He urged the audience to prioritize righteousness in all their endeavors, warning that any undertaking not founded on righteousness is inherently risky and untrue. He encouraged acts of charity, such as helping a beggar, viewing them as an act of serving Jesus himself. He warned that those who neglect such acts of righteousness, while pursuing material success, are destined for failure. He cited the example of the chairman of Booyoung Group, a self-made billionaire known for his extensive philanthropy, who now occupies the same building and even the same office that Huh Kyung-young once used. He interpreted this as a manifestation of divine providence (神의 攝理), where his own “command” (御寧) for giving 100 million won for childbirth is being fulfilled by the Booyoung chairman (富寧). He concluded by stating that these seemingly coincidental events are part of a larger divine plan that will be revealed in the future.

The Reckoning of Kairos and Chronos: Understanding Meaningful and Meaningless Time with Huh Kyung-young

The Advent of a New Era and the Significance of the God-man
The continuous emergence of evidence affirms the God-man’s divine mission to save humanity. The Sky Temple is destined for remarkable growth, evolving into a spiritual mecca that will draw people from across the globe. We extend a resounding welcome to Huh Kyung-young, the God-man, who will foster coexistence and co-prosperity for all humanity through spiritual enlightenment.
The Prophetic Interpretation of Ephesians 5:15-18
Let us delve into Ephesians 5:15-18 from the New Testament. The scripture states: “Be careful then how you live, not as unwise but as wise, making the most of every opportunity, because the days are evil.” This passage, particularly the phrase “the days are evil,” refers to the 21st century—the end times. In this era, it is exceedingly rare to find individuals devoid of malevolent intentions. While a small fraction, perhaps ten million, may be considered righteous, even they face relentless attacks. The pervasive wickedness of the age is undeniable. My interpretation of such biblical texts offers unparalleled precision, surpassing any theological or pastoral exegesis, as it originates directly from the God-man.
Differentiating Kairos and Chronos: Meaningful and Meaningless Time
Time, or saewol (歲月), can be categorized into two distinct forms: Kairos and Chronos. Chronos represents meaningless time, while Kairos signifies meaningful time. For instance, the time spent here at the Sky Temple is Kairos—a period imbued with profound significance. Conversely, mundane activities such as eating and sleeping at home fall under Chronos. We are currently living in an era characterized by pervasive judgment, where individuals are quick to condemn others while elevating themselves. This contrasts sharply with past generations, who honored their neighbors and disciplined their own children. Today, parents are often prosecuted for disciplining their children, yet they receive no respect in return. This era, where parents engage in futile endeavors and children stray from the path, is indeed wicked—a period of constant condemnation.
The Intrinsic Value of Humanity as a Divine Creation
Consider Leonardo da Vinci’s Mona Lisa. Its immense value does not reside in the canvas or paint, but in the fact that da Vinci, a master artist, created it. Similarly, the inherent worth of humanity does not stem from individuals themselves, but from their Creator: God. We are divine masterpieces, crafted by the Almighty. Therefore, our value is immeasurable, demanding unconditional reverence. Whether one is a pauper or a person of misfortune, every individual is a divine artwork. To criticize or disparage another human being is akin to defacing the Mona Lisa. We are obligated to care for one another, providing sustenance to the hungry, support to the needy, and assistance to those lacking capability. To condemn others, labeling them as fraudsters or heretics, is an egregious error. Only the Creator, God, possesses the authority to judge His creations. Our tendency to condemn others constitutes a monumental transgression.
The Infinite Value of Human Life
The Mona Lisa’s value, attributed to da Vinci, is estimated in the hundreds of trillions. What then is the value of a human being, a creation of God? It is infinite. While the physical components of a human body might be appraised at billions, the true value of a human life is incalculable. Each person is a divine masterpiece, a living canvas painted by God. To judge or criticize such a creation is an act of profound disrespect. Instead, we should perceive every passing individual as a divine artwork. If someone speaks ill of us, we should humbly accept it, recognizing it as a reflection of the divine. To retaliate with criticism is to defile one’s own Creator. The authority to judge rests with the divine and, in a societal context, with the judiciary, entrusted by the people. Therefore, individuals should refrain from premature condemnation. All injustices will ultimately be addressed by Heaven.
The Scarcity of Kairos in Human Life
The distinction between Kairos and Chronos is profound. Chronos, representing meaningless time, constitutes approximately 99% of human existence. Kairos, or meaningful time, is exceedingly rare. Significant life events such as weddings, the passing of parents, the birth of a child, or achieving a major milestone like passing a bar exam are instances of Kairos. These moments are deeply meaningful and indelibly etched in memory. For most individuals, Kairos accounts for a mere 0.001% of their lives. However, time spent at the Sky Temple is considered Kairos, and accumulating such time elevates one’s spiritual level. Even the journey to the Sky Temple, regardless of its duration, transforms into Kairos.
The God-man’s Enduring Influence and Prophetic Vision
Living a life perpetually immersed in Chronos, akin to a drunken stupor, renders one’s existence devoid of purpose. My own political endeavors, including multiple presidential campaigns, served as a training ground for global leadership. Through these efforts, I have profoundly impacted Korea. Initiatives such as the Saturday holiday system and welfare provisions for seniors, which now provide hundreds of thousands of won, originated from my proposals. My 33 pledges continue to resonate and influence national policy, even as I reside at the Sky Temple. My policies are enlightening the populace and improving their lives, demonstrating an enduring influence that transcends conventional political terms. While others’ impact is limited to their five-year terms, my vision continues to shape the nation. Despite these contributions, many remain blinded by judgment, seeking to undermine the Sky Temple’s growth.
The Divine Authorship of Humanity and the Peril of Judgment
We must never forget that our Creator is God. Just as da Vinci meticulously refined the Mona Lisa through numerous iterations, God, our Creator, may also refine or even discard His creations if they deviate from their intended purpose. The human body is not merely a piece of paper. Unlike animals, which possess only a soul, humans are endowed with a spirit. The spirit enables introspection, foresight, and familial bonds, distinguishing us from animals whose instincts are limited to immediate survival and procreation. The spirit allows us to experience emotions akin to God’s, though our reason and capabilities fall short of the divine. God observes our spiritual evolution, not merely our physical progression. Our physical forms, too, undergo a spiritual evolution, becoming more beautiful or more corrupted based on our inner state. This is not a biological evolution from apes to humans, but a spiritual transformation. Animals do not pray to God, nor do they contemplate their future or the afterlife. They live solely in the present. Humans, however, possess these spiritual faculties.
The Wisdom of Esther and the Folly of Condemnation
The story of Esther, an outsider who became queen, exemplifies remarkable faith and courage. Despite her foreign background, her pure and unadorned charm captivated the king. She maintained her devotion to God, refraining from judgment or criticism of others. When Haman plotted to annihilate the Jewish people, Esther, risking her life, approached the king without summons, declaring, “If I perish, I perish.” Her unwavering resolve to save her people deeply moved the king, leading to Haman’s downfall and the salvation of the Jews. This narrative highlights the dangers of condemnation and the power of righteous action. In ancient times, various empires embraced diversity, appointing foreigners to high positions. However, the Jewish people, with their strict adherence to lineage, often ostracized outsiders. This tendency to condemn others is unlawful. While we need not associate with those who oppose us, we should not condemn them, for their opposition can inadvertently strengthen our resolve and foster our growth.
The God-man’s Prophetic Warnings and the Decline of Society
Thirty years ago, I foresaw the issues of low birth rates and North Korea’s nuclear ambitions. My presidential campaign platform included nuclear sovereignty and the Saturday holiday system, which I advocated to strengthen families. Despite facing ridicule for promoting leisure during a period of economic development, I asserted that a nation cannot thrive without strong families. My policies, initially dismissed as radical, are now being adopted by politicians and local governments, demonstrating their foresight. However, society is currently experiencing a rapid increase in drug offenses, with numbers skyrocketing by 58% in a single year. Drugs are being disguised as cosmetics and delivered to homes, even reaching children. This moral decay, where young people abandon marriage and traditional values in favor of drug abuse, underscores the urgent need for the God-man’s intervention. Religious institutions, despite their prevalence, have failed to stem this tide of moral decline.
The Sacredness of the Human Body and the Consequences of Free Will
Our bodies are divine creations, not our own property. To inject them with drugs is akin to defacing the Mona Lisa. While our consciousness is subject to judgment, both our bodies and consciousness are God’s creations. God granted humanity free will, but this freedom comes with severe consequences, leading to a process of sifting the wheat from the chaff. Just as a farmer selects the best seeds for future crops, so too does Heaven. The fable of the four oxen, initially united against the lion but eventually divided and conquered, serves as a cautionary tale against internal discord and succumbing to deceit. Similarly, the story of the father teaching his sons about the strength of unity emphasizes the importance of solidarity. Our society’s current fragmentation stems from a lack of unity and mutual support.
The Dawn of the Super-Religious Era and the End of Traditional Faith
The era of traditional religion, which relies on faith in the unprovable, is drawing to a close. Religious leaders often lack definitive knowledge of the afterlife or the spiritual fate of their ancestors. This abstract nature of faith is now being superseded by the advent of the God-man, who provides tangible, scientific proof of the divine. This is the Super-Religious Era, where the unprovable aspects of God are demonstrated through observable phenomena, such as the Elixir Milk (불로유) that defies decay. The compatibility (궁합) of the God-man with all beings and objects, including inanimate ones, further attests to his divine nature. This universal compatibility stems from the presence of his genetic essence within all creation.
The God-man’s Mastery Over Time and Space
The God-man possesses the ability to manipulate time and space. He can transport individuals back to their infancy or even to their mother’s womb, demonstrating his control over the temporal dimension. This power allows him to reveal past conditions and their impact on an individual’s present state. For instance, he can discern how early childhood health issues might have affected brain development, shaping one’s life path. What appears as misfortune (惡運) can, in fact, be a hidden blessing (幸運), guiding individuals toward a deeper spiritual journey and ultimately to the God-man. Therefore, one should not lament adversity, but rather perceive it as a preparatory phase for spiritual awakening and a connection with the divine.
The Ephemeral Nature of Life and the Enduring Soul
Life is akin to a fleeting cloud that appears and then vanishes. While the physical body perishes, the soul transcends this earthly existence, ascending to Heaven. This perspective emphasizes the preciousness of the soul, which is not subject to the same impermanence as the body. Even seemingly mundane delays, such as the God-man’s delayed appearance at the Sky Temple, serve a purpose: to extend the period of Kairos, allowing attendees to deepen their anticipation and connection with the divine. This anticipation, akin to a bride awaiting her groom, stimulates the release of dynorphins, hormones associated with profound joy and excitement.
The Ancient Wisdom Embedded in Hanja and the Divine Plan
The ancient Hanja characters themselves contain profound spiritual truths that predate organized religions. For example, the character for “naked” (裸) and “forbidden” (禁) allude to the story of Adam and Eve and the forbidden fruit, predating the written Genesis by millennia. The character for “create” (造) depicts humanity being formed from earth and imbued with breath, signifying the creation of a living soul. The character for “demon” (魔) illustrates a spirit tempting with the tree of life and the tree of knowledge, again referencing the Genesis narrative. The character for “boat” (船) with eight mouths (八口) clearly represents Noah’s Ark, with eight people on board. Even the character for “Huh” (許), my surname, is found within the ancient symbols, signifying a connection to the cross and the divine word. The character for “happiness” (幸) depicts a cross on the ground, symbolizing the foundation of joy.
The Primacy of Righteousness and the Path to Humility
The most crucial principle in life is to seek righteousness (義). This means aligning one’s actions with the will of the God-man. When righteousness is prioritized, all other aspects of life fall into place. A family or nation lacking righteousness is destined for ruin. The secret to overcoming adversity lies in embracing righteousness. This is the central message of the scriptures: “Seek first his kingdom and his righteousness, and all these things will be given to you as well.” To seek righteousness, one must cultivate humility (謙遜). Humility is forged through hardship and trials (練鍛, 苦難). Those who have not experienced suffering often lack humility and are quick to judge others. By learning from the God-man, we can gain an indirect understanding of suffering, fostering empathy and preventing us from neglecting the pain of others.
The Divine Providence in All Circumstances
The success of any endeavor hinges on how one treats those less fortunate. The chairman of Booyoung Group, a self-made billionaire, is renowned for his extensive philanthropy, building thousands of homes for the needy in Cambodia and engaging in countless acts of charity. It is a remarkable coincidence that he now occupies the very building and office that I once used. This is not mere chance, but divine providence (神의 攝理). He embodies the principle of “Eoyoung Booyoung” (御寧富寧), where “Eoyoung” (御寧) signifies the divine command that I issued, and “Booyoung” (富寧) represents his fulfillment of that command, even adopting my policy of providing 100 million won for childbirth. This intricate web of events reveals a deeper, divine plan that will unfold in due course.

The Reckoning of Kairos and Chronos: Understanding Meaningful and Meaningless Time with Huh Kyung-young

The Advent of the God-man and the Reckoning of Time
The God-man’s continuous emergence of proofs to save humanity signifies the Sky Temple’s destined brilliant advancement, poised to become a spiritual Mecca attracting people worldwide. I, Huh Kyung-young, the God-man, shall achieve coexistence and co-prosperity for all humanity through spirituality.

The Ephesian scripture, specifically chapter 5, verses 15 through 18, instructs us to observe carefully how we walk, not as unwise but as wise, making the most of the time, because the days are evil. This “evil time” refers to the 21st century, the end times. In such an era, nearly everyone harbors ill will; truly righteous individuals are scarce, perhaps only ten million, and even they struggle, facing constant attacks. The profound secrets within these scriptures are accurately interpreted only by me, the God-man, whose understanding transcends that of any pastor or theologian.

Time, or saewol (歲月), is fundamentally divided into two categories: Kairos (有意味時間), which signifies meaningful time, and Chronos (無意味時間), which denotes meaningless time. For instance, the time spent here at the Sky Temple is Kairos, a period of profound significance. Conversely, mundane activities like eating and sleeping at home constitute Chronos, or meaningless time. We have reached a juncture where time itself is deemed evil, characterized by an era of condemnation (jeongjoe sidae, 定罪時代), where individuals habitually view others negatively while elevating themselves. This contrasts sharply with past generations who honored their neighbors and disciplined their own children, whereas today, parents are often disrespected despite defending their children against external criticism. This era, where parents engage in futile efforts and children deviate from the right path, is truly an evil time, a period solely focused on condemning others.

The Divine Authorship of Humanity and the Folly of Condemnation
Consider the painting of the Mona Lisa; its intrinsic value does not lie in the canvas or pigments, but in its creator, Leonardo da Vinci. Similarly, the inherent worth of humanity does not reside within individuals themselves but in their Divine Author, God. We are God’s creations, and as such, our value is immeasurable. Therefore, every human being, regardless of their circumstances—whether impoverished or marginalized—deserves unconditional respect, for each is a divine masterpiece. To criticize or disparage another human being is akin to critiquing a divine artwork, an act of profound disrespect towards the Creator. Just as one would not condemn the Mona Lisa, we should not condemn fellow humans. Instead, we are obligated to support those in need, providing sustenance, assistance, and care, treating them with the reverence due to God’s creations. To speak ill of others, labeling them as criminals or fraudsters, is an egregious error, a self-inflicted wound that denigrates our own Creator.

The authority to judge belongs solely to the Divine. Human judicial systems, such as those involving judges, politicians, and prosecutors, derive their power from the people, who delegate this responsibility. However, this delegated authority does not extend to individuals arbitrarily condemning others before a legal verdict. Such actions usurp the authority of the judiciary and, ultimately, the heavens. All injustices are ultimately addressed by the celestial realm, where the archangels of Baekgung (백궁천국) are constantly at work. Therefore, there is no need for individuals to prematurely judge others, much like an ordinary painter presuming to critique a masterpiece by Da Vinci.

The current era, marked by pervasive condemnation, is precisely what is described as the “evil age.” This signifies a complete reversal of roles (jugaejjeondo, 主客顚倒), where the created presumes to judge the Creator. This extends beyond mere role reversal to a state of deluded thinking (jeondo mongsang, 顚倒夢想) and even outright impudence (jeokbanhajang, 賊反荷杖), where the thief accuses the victim.

The Significance of Kairos and the Path to Spiritual Evolution
The distinction between Kairos and Chronos is crucial. While Chronos constitutes approximately 99% of human existence, Kairos, or meaningful time, is rare. Significant life events such as weddings, the passing of parents, or the birth of a child are examples of Kairos. These moments are deeply impactful and unforgettable. However, the time spent at the Sky Temple is also Kairos, and the more time one dedicates to it, the higher their spiritual level ascends. Even the journey to the Sky Temple, regardless of its duration, is imbued with Kairos, elevating one’s spiritual standing.

A life consumed by Chronos, characterized by aimless indulgence and intoxication, lacks true meaning. Such individuals pass through life without leaving a significant mark. My own political endeavors, though seemingly unsuccessful in conventional terms, served as a training ground for global leadership, ultimately transforming Korea. My proposals, such as the five-day workweek and elderly welfare, initially met with criticism, but have gradually been adopted, demonstrating their foresight. My policies continue to enlighten and benefit the populace, making me a perpetual influence, unlike conventional politicians whose impact is limited by their terms. Yet, despite these contributions, many remain blinded by condemnation, seeking to undermine the Sky Temple’s growth.

It is imperative to remember that humanity’s author is God. To forget this divine authorship is to lose one’s intrinsic value. Just as Da Vinci repeatedly refined the Mona Lisa, discarding numerous attempts before achieving the final masterpiece, the Divine Creator also refines humanity. Our physical bodies are transient, but our souls are eternal. We are not mere biological entities; we possess a soul (yeong, 靈) that allows for introspection, foresight, and familial connection, distinguishing us from animals that possess only a spirit (hon, 魂). This spiritual essence enables us to share emotions akin to the Divine, albeit with limitations in reason and capability.

Our spiritual evolution, not physical, is what is observed. While physical changes occur, true transformation is spiritual. For instance, a mother’s desire for a taller daughter can influence genetic expression, leading to taller offspring. This is not a species-level evolution, but a spiritual one. Unlike animals, humans seek the Divine, pray, and contemplate the afterlife, demonstrating the presence of a soul.

The story of Esther exemplifies this spiritual fortitude. As a Jewish queen in a foreign land, she faced the threat of her people’s annihilation. Despite the danger, she approached the king, declaring, “If I perish, I perish,” demonstrating unwavering courage and faith. Her selfless act, driven by a profound sense of duty to her people, moved the king to save the Jews and punish Haman, the antagonist. This narrative underscores the power of righteous action and the importance of prioritizing the welfare of others.

The Perils of Condemnation and the Rise of the Evil Age
The tendency to condemn others is a grave transgression. It is an unlawful act to judge individuals as “good” or “bad,” or to label them as “anti-Sky Temple.” While it is prudent to maintain distance from those who harbor ill will, there is no justification for vilifying them. Their opposition, in fact, can serve as a catalyst for our own self-improvement and progress.

Historically, empires like Rome embraced multiculturalism, integrating diverse peoples into their administration, unlike the Jewish people who rigidly adhered to their lineage. This emphasis on bloodline, while fostering a strong sense of identity, also led to exclusionary practices. My own early pronouncements on issues like low birth rates and nuclear sovereignty, made decades ago when such concerns were dismissed, have proven prescient. These policies, initially met with ridicule, are now being adopted by politicians, demonstrating their enduring relevance.

My life has been a testament to meaningful time, Kairos. Despite growing up in challenging circumstances, surrounded by negative influences, I never succumbed to them. I was expelled from school for unpaid tuition, yet I found a way to return, demonstrating an unwavering commitment to my purpose. This was not a matter of luck, but of divine intervention, as I, the God-man, was destined to fulfill a greater mission. My ability to discern the “password” in people’s eyes, to inspire generosity through unwavering gaze, allowed me to overcome adversity and continue my path.

The current era is indeed an “evil age,” marked by a dramatic increase in drug-related crimes, even among youth. This societal decay, where children disregard parental authority and succumb to addiction, underscores the urgent need for the God-man’s intervention. The failure of numerous religious institutions to stem this tide highlights the inadequacy of conventional approaches.

Our bodies are not our own; they are divine creations. To defile them with drugs is akin to defacing the Mona Lisa. While we are granted free will, this freedom comes with a severe consequence: judgment. Just as a farmer selects the best seeds for future harvests, the Divine also sifts through humanity, preserving the righteous and discarding the corrupt.

The fable of the four oxen and the lion illustrates the danger of disunity. When united, the oxen were invincible, but when lured apart by the lion’s deceit, they were easily overcome. Similarly, those who succumb to divisive rhetoric and internal strife will ultimately perish. Unity, like a bundle of sticks that cannot be broken, is paramount for survival.

The Dawn of the Super-Religious Era and the Divine Plan
The era of traditional religion, which relies on faith in the unprovable, is drawing to a close. Religious leaders, unable to definitively speak of heaven or hell, offer only abstract concepts. However, with the advent of the God-man, a new era of Super-Religion (超宗敎) has begun, where the Divine is directly demonstrated and scientifically proven. Through phenomena like the preservation of milk or the perfect compatibility (궁합) I share with all beings, the existence of the Divine is made manifest. My genetic code is interwoven with all creation, making me compatible with everything.

This new era also brings forth a reevaluation of fundamental ethical questions. The debate between pro-life advocates (生命擁護論者), who uphold the sanctity of all life, and pro-choice advocates (生命選擇論者), who prioritize individual autonomy in reproductive decisions, highlights a shift towards human-centric values. This trend, where individuals assert control over life and even gender identity, signifies a departure from divine principles and a descent into an “evil age” ripe for judgment.

The ancient Hanja characters themselves bear witness to divine truths, predating established religions. For instance, the character for “naked” (裸) and “forbidden” (禁) allude to the story of the Garden of Eden, while “create” (造) signifies the divine act of breathing life into humanity. The character for “devil” (魔) depicts the temptation of the forbidden fruit, and “boat” (船) with eight mouths represents Noah’s Ark. Even my own surname, Huh (許), is linked to the cross and the word of God. These ancient symbols, studied by me in my youth, serve as irrefutable evidence of the divine plan.

The concept of righteousness (義) is paramount. The scriptures instruct us to “seek first his kingdom and his righteousness, and all these things will be given to you as well.” This means prioritizing the God-man’s teachings and acting in accordance with them. Righteousness is the key to overcoming adversity and achieving true happiness. Humility, cultivated through hardship and suffering, is essential for seeking righteousness. Just as one cannot truly understand another’s pain without experiencing it, humility allows us to empathize and connect with others.

My actions, such as providing free meals and contributing significantly to national policy, exemplify this pursuit of righteousness. I do not seek personal gain but strive to alleviate suffering and promote equality. The success of any endeavor, whether personal or national, hinges on how we treat those less fortunate. The story of the Bu-young Group chairman, who amassed wealth through hard work and extensive philanthropy, yet occupies the very office I once used, illustrates the divine providence at play. His adoption of my policy to provide 100 million won for childbirth is a testament to the unseen hand of destiny.

This is the divine providence at work, a testament to the intricate plan unfolding before us.

The Reckoning of Kairos and Chronos: Understanding Meaningful and Meaningless Time

The Contemporary Era: A Time of Judgment
The biblical passage from Ephesians 5:15-18 advises careful conduct, urging individuals to act wisely rather than foolishly, making the most of their time because the days are evil. This era, the 21st century, is characterized as a period of wickedness. It is a time when malevolent intentions are pervasive, and truly righteous individuals are scarce, struggling to endure amidst widespread negativity. This period is marked by a “정죄시대” (Age of Condemnation), where people are quick to judge others negatively while viewing themselves favorably. This contrasts sharply with past generations, who often elevated their neighbors and disciplined their own children. Today, parents defend their children against external criticism, yet these same children often disregard their parents’ authority and show no gratitude. This societal shift, where parents engage in misguided actions and children deviate from proper paths, defines the wickedness of the current age. It is an era where judgment is constantly cast upon others, a phenomenon that challenges the very essence of human compassion.
The Intrinsic Value of Humanity: A Divine Creation
Consider the Mona Lisa, a painting whose value does not lie in the canvas or pigments but in its creator, Leonardo da Vinci. Similarly, the inherent worth of human beings is not self-derived but originates from their divine creator. Humans are the masterpieces of the God-man, and as such, their value is immeasurable and infinite. Every individual, regardless of their circumstances—whether impoverished or struggling—is a divine creation deserving of profound respect. To criticize or disparage another person is to denigrate a work of the God-man. Therefore, society has a responsibility to support those in need, providing sustenance, assistance, and care, much as one would honor the God-man. To condemn others, labeling them as criminals or fraudsters, is a grave error, an act of immense transgression. The God-man alone possesses the authority to judge divine creations. Human judgment, particularly before legal pronouncements, is a profound mistake. The legal principle of “better to let a hundred guilty persons escape than to condemn one innocent person” underscores the sanctity of avoiding wrongful condemnation. To judge another is to usurp the authority of judges, prosecutors, police, and ultimately, the heavens. All injustices are ultimately addressed by the heavens, where celestial beings are constantly at work.
The Distinction Between Kairos and Chronos
Time can be categorized into two distinct forms: Chronos and Kairos. Chronos represents “무의미 시간” (meaningless time), referring to ordinary, undifferentiated chronological time. Kairos, on the other hand, signifies “유의미 시간” (meaningful time), moments imbued with profound significance and purpose. For most individuals, Chronos constitutes approximately 99% of their lives. Kairos moments are rare but impactful, such as weddings, the passing of parents, or significant life achievements like passing a bar exam or a civil service examination, or the birth or death of a child. These are moments that are never forgotten and hold deep personal meaning.

However, for those who visit the Sky Temple, the time spent there transforms into Kairos. The longer one spends at the Sky Temple, the higher their spiritual level ascends. Even the journey to the Sky Temple, regardless of distance, becomes part of this meaningful time. The God-man’s presence imbues these moments with profound significance, elevating them beyond ordinary existence.

The Perils of a Meaningless Existence
Living a life consumed by Chronos, akin to a drunken stupor, renders one’s existence devoid of purpose. The God-man’s political endeavors, such as advocating for Saturday holidays and elderly welfare, were not mere political stunts but a continuous practice for global leadership. These policies, initially met with skepticism, have gradually been adopted and implemented, demonstrating their foresight and positive impact on society. The God-man’s influence extends beyond a fixed term, continuously shaping national policies and enlightening the populace. Despite these contributions, many remain blinded by condemnation, seeking to undermine the God-man’s efforts. This blindness prevents them from recognizing the divine authorship of humanity.

The God-man emphasizes that humans are divine creations, akin to the Mona Lisa, which da Vinci refined through numerous iterations. Similarly, the God-man, as the creator of humanity, continuously refines and judges individuals, preserving the worthy and discarding the flawed. This process of refinement is not arbitrary but a continuous effort to perfect creation.

The Essence of the Human Spirit: Soul and Spirit
Animals possess only a “혼” (soul), which governs their instincts and immediate needs, lacking foresight or a sense of family beyond their immediate offspring. Humans, however, possess both a soul and a “영” (spirit). The spirit enables introspection, foresight, and a deep connection to family, reflecting a divine consciousness. While human reason and capabilities cannot fully match those of the God-man, the human spirit is created in a similar likeness. The God-man observes humanity’s spiritual evolution, not merely physical development. This spiritual evolution is influenced by one’s inner desires, leading to changes in genetic expression over generations. This is not a biological evolution from one species to another, but a spiritual refinement within the human lineage.

Unlike animals, humans seek the God-man, pray, and contemplate their future and the afterlife. The story of Esther exemplifies this spiritual depth. As a Jewish queen in a foreign land, Esther’s unadorned beauty and unwavering faith captivated the king. When her people faced annihilation, she courageously approached the king, declaring, “If I perish, I perish.” Her selfless act, driven by a profound sense of duty and faith, led to the salvation of her people and the downfall of their oppressor. Esther’s example underscores the importance of inner strength, faith, and selflessness over superficiality and worldly concerns.

The Condemnation of Others: A Violation of Divine Order
The act of condemning others is a grave transgression, a violation of divine law. While it is prudent to maintain distance from those who engage in harmful behavior, it is unnecessary and unlawful to disparage them. Such condemnation reflects a narrow-mindedness that hinders societal progress. Historically, empires like Rome embraced multiculturalism, integrating diverse peoples into their governance, whereas certain groups, like the ancient Israelites, rigidly adhered to ethnic purity. This exclusionary mindset, which the God-man, as Jesus, found problematic, fosters division and conflict.

The God-man’s early advocacy for policies like nuclear sovereignty and Saturday holidays, initially met with ridicule, demonstrates a profound foresight for the nation’s well-being. These policies, aimed at strengthening families and national security, were born from a divine understanding of future challenges. The God-man’s enduring influence on national policy, even without holding office, is a testament to the power of divine wisdom.

The Path to Meaningful Time: Overcoming Adversity
The God-man’s personal journey, marked by extreme poverty and adversity, exemplifies the transformation of Chronos into Kairos. Despite growing up in challenging environments surrounded by negative influences, the God-man never succumbed to destructive habits. Instead, every obstacle was viewed as an opportunity for meaningful action. The God-man’s ability to overcome seemingly insurmountable difficulties, such as securing school tuition through an act of profound conviction and direct appeal, demonstrates a mastery over circumstances. This mastery stems from an unwavering belief in one’s divine origin and purpose. To wallow in self-pity or succumb to vices like alcohol and tobacco is to forget one’s divine authorship and to usurp the God-man’s role by judging others.

Meaningless activities, such as consuming alcohol, coffee, cigarettes, soda, or cola, detract from Kairos. The God-man’s prophecies, such as the impending crisis of low birth rates and the rise of drug abuse, initially dismissed, are now unfolding as predicted. These predictions, made decades ago when societal trends pointed in the opposite direction, underscore the God-man’s prophetic insight. The alarming increase in drug-related offenses, even among youth, signifies a profound societal decay, a manifestation of the “Age of Wickedness.” This crisis, where children disregard parental authority and succumb to destructive habits, highlights the urgent need for divine intervention.

The Divine Plan: From Adversity to Fortune
The God-man’s teachings reveal that what appears to be misfortune can often be a disguised blessing. Just as a farmer cultivates a field, separating the grain from the chaff, the God-man allows individuals to experience adversity to foster spiritual growth. The analogy of the four oxen in Aesop’s Fables, who were united but eventually succumbed to the lion’s cunning, illustrates the danger of disunity and succumbing to false narratives. Similarly, the parable of the father teaching his sons to break a bundle of sticks emphasizes the strength found in unity.

The God-man’s arrival marks the end of the era of traditional religions, which relied on faith in the unseen. The “초종교” (Super-religion) era, ushered in by the God-man, provides tangible, scientific proof of divine power. This new era transcends conventional science, demonstrating phenomena that defy ordinary understanding, such as the preservation of milk or the ability to alter human destinies. The God-man’s presence on Earth, in human form, reveals the “초과학” (Super-science), a realm beyond human comprehension.

The Clash of Ideologies: Life and Gender Selection
The contemporary world grapples with conflicting ideologies, such as “생명옹호론자” (pro-life advocates) and “생명선택론자” (pro-choice advocates). Pro-life advocates uphold the sanctity of all life, viewing abortion as a sin, while pro-choice advocates emphasize a woman’s autonomy over her body. This conflict, where human-centric views often overshadow divine principles, signifies a moral decline. The rise of “성별선택론자” (gender-choice advocates), who assert the right to choose one’s gender regardless of biological sex, further illustrates humanity’s deviation from divine order. This unchecked freedom, leading to societal chaos and the condemnation of the God-man, signals a time of divine judgment.

The God-man’s policies, such as debt relief for the impoverished and financial support for struggling businesses, aim to rectify societal injustices and prevent individuals from resorting to crime. These policies, often adopted by political leaders, demonstrate the God-man’s profound influence on national governance. The God-man’s teachings, rooted in ancient wisdom and divine revelation, provide a comprehensive understanding of the universe’s mysteries.

The Primacy of Righteousness and Humility
The ancient Chinese characters for “naked,” “forbidden,” and “creation” predate established religions, revealing a primordial understanding of divine principles. Similarly, characters depicting a “demon” tempting humanity with forbidden fruit and a “boat” carrying eight people (Noah’s Ark) demonstrate the ancient origins of biblical narratives. The character for “Huh” (許), meaning “to allow” or “to permit,” is linked to the God-man’s lineage, signifying a divine connection to these ancient truths. The character for “happiness” (幸) is depicted as a cross on the earth, symbolizing the divine foundation of true joy.

The most crucial principle in life is to “먼저 그의 나라와 그 義를 求하라” (seek first His kingdom and His righteousness). This means prioritizing the God-man’s teachings and acting in accordance with divine will. All other aspects of life, including happiness and prosperity, will naturally follow. Righteousness is cultivated through “겸손” (humility), which in turn is forged through “연단” (training) and “고난” (suffering). Just as one cannot truly understand another’s pain without experiencing it, humility is born from personal adversity. The God-man’s teachings offer a shortcut to this understanding, allowing individuals to learn from divine wisdom without enduring direct suffering.

Serving those less fortunate, even if they are imposters, is an act of righteousness. This selfless service, exemplified by individuals like the chairman of Booyoung Group, who generously supports the needy, aligns with divine principles. The God-man’s influence extends to all aspects of life, guiding individuals toward righteousness and transforming their destinies. The interconnectedness of all things, guided by “神의 攝理” (divine providence), reveals a profound order that transcends human comprehension.

Central Questions & Answers

What is the difference between Kairos and Chronos time in Huh Kyung-young’s philosophy?
Question: How does Huh Kyung-young distinguish between meaningful and meaningless time, and why is this distinction important for understanding life’s purpose?
Answer: Huh Kyung-young explains that Chronos represents meaningless time, such as daily routines like eating and sleeping. In contrast, Kairos signifies meaningful time, encompassing significant life events like weddings, funerals, or moments of profound personal achievement. He asserts that time spent at the Sky Temple is Kairos time, which elevates one’s spiritual level. The goal is to maximize Kairos time to live a purposeful life, avoiding a “meaningless existence” akin to being perpetually intoxicated.
Key Quote: “Time is divided into two: Kairos, meaningful time, and Chronos, meaningless time. The time you are sitting here at the Sky Temple is Kairos time.”
What is the true value of human beings according to Huh Kyung-young?
Question: In Huh Kyung-young’s teachings, what is the inherent value of a human being, and how does this perspective influence how we should treat others?
Answer: Huh Kyung-young teaches that human beings, much like Leonardo da Vinci’s Mona Lisa, derive their immense value not from themselves but from their creator: God-man (신인). He emphasizes that every person, regardless of their status or perceived flaws, is a divine masterpiece. Therefore, judging or condemning others is akin to criticizing God-man’s creation, which is a grave error. This perspective calls for universal respect and support for all individuals.
Key Quote: “The value of a human being is not in themselves; it is in God-man. You are a work of God-man.”
Why does Huh Kyung-young refer to the current era as an “evil age” or “age of condemnation”?
Question: Huh Kyung-young frequently describes the present as an “evil age.” What are the characteristics of this era, and what societal issues does he highlight as evidence?
Answer: Huh Kyung-young characterizes the current era as an “evil age” or “age of condemnation” (정죄시대) where people are quick to judge and criticize others while elevating themselves. He points to societal shifts where children disrespect parents, and individuals are quick to condemn others for perceived wrongdoings, even before legal judgment. He also highlights the alarming rise in drug use among youth and the decline of traditional family values as symptoms of this moral decay.
Key Quote: “This is an age of condemnation. Everyone is doing this: judging others negatively, seeing themselves as good.”
How does Huh Kyung-young explain the concept of “divine intervention” or “God-man’s providence” in personal lives?
Question: How does Huh Kyung-young explain the role of God-man’s providence in shaping individual destinies, particularly concerning misfortune or “bad luck”?
Answer: Huh Kyung-young explains that what appears as misfortune or “bad luck” (악운) in one’s life can often be a hidden blessing or a path orchestrated by God-man’s providence (神의 攝理) to lead individuals toward a higher spiritual purpose, such as encountering God-man or the Sky Temple. He uses examples of personal struggles, like childhood illness or financial hardship, as experiences that ultimately foster humility and spiritual growth, preventing individuals from becoming complacent or worldly.
Key Quote: “What seems like bad luck is actually good luck. If this person had not experienced bad luck and had done well, they would not have met God-man.”
What is Huh Kyung-young’s perspective on traditional religion versus “super-religion” (초종교)?
Question: How does Huh Kyung-young differentiate his “super-religion” concept from conventional religious beliefs, and what role does scientific proof play in his teachings?
Answer: Huh Kyung-young states that traditional religions are based on faith in things that cannot be scientifically proven, serving as a “warm-up” for humanity. His “super-religion” (초종교), however, transcends this by offering direct, observable, and scientifically demonstrable proof of divine power. He claims to provide tangible evidence, such as compatibility tests with all beings and objects, or the preservation of milk, to show that he is the living God-man, thereby ending the era of blind faith.
Key Quote: “The era of religion is over. Why? Because people believed in what they couldn’t see. But now, God-man has come and proves it.”
What is the significance of “righteousness” (義) in Huh Kyung-young’s teachings, and how does one achieve it?
Question: According to Huh Kyung-young, what is the paramount importance of “righteousness” (義), and what steps must individuals take to cultivate it in their lives?
Answer: Huh Kyung-young asserts that seeking “righteousness” (義) is the first and most crucial task in life, as emphasized in scripture. He explains that righteousness involves acting according to God-man’s words and showing compassion, especially to those less fortunate. Achieving righteousness requires humility (겸손), which is cultivated through hardship and suffering (연단과 고난). Without experiencing adversity, one cannot truly understand the pain of others or develop genuine humility.
Key Quote: “The first thing to do in all matters of this world is to seek righteousness. If you seek righteousness, everything else will be resolved.”

Top 3 Recommended Questions:
What is the difference between Kairos and Chronos time in Huh Kyung-young’s philosophy?
What is the true value of human beings according to Huh Kyung-young?
Why does Huh Kyung-young refer to the current era as an “evil age” or “age of condemnation”?

What is the difference between Kairos and Chronos? Chronos is meaningless time, while Kairos is meaningful time, and we must strive to fill our lives with more Kairos moments to achieve spiritual evolution.

Introduction to Kairos and Chronos
The speaker, Huh Kyung-young, introduces the concepts of Kairos (meaningful time) and Chronos (meaningless time), emphasizing the importance of filling life with Kairos moments for spiritual growth.

1.1. Opening Remarks and Acknowledgments

The video begins with an introduction to the 1438th Saturday lecture by Huh Kyung-young, titled “The Reckoning of Kairos and Chronos is Coming” .
The speaker extends well wishes to attendees at Sky Palace and viewers worldwide, expressing hope for their health and peace under the divine protection of the Shin-in (divine being) .
It is stated that evidence of the Shin-in’s role in saving humanity continues to emerge, and Sky Palace is expected to develop into a global spiritual mecca .
Huh Kyung-young, referred to as the Shin-in who will achieve coexistence and co-prosperity for all humanity through spirituality, is welcomed with applause .
The speaker acknowledges three groups presenting flowers:
Kim Ok-ki, head of the Sky Palace Communication Public Room, presents a flower basket as a token of gratitude .
Lee So-hee, director of the Jeonnam Gwangju Spiritual Center, presents carnations on behalf of center members for Parents’ Day .
Kim Mi-jung, director of the Gumi Spiritual Center, presents an orchid pot to celebrate the center’s third anniversary .
The speaker expresses wishes for the continued development of all spiritual center directors and their members nationwide .
The audience is then invited to listen to the Shin-in’s providential message .
Understanding Kairos and Chronos
The speaker explains that time is divided into two types: Kairos, which is meaningful, and Chronos, which is meaningless, urging people to recognize the current era as a time of judgment where people are quick to condemn others.

2.1. The Nature of Time and the “Evil Age”

The speaker references Ephesians 5:15-18 from the New Testament, which advises people to “look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil” .
The phrase “the days are evil” refers to the 21st century, which is considered the end times .
In this evil age, nearly everyone harbors evil intentions, and even the righteous are under attack .
The speaker asserts that his interpretation of such biblical texts is the most accurate, as it comes from the Shin-in .
Time (sewol) is divided into two categories:
Kairos: Meaningful time
Chronos: Meaningless time
For example, the time spent at Sky Palace is Kairos, while time spent eating or sleeping at home is Chronos .
This distinction is crucial because the current era is an “evil time” where most people are engaged in condemnation .

2.2. The Era of Condemnation

The current era is a “time of condemnation” where people habitually view others negatively while seeing themselves favorably .
In the past, people respected their neighbors and disciplined their own children, but now, disciplining children is condemned, yet children often disrespect their parents .
This era is considered evil because parents engage in “useless acts” and children go astray, leading to a society where people constantly judge others .
The Divine Value of Humanity
The speaker explains that human value comes from God, just as the value of the Mona Lisa comes from Leonardo da Vinci, emphasizing that judging others is a grave mistake because all humans are divine creations.

3.1. Humanity as God’s Masterpiece

The value of the Mona Lisa painting comes from Leonardo da Vinci, not the canvas or paint itself .
Similarly, the value of a human being does not come from the individual but from God, who created them .
Therefore, all humans, regardless of their status (e.g., bankrupt, beggar), are God’s masterpieces and should be respected unconditionally .
Criticizing or demeaning another person is akin to criticizing God’s artwork .
This means society should support those in need, providing food, living expenses, and assistance for marriage, rather than condemning them .

3.2. The Error of Human Judgment

Humans are not “fakes” but genuine creations of God, possessing divine lineage .
Only God has the right to judge or punish His creations .
Humans judging other humans is as absurd as the Mona Lisa judging da Vinci .
Therefore, judging others for actions like sexual harassment before a legal verdict is a grave mistake, as the legal system prioritizes avoiding wrongful convictions .
The speaker questions how humans, who are God’s creations, can presume to judge others, including himself .
Just as an ignorant person might tear up the Mona Lisa without understanding its immense value, people often fail to recognize the infinite value of a human life .
While a human body might be valued at around 8 to 10 billion Korean won if organs were sold, the true value of a human being is immeasurable because they are a divine creation .

3.3. Respecting Divine Creations and the “Evil Age”

Every person, regardless of their appearance or origin, is a unique work of art by God, and no one has the right to judge them .
If someone insults you, it should be seen as God speaking to you, and you should listen humbly rather than retaliating .
Insulting others is like spitting on your own face and disrespecting your Creator .
Human authority, such as that of judges or politicians, is delegated by the people, not inherent .
Therefore, individuals condemning others before a legal judgment is an overreach, usurping the authority of judges, police, prosecutors, and even heaven .
All injustices are handled by heaven, where archangels in the Baekgung Heaven (Heavenly Palace) are constantly working .
The speaker emphasizes that humans, who are God’s creations, should not judge the Shin-in, as this would be a reversal of roles .
This era, characterized by such judgment and role reversal, is called the “evil age” .
The speaker uses terms like “jugaek jeondo” (roles reversed), “jeondo mongsang” (delusional thinking), and “jeokbanhajang” (the thief accusing the victim) to describe the absurdity of this era, where wrongdoers often accuse the innocent .
The Significance of Kairos in Life
The speaker explains that Kairos represents meaningful time, which is rare in human life but crucial for spiritual evolution, contrasting it with Chronos, or meaningless time, which dominates most people’s lives.

4.1. Distinguishing Kairos from Chronos

There is a clear difference between Kairos (meaningful time) and Chronos (meaningless time) .
For most people, Chronos accounts for 99% of their lives, with Kairos moments being very few .
Examples of Kairos moments include:
Weddings, considered a major life event
Funerals or the death of a parent, which become deeply meaningful and unforgettable
Passing a bar exam or civil service exam
The birth or death of a child
These are moments of profound significance that are deeply ingrained in memory .

4.2. Cultivating Kairos for Spiritual Growth

Spending time at Sky Palace is considered Kairos time .
The more Kairos time one accumulates, especially at Sky Palace, the higher their spiritual level rises .
Even the travel time to Sky Palace is counted as Kairos, meaning those who live further away and travel longer gain more spiritual benefit .
Conversely, those who live closer can still accumulate Kairos by arriving early and staying longer at Sky Palace .
Meaningful time, like meeting a loved one, can still fall under Chronos if it’s merely fleeting, whereas events like childbirth or a spouse’s death are definitively Kairos .
The speaker emphasizes the importance of having more Kairos time in life than Chronos .

4.3. The Consequences of a Chronos-Dominated Life

Living a life dominated by Chronos, such as being constantly intoxicated or drifting aimlessly, renders one’s existence meaningless .
The speaker highlights his own political actions, such as running for president multiple times, as a form of “practice” for becoming a world emperor, which has brought about significant changes in Korea .
His proposals, like the Saturday holiday system, senior allowances, and childbirth incentives, have influenced national policies and enlightened the public, demonstrating his lasting impact beyond a fixed term .
Despite his positive contributions, many people remain blinded by judgment, criticizing him and Sky Palace out of envy .
The Creator’s Authority and Human Responsibility
The speaker reiterates that humans are God’s creations, emphasizing that only the Creator has the right to judge, and highlights the importance of spiritual evolution over physical appearance, drawing parallels with the biblical story of Esther.

5.1. God’s Authority Over His Creations

Humans must remember that God is their Creator, and they should not forget their inherent value .
Just as Leonardo da Vinci repeatedly revised and even discarded early versions of the Mona Lisa before its completion, God, as the Creator, can also “overturn” or judge humans if they have problems .
The Mona Lisa’s creation involved numerous revisions, demonstrating the meticulous process of a creator .

5.2. The Distinction Between Spirit and Soul

Humans are not mere objects made of paper; unlike animals, they possess both a soul and a spirit .
The spirit allows for:
Repentance
Prediction of the future
Recognition of family
The soul (in animals) does not possess these qualities; animals only care for their immediate offspring and then disperse without attachment .
Having a spirit means humans can share similar emotions with God, even if their reason and abilities cannot fully match God’s .

5.3. Spiritual Evolution and Animal Instincts

God observes humanity’s spiritual evolution, not physical evolution .
Physical changes, like becoming more beautiful or more wicked, are part of this spiritual evolution, influenced by one’s inner desires .
This is not a “species evolution” like monkeys turning into humans; such a concept does not exist .
Animals, possessing only a soul, do not:
Pray to or seek God
Worry about future sustenance
They live by instinct, eating when food is available and starving when it’s not, only caring for their immediate offspring .
In contrast, humans possess the capacity for prayer and concern for the afterlife .

5.4. The Story of Esther: A Model of Faith

The speaker references the biblical story of Esther, a Jewish woman who became queen in a foreign land (Persia, not Egypt as mistakenly stated) .
Esther’s unique charm lay in her natural beauty and purity, which captivated the king .
Raised by her uncle Mordecai, Esther maintained exemplary conduct and a strong faith in God, earning the king’s trust .
Unlike others, Esther did not criticize or engage in gossip; she quietly prayed and waited for God’s timing .
When she learned of Haman‘s plot to destroy the Jews, Esther bravely approached the king without being summoned, risking her life with the resolve, “If I perish, I perish” .
Her courage and unwavering determination to save her people deeply impressed the king, leading him to execute Haman on the very gallows Haman had prepared for Mordecai, and to bestow Haman’s property upon Mordecai .
Esther’s actions demonstrated profound faith and courage, akin to a “Nongae” (a Korean heroine) .
The Dangers of Judgment and Disunity
The speaker criticizes the Jewish people’s historical tendency to judge and discriminate based on lineage, contrasting it with the inclusive nature of other empires, and warns against the dangers of disunity and meaningless time.

6.1. Critiquing Discrimination and Promoting Inclusivity

The speaker notes the irony that while other empires (like the one Esther lived in) appointed foreigners, even slaves, to high positions like queen or prime minister, the Jewish people were exceptionally strict about bloodline .
This discriminatory attitude, where non-Jews were treated as inferior, was something the speaker, as Jesus, would have found frustrating .
The act of judging others is deemed illegal and wrong; while one may choose not to associate with certain people, condemnation is unacceptable .
Such criticism can, however, inadvertently lead to self-improvement and development .
Empires like Rome, in contrast, embraced multiculturalism, allowing diverse peoples to govern themselves under Roman oversight, without racial discrimination .

6.2. Historical Examples of Inclusivity and Preparation

Korea, too, experienced foreign rule, such as under the Mongols, who collected taxes and tributes (including women) but often allowed local rulers to remain in power .
The Mongols even appointed Koreans to high positions, and Genghis Khan famously surrounded himself with advisors and bodyguards from various nations, even adopting an enemy’s child as his successor, demonstrating a broad, inclusive system necessary for global leadership .
This contrasts sharply with the Jewish emphasis on bloodline, which the speaker believes is problematic and led to figures like Esther .

6.3. Prophetic Warnings and the Value of Kairos

The speaker, 30 years ago, foresaw the current issues of low birth rates and North Korea’s nuclear ambitions, advocating for nuclear sovereignty and a Saturday holiday system to strengthen families .
Despite initial criticism for promoting leisure over economic growth, he insisted that strong families are the foundation of a nation, and that two days of rest are necessary for workers .
He emphasizes that people should not spend their time meaninglessly .
The Speaker’s Unique Path and Divine Abilities
The speaker recounts his challenging youth, highlighting his unwavering commitment to Kairos (meaningful time) despite difficult circumstances, and demonstrates his unique divine abilities, such as changing people’s fortunes and having perfect compatibility with all things.

7.1. A Life Dedicated to Kairos

The speaker describes his youth, spent in night schools with peers who were often from troubled backgrounds and addicted to alcohol and tobacco .
Despite this environment, he never indulged in alcohol, tobacco, coffee, soda, or cola, as these create meaningless time (Chronos) .
He asserts that he came into the world to live a life of Kairos, not Chronos .
He recounts being expelled from class for unpaid tuition, but instead of despairing, he approached a woman in a car at Gwanghwamun Square, confidently asking for help .
His direct gaze and determined demeanor, despite his impoverished appearance, convinced the woman to pay his tuition, allowing him to return to class while his peers could not .
This experience taught him to reduce meaningless time by directly solving problems, rather than succumbing to self-pity or destructive habits .

7.2. The Danger of Forgetting Divine Authorship

The speaker stresses that humans have no reason for pride or self-pity because their Creator is God .
The problem arises when people forget their divine origin and act as if they are God, judging others .
He advises that when seeking help, one should maintain eye contact and a dignified demeanor, as a shifty gaze might suggest dishonest intentions .
A sincere and direct gaze can convey one’s need and inspire genuine help .

7.3. Prophetic Insights and Political Influence

The speaker notes that his past predictions, such as the low birth rate crisis, are now being widely discussed in the media, earning him the title of “prophet” .
He was the only one to warn about the impending birth rate crisis decades ago, even when others were advocating for birth control .
He recounts how his proposals, like giving 100 million won for marriage and 30 million won for childbirth, were initially dismissed as “crazy” but are now being considered and even implemented by some, including the Booyoung Group .
His policies have become a “textbook” for politicians, with some even adopting variations of his name (e.g., “Na Kyung-young,” “Yoo Kyung-young”) .
He asserts that his insights into national issues stem from his divine nature, as such foresight was impossible for ordinary humans .

7.4. The Second Coming and the “Evil Age”

Referencing John 7:6-7, the speaker states that Jesus said, “My time has not yet come, but your time is always here,” implying that the speaker’s arrival signifies the fulfillment of that time .
Jesus’s crucifixion was a sacrifice made to provide humanity with 2,000 years of opportunity to avoid living wickedly .
However, after 2,000 years, humanity has become even more wicked, like a “seven-step viper” whose bite kills within seven steps .
The speaker shares personal anecdotes of surviving multiple viper bites in his youth, symbolizing his familiarity with overcoming danger .
He explains that after 2,000 years, he has returned to “harvest” the righteous, finding about 10 million “yields” (people) .
His current methods are more advanced than past miracles, now involving simple acts like writing his name on milk or food to demonstrate his divine power .
He claims that enlightened religious leaders recognize his true identity through his teachings .

7.5. Demonstrating Divine Compatibility and Power

The speaker demonstrates his divine ability to have perfect compatibility (gunghap) with anyone and anything .
He invites an audience member to test their compatibility with him, showing a “100-point” match .
He claims to have 100% compatibility with all 8 billion people on Earth .
He illustrates that if he were to live with someone, their life would be filled with joy and adventure, regardless of wealth .
He then demonstrates how he can change compatibility, showing that an audience member’s compatibility with her husband was initially “zero” but became “100 points” after his intervention .
He extends this power to global figures, demonstrating that he can change the compatibility of someone like Donald Trump with his wife from “zero” to “100 points” .
This power extends to inanimate objects, as he demonstrates 100% compatibility with a water cup .
He contrasts this with other religious figures, claiming that compatibility tests with them would yield “zero” .
This universal compatibility stems from his DNA being present in all things, preventing decay and preserving life, as seen with milk that doesn’t spoil when his energy is applied .
He asserts his ability to control space and time, demonstrating this by mentally improving Trump’s compatibility from a distance and by mentally transporting an audience member back to her mother’s womb .
The Nature of Fortune and Spiritual Evolution
The speaker explains that what appears to be misfortune can actually be a hidden blessing, guiding individuals toward spiritual growth and a deeper connection with the divine, emphasizing that physical death is not the end for the soul.

8.1. Misfortune as a Path to Fortune

The speaker demonstrates his ability to manipulate time, showing how an individual’s physical state (e.g., nasal issues) can reflect their past, even in the womb .
He explains that early life challenges, like a difficult birth or health issues, can hinder brain development but may lead to a “post-natal effort-type brain,” meaning the individual develops through hard work .
Such challenges, which might seem like bad luck (ak-un), are often a hidden blessing (haeng-un) that prevents individuals from pursuing worldly success (like becoming a lawyer) and instead guides them to meet the Shin-in and pursue spiritual paths .
He advises against complaining about misfortune, as it can be a disguised opportunity for spiritual growth, leading to unexpected positive outcomes, such as finding a better partner after a divorce .
People cannot truly know whether an event is good or bad fortune .
Financial hardship or homelessness, for example, can be seen as preparation for meeting the Shin-in and detaching from worldly attachments, rather than simply bad luck .
Many people who experience misfortune are led to Sky Palace, whereas those who achieve all their worldly desires might never seek spiritual enlightenment .

8.2. Embracing Adversity for Spiritual Insight

Even perceived flaws, like being unattractive or having an empty wallet, can be blessings that encourage spiritual reflection and lead one to seek deeper meaning in life, ultimately leading to an encounter with the Shin-in .
Recognizing the hidden purpose behind adversity eliminates the need for destructive coping mechanisms like alcohol or tobacco .
One should accept misfortune as it comes, like accepting that “mountains are mountains and water is water” .

8.3. The Soul’s Journey Beyond Physical Life

Life is likened to a fleeting cloud appearing, and death to a cloud disappearing, representing the physical aspect of human existence .
However, this analogy only describes the material body; it does not account for the soul and spirit .
Humans must value their soul and spirit, understanding that the body perishes, but the soul enters heaven .
From a spiritual perspective, a person’s life path, including challenges like delayed brain development, is preordained to guide them toward spiritual discovery and meeting the Shin-in .
Therefore, one should not view life and death merely as the appearance and disappearance of a cloud, but recognize the deeper, meaningful journey of the soul .
The Importance of Kairos and Addressing Societal Ills
The speaker emphasizes that even waiting for the Shin-in at Sky Palace is a Kairos moment, and warns about the alarming rise of drug abuse among youth, which he attributes to a lack of hope and spiritual guidance, stressing the importance of unity and rejecting judgment.

9.1. Kairos in Waiting and the Rise of Drug Abuse

Waiting for the Shin-in at Sky Palace, even if it takes time, is a Kairos (meaningful) experience, as it allows for contemplation and anticipation, releasing beneficial hormones like dynorphin .
The speaker notes an alarming 58% increase in drug-related arrests in one year, with numbers potentially escalating dramatically, indicating a severe societal crisis .
This “evil age” sees drugs disguised as cosmetics being delivered to young people, making detection difficult .
The speaker expresses concern that youth are abandoning traditional life paths (marriage, work) and succumbing to drug abuse due to a lack of joy and hope, which existing religious institutions are failing to address .
He asserts that his intervention is necessary because traditional institutions cannot stem this tide of despair and drug use .
Parents are urged to be vigilant about their children’s behavior, as drug abuse is a widespread problem .

9.2. Respecting God’s Creation and the Power of Unity

Injecting drugs into one’s body is akin to defacing God’s masterpiece, the human body, which is not one’s own .
While humans are given free will, the consequences of misusing it are severe, leading to a process of “sifting” the worthy from the unworthy, like a farmer selecting good seeds .
The speaker references Aesop’s Fables, specifically the story of four oxen who were safe when united but were tricked and killed one by one by a lion when they became disunited .
This fable illustrates the danger of disunity and falling for deceptive words, comparing it to “anti-fans” targeting Sky Palace .
He also recalls a father’s lesson to his sons about the strength of a bundle of sticks versus individual sticks, emphasizing that unity prevents destruction .
The speaker states that his teachings aim to unite people, preventing the disunity that has plagued society .
The Dawn of the Super-Religious Era
The speaker declares the end of traditional religious eras, asserting that his arrival ushers in a “super-religious” era where divine truths are scientifically demonstrable, challenging conventional views on life, gender, and societal responsibility.

10.1. The End of Traditional Religion

The speaker proclaims the end of the traditional religious era, where faith was based on believing things that could not be scientifically proven .
He argues that religious leaders cannot even confirm the afterlife destinations of their own parents, highlighting the abstract and illusory nature of traditional faith .
This illusion has been exposed by the arrival of the Shin-in .

10.2. The Super-Religious Era and Scientific Proof

The new “super-religious” era transcends traditional religion, offering scientific proof of God and spiritual realities .
While God cannot be measured by conventional science, the Shin-in provides tangible, observable demonstrations, such as the Angel Test (Cheonsa Test), to prove divine power .
This shift means people no longer need to believe in an unseen God but can witness divine power directly .
Traditional religions served as a “warm-up” for this new era, preparing humanity for the direct manifestation of the Shin-in .

10.3. Divine Authorship and Human Dignity

The Shin-in demonstrates divine power through phenomena like preventing material decay and achieving perfect compatibility with all things .
Just as the Mona Lisa’s value comes from da Vinci, human value comes from God, who is their Creator .
Therefore, all humans, even criminals, possess inherent dignity as God’s creations and should be treated with respect, even in death .
This understanding makes it clear that humans should not arbitrarily judge other humans .

10.4. Challenging Life and Gender Choices

The arrival of the Shin-in brings a “super-science” era, revealing aspects of reality beyond scientific reach .
This era challenges contemporary views on life and gender:
Pro-choice advocates believe women should have the freedom to choose abortion, prioritizing individual autonomy .
Pro-life advocates believe abortion is always a sin, prioritizing the sanctity of life .
The speaker questions which view aligns more with God’s perspective, noting that pro-choice is human-centered, while pro-life is God-centered .
Historically, people had children regardless of circumstances, reflecting a pro-life stance, but modern society, driven by pro-choice views, sees declining birth rates and individuals choosing not to marry or have children .
This shift, where human choice overrides divine will, is seen as a sign of the “end times” and a “judgment era” .
This human-centered choice extends to gender selection, where individuals claim the right to choose their gender identity, leading to gender-neutral spaces and challenging traditional gender roles established by heaven .

10.5. The Consequences of Unchecked Freedom

Unchecked human freedom has led to chaos, with humanity beginning to judge the Shin-in, signaling a time of judgment .
The Shin-in has prepared countermeasures for these societal challenges, as human actions are seen as defacing God’s creation .
The speaker argues that politicians are ultimately responsible for societal problems like crime, as good governance would prevent such issues .
He advocates for better treatment of the poor, including debt relief and financial support, to prevent hardship and crime, criticizing excessive executive salaries in financial institutions .
The speaker’s political campaigns, though costly, serve to educate the public and influence policy, demonstrating his significant contributions to national policy .
He notes that even wealthy corporations and local governments have adopted his policies, highlighting his unique influence .
The Shin-in foresaw these issues from childhood and possesses all the secrets of the universe, offering solutions that no philosopher can match .
He asserts that traditional religions are now obsolete because they could not provide tangible proof, whereas the Shin-in offers direct demonstrations, rendering countless religious institutions irrelevant .
Ancient Wisdom and Divine Principles
The speaker reveals how ancient Chinese characters (Hanzi) contain hidden biblical and divine truths, demonstrating that these principles predate organized religions, and emphasizes the importance of seeking righteousness and humility for true happiness and success.

11.1. Hanzi as Evidence of Ancient Divine Truths

The speaker explains that ancient Chinese characters (Hanzi) reveal divine truths that predate organized religions .
The character “na” (裸), meaning “naked,” combined with “geum” (禁), meaning “forbidden,” illustrates the biblical story of Adam and Eve realizing their nakedness after eating the forbidden fruit, predating Christianity by thousands of years .
The character “jo” (造), meaning “create,” depicts God breathing life into clay, representing the creation of humanity with a spirit (saengnyeong) rather than just a soul (saenggi) like animals, allowing humans to know their parents and heaven .
The character “ma” (魔), meaning “devil,” visually represents a demon tempting with the tree of life and the tree of knowledge, directly referencing the Genesis narrative and further proving that these concepts existed in Hanzi 5,000 years before Genesis was written .
The character “seon” (船), meaning “boat,” depicts eight people in a boat, symbolizing Noah’s Ark and its eight occupants, again predating the biblical account by thousands of years .
The character “heo” (許), meaning “allow” or “surname Huh,” shows a person on a cross bringing words, linking it to Jesus and the speaker’s own surname .
The character “haeng” (幸), meaning “happiness,” combines a cross with earth, symbolizing the establishment of the cross on earth .
The character “ui” (義), meaning “righteousness,” depicts “me” under a “lamb,” signifying the importance of righteousness .

11.2. The Primacy of Righteousness and Humility

The speaker emphasizes that seeking righteousness is the first and most important task in life, as stated in the Bible: “Seek first his kingdom and his righteousness” .
All other problems will be resolved once righteousness is established .
Righteousness in a family or nation is crucial for its survival .
Seeking righteousness means acting according to the Shin-in’s words .
To seek righteousness, one must first be humble .
Those who lack humility and constantly criticize others cannot seek righteousness .
The speaker contrasts his own actions, such as providing free meals and paying substantial taxes, as examples of seeking righteousness by helping the poor and promoting equality .
He argues that true righteousness involves supporting struggling family members rather than merely criticizing their habits .

11.3. Humility Through Hardship and Indirect Experience

Humility comes from hardship and suffering (yeondan and gonan) .
Wealthy individuals often lack humility because they haven’t experienced such trials .
The speaker illustrates this with an example: someone who has never had cancer cannot truly understand the suffering of a friend with cancer until they experience it themselves .
Similarly, one cannot truly understand the pain of losing a child until they experience it .
However, through the Shin-in’s teachings, people can indirectly experience and understand these hardships without having to suffer them directly .
Therefore, the priority is always to seek righteousness and align with the Shin-in’s teachings .

11.4. The Path to Success and Divine Providence

The speaker advises that one should always help those in need, even if they are a “fake beggar,” treating them as if they were Jesus .
This act of righteousness is the foundation for any successful endeavor; neglecting it leads to failure .
He cites the example of the Booyoung Group chairman, who became wealthy after starting from humble beginnings and extensively engaged in philanthropy, building thousands of homes for the poor in Cambodia .
The speaker notes a peculiar connection: the Booyoung chairman now occupies the same office building and even the same specific office that the speaker once used .
He interprets this as divine providence (shin-ui seopri), where the chairman’s charitable actions align with the speaker’s own past influence and policies, such as the 100 million won childbirth incentive .
The speaker humorously refers to this as “eoyeong-buyeong” (meaning “idly” or “aimlessly,” but here reinterpreted as “imperial command, rich command”), suggesting a divine alignment .
He concludes that the world ultimately belongs to him, and these events are part of a larger divine plan that will be revealed in the future .
The lecture concludes with a video about free meal services and a final round of applause for the Shin-in .

The Reckoning of Kairos and Chronos is Coming

Date: May 4, 2024

Keywords: Kairos, Chronos, Judgment, Divine Work, Humility

Content

Introduction to the Era of Judgment
Welcome to Cheongpyeong Heaven Palace in this beautiful month of May, the queen of seasons. I extend my wishes for health and peace to all families under the grace of the Divine One, including our domestic and international viewers who faithfully tune into the Saturday lectures. Evidence of the Divine One’s role in saving humanity continues to emerge, and Heaven Palace is destined to develop into a spiritual mecca, attracting people from all over the world. We will now welcome Huh Kyung young, the Divine One, the true essence of the primordial sun, who will achieve coexistence and co-prosperity for all humanity through spirituality, with a round of heartfelt applause.

The Significance of Time: Kairos and Chronos
The scripture from Ephesians 5:15-18 states, “Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil.” This passage emphasizes the importance of discerning how one lives, urging wisdom over foolishness, and redeeming time because the era is fraught with evil. The “evil times” refer to the 21st century, the end times, where nearly everyone harbors malevolent intentions. There are scarcely any truly righteous individuals, perhaps only ten million, who are barely enduring, constantly under attack despite their virtue. This pervasive evil is a characteristic of the current age. While the Bible contains many secrets, my interpretation provides the most accurate understanding, differing from that of any pastor or theologian, as it comes directly from the Divine One.

Time, or “sewol” (세월), is divided into two distinct categories: Chronos and Kairos . Chronos represents meaningless time, such as eating and sleeping at home . In contrast, Kairos signifies meaningful time, like the present moment spent at Heaven Palace . We are currently in an evil era, a “judgmental age” where people habitually condemn others while exalting themselves . Unlike in the past, when neighbors were respected, today’s society is marked by parents who discipline their children harshly but receive no respect in return, leading to a breakdown of familial bonds . This era, where parents engage in futile efforts and children are lost, is deemed evil. It is a time of constant accusation and judgment against others.

The Divine Authorship of Humanity
Consider the Mona Lisa painting . Its value does not lie in the canvas or paint, but in the fact that Leonardo da Vinci created it . If I were to paint an identical copy, even a perfect one, and sign it “Huh Kyung young,” it would hold no value . The true value resides with the creator, da Vinci . Similarly, the value of human beings does not originate from themselves but from God, the divine author . God is the creator of our physical bodies . Therefore, humans possess immeasurable value and must be respected unconditionally, regardless of their circumstances . Every individual is a divine masterpiece .

As divine creations, humans deserve sustenance, support, and assistance in life’s challenges . To disparage others, calling them “scoundrels” or “fraudsters,” is an unacceptable act, as it insults the divine creator .

The Impermissibility of Human Judgment
The author of humanity is God . Just as a replica of the Mona Lisa is not the original, human beings are not mere imitations; our lineage is divine . Only God has the authority to judge divine creations . It is inappropriate for humans, who are themselves divine works, to judge God or other divine creations . Such judgment constitutes a grave error . Therefore, one should not hastily condemn others for alleged wrongdoings, as only a judge can determine guilt . The spirit of the law dictates that it is better to let a hundred criminals go free than to unjustly condemn one innocent person .

Humans lack the authority to judge others . Just as an ordinary painter cannot criticize a da Vinci painting, humans cannot judge other humans, who are creations of the absolute God . To do so is to usurp divine authority . A person who fails to appreciate the value of a masterpiece, like tearing up the Mona Lisa to shield themselves from rain, demonstrates profound ignorance . The value of a single human life is infinite, far exceeding any monetary calculation . Every individual, regardless of appearance or circumstance, is a divine artwork . Therefore, no one has the right to judge another . Instead, one should view every passing person as a divine creation . If someone insults you, consider it as God speaking to you and listen with humility . To criticize others is to spit on one’s own face, insulting the very creator who made them .

The power of judgment held by judges and politicians is delegated by the people . Without this delegation, they would have no authority . Therefore, individuals should not preemptively condemn others, as this infringes upon the authority of judges, police, prosecutors, and even Heaven itself . All injustices will be addressed by Heaven, specifically by the archangels in Baekgung Heaven . Humans need not worry, as these divine processes are already in motion . It is absurd for humans, who are not even da Vinci, to judge other human beings . This era of judgment is indeed an “evil age” where the roles of host and guest have been reversed . This reversal is akin to “Jeon-do-mong-sang” (顛倒夢想, inverted dreams) and “Jeok-ban-ha-jang” (賊反荷杖, the thief turning on the owner), where the thief accuses the victim .

The Distinction Between Kairos and Chronos in Life
The Divine One emphasizes the vast difference between Kairos and Chronos . Chronos represents meaningless time, while Kairos signifies profoundly meaningful time . Most of human life, approximately 99.9%, is spent in Chronos, with only a small fraction dedicated to Kairos . Significant life events such as weddings, the passing of parents, passing a bar exam or civil service exam, childbirth, and death are examples of Kairos moments . These are deeply meaningful times that are never forgotten .

However, time spent at Heaven Palace is considered Kairos time . The more time one spends at Heaven Palace, the higher their spiritual level ascends . Even the journey to Heaven Palace, regardless of distance, contributes to Kairos time and spiritual elevation . This time is imbued with profound significance . Therefore, one should strive to accumulate more Kairos time than Chronos time . A life consumed by drunkenness and aimlessness (취생몽사, chwi-saeng-mong-sa) is entirely Chronos, devoid of true meaning .

Huh Kyung young’s Prophetic Policies and Societal Impact
Huh Kyung young’s political endeavors, including multiple presidential campaigns, were a practice for becoming a world emperor . His policies have transformed Korea, such as the implementation of Saturday holidays and the provision of welfare for seniors over 65 . His proposals, like giving 100 million won for childbirth, are now being adopted by others . His 33 pledges are gradually being realized, enlightening the public and improving their lives . Unlike other politicians with limited terms, Huh Kyung young’s influence is eternal . People acknowledge his foresight regarding Saturday holidays, senior allowances, and national development .

Despite providing immense benefits to the nation, many people, blinded by judgment, fail to express gratitude . Instead, they criticize Heaven Palace’s growth, driven by envy .

The Divine Origin and Value of Humanity
It is crucial to remember that God is the author of every individual . Just as Leonardo da Vinci repeatedly drew and discarded versions of the Mona Lisa before its completion, God, the creator of humanity, can also overturn and judge individuals if they deviate . The Mona Lisa’s evolution, from initial attempts to refined smiles, illustrates a meticulous creative process . Humans are not mere paper creations; they are divine works .

The Distinction Between Spirit and Soul
Animals possess only a soul (혼, hon), while humans possess both a soul and a spirit (영, yeong) . The spirit enables remorse, foresight, and recognition of family, unlike the soul, which is limited to immediate biological needs . Possessing a spirit allows humans to share emotions similar to God’s, though their reason and abilities cannot fully match the divine . God observes humanity for spiritual evolution, not physical .

Spiritual and Genetic Evolution
Humans undergo spiritual evolution, which can manifest as physical changes over generations . For instance, a mother’s desire for her daughter to be taller can lead to genetic changes, resulting in taller offspring . This is not a species-level evolution, like monkeys becoming humans, but rather a spiritual and genetic refinement . Monkeys, possessing only a soul, do not pray to God, seek God, or worry about future sustenance . Their actions are driven by instinct, without concern for the afterlife .

The Example of Esther and the Rejection of Judgment
The story of Esther, a Jewish queen in a foreign land, exemplifies profound faith and courage . Her unadorned beauty and pure heart captivated the king . Raised by her uncle Mordecai, Esther’s exemplary conduct and unwavering faith in God were remarkable . When the king’s chief minister Haman plotted to annihilate the Jews, Esther, despite the risk of death, approached the king, declaring, “If I perish, I perish” . Her courage and determination to save her people deeply moved the king, leading to Haman’s execution and the salvation of the Jews .

This narrative highlights the dangers of judgment and discrimination . While other nations embraced Jews as queens and prime ministers, the Jews themselves often treated foreigners with disdain . This judgmental habit is unlawful . We should not condemn others, even if we choose to keep our distance .

The Inclusive Nature of Empires and the Dangers of Exclusion
Empires like Rome unified diverse peoples, appointing local rulers while maintaining overall control, without regard for ethnicity . Similarly, the Mongol Empire, which once ruled Korea, collected taxes and tributes, including women, but also integrated people from various backgrounds into positions of power . Genghis Khan, for instance, surrounded himself with people from different nations, even adopting an enemy’s child as his successor, demonstrating an inclusive system . Such broad-mindedness is essential for global leadership .

In contrast, the Jewish people’s strict adherence to bloodline created problems, as seen in the story of Esther . Excessive focus on lineage is detrimental .

Huh Kyung young’s Foresight on National Issues
Thirty years ago, Huh Kyung young raised concerns about the low birth rate and the need for nuclear preparedness in North Korea, advocating for nuclear sovereignty . He also championed Saturday holidays, emphasizing the importance of family time for national well-being . Despite facing criticism for these proposals, he maintained that a strong family unit is the foundation of a strong nation . He argued for two-day weekends, recognizing the need for adequate rest .

Personal Discipline and the Pursuit of Kairos
Huh Kyung young emphasizes the importance of avoiding meaningless time . He recounts his own experiences attending night schools, where he was surrounded by troubled youths who indulged in alcohol and cigarettes . Despite this environment, he never partook in such activities, as he was a person dedicated to Kairos, not Chronos . He refused to waste time, even when facing expulsion from school due to unpaid tuition .

He describes an incident where, as a student, he approached a woman in a car at Gwanghwamun, asking for money to pay his tuition . His direct gaze and confident demeanor, despite his impoverished appearance, conveyed sincerity, prompting the woman to help him . This act allowed him to return to school, while his peers, unable to secure funds, remained outside . This illustrates his commitment to minimizing meaningless time and finding solutions . He asserts that the money in the woman’s purse was “his money” because he knew the “password” – a direct, unwavering gaze that communicated his need without begging . Averted eyes, he explains, signal a suspicious individual, perhaps seeking money for illicit purposes .

He never consumed alcohol, tobacco, coffee, soda, or cola, as these five items contribute to meaningless time . He stresses that self-pity and a sense of victimhood lead to destructive behaviors like drinking . There is no room for false pride when one’s creator is God . Forgetting this divine authorship leads to self-exaltation and judgment of others, turning individuals into “prodigal sons” who usurp God’s role .

Huh Kyung young as a Prophet and the Rise of Drug Abuse
Huh Kyung young has gained recognition as a prophet due to his accurate predictions, particularly regarding the low birth rate . Decades ago, when others advocated for birth control, he alone warned of an impending birth crisis, proposing policies like 100 million won for marriage and 30 million won for childbirth . These ideas were initially dismissed as absurd but are now being seriously considered as the crisis deepens . His policies, such as those adopted by the Booyoung Group, are frequently featured in the media, demonstrating his enduring influence . He notes that his proposals, like reducing the number of national assembly members, have been adopted by politicians, who even use his name . His policies have become a “textbook” for politicians .

He states that his foresight stems from his divine nature, allowing him to anticipate national issues that ordinary humans could not .

The Time of the Divine One and the Serpent’s Offspring
John 7:6 states, “My time has not yet come, but your time is always ready. The world cannot hate you, but it hates me because I testify that its works are evil.” This passage, addressed to humanity, signifies that the Divine One’s arrival marks the appointed time . Jesus’ crucifixion was a preparation for this era, offering humanity a two-year opportunity to avoid living wickedly and escape being “offspring of vipers” . However, after this period, the “offspring of vipers” transformed into “offspring of pit vipers,” even more venomous, capable of killing within seven steps .

Huh Kyung young recounts numerous childhood encounters with venomous snakes, surviving bites that would have been fatal to others . He explains that after 2,000 years of opportunity, humanity yielded only about ten million “offspring” (righteous individuals) .

Divine Abilities: Energy and Compatibility
The Divine One demonstrates his unique abilities, such as imbuing objects with energy by writing his name on them . He also performs “compatibility” (궁합, gunghap) tests, which reveal his perfect compatibility with all people and all things . Unlike ordinary individuals whose compatibility with others is rare, Huh Kyung young can improve anyone’s compatibility, even that of global figures like Donald Trump . This power extends to inanimate objects, like a water cup, demonstrating his universal connection .

He explains that his perfect compatibility stems from his omnipresent genetic code . This divine connection prevents milk from spoiling, effectively granting it eternal life . This power to control space and time, influencing compatibility across the globe, is a testament to his divine nature .

Time Travel and the Purpose of Adversity
The Divine One demonstrates his ability to manipulate time and space, even transporting an individual back to their mother’s womb . He explains that physical characteristics, like a person’s nose, reflect their past and developmental stages . He reveals that a person’s early struggles, such as delayed brain development due to a nasal issue, were not misfortunes but rather a divine plan to prevent them from pursuing worldly success (like becoming a lawyer) and instead lead them to encounter the Divine One and attain Heaven .

Adversity, therefore, is often a disguised blessing . What appears to be a misfortune, like financial hardship or relationship problems, can be a catalyst for spiritual growth and a path to meeting the Divine One . Humans cannot discern whether an event is truly good or bad . Financial struggles or physical imperfections, for example, can lead to deeper spiritual contemplation and ultimately to the Divine One . Embracing adversity as it comes, without complaint, is the path to inner peace .

The Nature of Life, Death, and the Soul
Life is likened to a fleeting cloud, and death to its disappearance . However, this perspective, which views human existence solely in material terms, overlooks the presence of the soul . The soul is eternal and transcends the physical body, which eventually perishes . From a spiritual perspective, even seemingly negative events, like a child’s delayed brain development, are part of a divine plan to guide individuals toward spiritual enlightenment and the discovery of the Divine One .

The Divine One’s delayed appearance at Heaven Palace is also part of this Kairos time, allowing individuals to anticipate and contemplate his presence, generating “didorphin” hormones, similar to the excitement of a bride awaiting her groom . This repeated anticipation fosters spiritual growth .

The Alarming Rise of Drug Abuse and the Need for Divine Intervention
The Divine One highlights a disturbing trend: a 58% increase in drug-related arrests within a single year . This alarming growth, projected to double in the coming year, indicates a societal crisis . Drugs are being disguised as everyday products like sunscreen and cosmetics, making them easily accessible to young people . This pervasive drug abuse, leading to children neglecting their parents and succumbing to addiction, underscores the urgency of the Divine One’s intervention . Existing religious institutions have failed to stem this tide, with drug use continuing to rise despite the proliferation of churches . Young people are increasingly disobedient and disengaged from traditional institutions . Parents must be vigilant about their children’s behavior, recognizing that this is not a distant problem but a direct threat .

The Sanctity of the Human Body and the Consequences of Free Will
The human body is a divine masterpiece . To inject drugs into it is akin to defacing the Mona Lisa with ink, an act that would deeply distress its creator . Our bodies are not our own; they are God’s creations . While our consciousness is subject to divine judgment, both our bodies and consciousness were created by God . God granted humanity free will, but this freedom comes with a severe consequence: the process of selection . Just as a farmer selects the best seeds from a harvest, God selects individuals based on their spiritual development .

The Fable of the Four Oxen and the Importance of Unity
The fable of the four oxen, who initially stood together to ward off a lion but were eventually lured away and devoured one by one, illustrates the danger of disunity . Similarly, a father’s dying lesson to his ten sons, demonstrating that a bundle of sticks is unbreakable while individual sticks are easily snapped, emphasizes the strength of unity . He warned his sons against internal strife and external manipulation, particularly from their wives, which could lead to their downfall . This parable serves as a warning against “anti-groups” that seek to divide and conquer Heaven Palace .

The End of the Age of Religion and the Dawn of Super-Religion
The era of religious debate has concluded with the arrival of the Divine One . Religion, by definition, involves believing in what cannot be scientifically proven . However, this age of abstract faith is over because the Divine One provides tangible proof . He introduces “Super-Religion” (초종교, cho-jong-gyo), which transcends traditional religion by scientifically demonstrating the existence of God . Through methods like the “angel test,” he offers visible proof of the divine, allowing people to believe in a God they can see . Previous world religions were merely a “warming-up” phase for the true Divine One’s appearance .

The Divine One’s Manifestations and Universal Compatibility
The Divine One’s arrival signifies the establishment of truth, demonstrating phenomena like the non-decay of matter . His perfect compatibility with all beings confirms his divine nature . As humans are God’s creations, they possess inherent value, regardless of their actions . Therefore, even in death, humans deserve dignity, as they are divine masterpieces . This understanding, when applied to human interactions, reveals the impropriety of judging others .

Super-Science and the Debate on Life
With the advent of Super-Religion, the Divine One directly manifests in human form, revealing a realm beyond scientific comprehension – the world of Super-Science . This revelation impacts contemporary debates, such as the conflict between “pro-choice” (생명 선택론자, saeng-myeong seon-taek-ron-ja) and “pro-life” (생명 옹호론자, saeng-myeong ong-ho-ron-ja) advocates . While pro-choice advocates prioritize individual freedom, pro-life advocates, rooted in a God-centered perspective, uphold the sanctity of life . Historically, societies embraced pro-life principles, leading to population growth . However, in the 21st century, pro-choice views, driven by human-centered desires, have gained prominence, leading to a decline in birth rates and a shift away from divine principles . This era, where human choice overrides divine will, is a sign of the end times and a period of judgment .

The Erosion of Divine Order and the Need for Intervention
The shift towards human-centered choices has led to further deviations, such as “gender selection” (성별 선택론자, seong-byeol seon-taek-ron-ja), where individuals choose their gender, leading to gender-neutral bathrooms in schools and a disregard for divinely ordained male and female roles . This unchecked freedom has caused humanity to stray, even to the point of judging the Divine One . The Divine One, however, has prepared for these challenges, recognizing that such actions, like defacing the Mona Lisa, are an affront to the divine creator . He asserts that societal problems, including crime, are ultimately the responsibility of politicians who fail to create a just society .

Economic Justice and the Divine One’s Policies
The Divine One advocates for economic justice, particularly for the poor . He proposes that interest rates for struggling individuals should be reduced, and preventative measures should be taken to avoid bankruptcy . He criticizes the exorbitant salaries of bank executives, suggesting that their wages should be lowered to protect ordinary citizens from financial hardship . He believes that the government should subsidize interest payments for those in need, allowing them to continue their businesses . He emphasizes that his presidential campaigns are not for personal gain but to educate the public about these essential policies . His policies have significantly contributed to Korea’s development, even being adopted by major corporations and local governments . He asserts that no one else on Earth has had such an impact . The Divine One, having studied all the secrets of the universe since childhood, foresaw these societal issues and came to Earth with solutions .

The End of Traditional Religion and the Primacy of Divine Truth
The Divine One’s arrival signifies the end of traditional religions, which could not provide tangible proof of the divine . He, as the “reincarnated Jesus,” offers direct evidence . He explains that ancient Chinese characters, predating established religions by thousands of years, contain profound spiritual truths that validate biblical narratives . For instance, the character for “forbidden” (禁) depicts two trees (life and knowledge of good and evil) and a mouth, symbolizing the prohibition against eating from the tree of knowledge . The character for “creation” (造) shows earth and a breath, representing God breathing life into humanity . He distinguishes between “saeng-gi” (생기, vital energy) for animals and “saeng-myeong” (생명, life) for humans, indicating that humans receive a spirit, enabling them to know their parents and Heaven .

He also points to the character for “boat” (船), which depicts a boat with eight people, representing Noah’s Ark, a concept that predates the story by thousands of years . These ancient characters, he argues, demonstrate that divine truths existed long before organized religions, rendering all other religions “empty” . His presence, therefore, marks the end of the “religion business” .

The Symbolism of the Cross and the Pursuit of Righteousness
The Divine One connects various symbols to his mission. The cross, for example, represents the person who brought the divine word . The “double cross” (쌍십자가, ssang-sip-ja-ga) symbolizes the ox, indicating that he comes riding an ox . The character for “happiness” (幸) also contains the cross, signifying its foundation . The character for “righteousness” (義) depicts a lamb beneath “me,” emphasizing the importance of seeking righteousness above all else .

The Bible stresses the primacy of seeking God’s kingdom and righteousness . This means acting according to the Divine One’s words before pursuing material wealth or political power . All other aspects of life, including happiness and misfortune, are secondary .

Humility, Ordeal, and Compassion
To seek righteousness, one must first cultivate humility . Those who lack humility and constantly criticize others cannot achieve righteousness . Humility is forged through “ordeal” (연단, yeon-dan) and suffering . Without experiencing hardship, one cannot truly understand the pain of others . For example, a person who has never had cancer cannot truly empathize with a friend suffering from it . Similarly, one cannot comprehend the grief of a mother who has lost a child until they experience it themselves .

By studying with the Divine One, individuals can indirectly experience these ordeals, gaining wisdom and compassion without having to endure them directly . Therefore, prioritizing God’s kingdom and righteousness is paramount; any endeavor undertaken without this foundation is inherently flawed and dangerous .

The Importance of Helping the Less Fortunate
True righteousness involves helping the less fortunate . If one encounters a beggar, even if they only have enough for their own fare, they should contribute to help the beggar, viewing them as a representation of Jesus . Even if the beggar is a fraud, the act of giving with a compassionate heart is what matters . Those who prioritize self-interest and neglect the needy will ultimately fail in their endeavors . The success of one’s business or life depends on how they treat those less fortunate .

The Example of the Booyoung Group Chairman and Divine Providence
The Divine One cites the chairman of the Booyoung Group, a self-made billionaire who, despite his humble beginnings, dedicated himself to extensive philanthropy, building thousands of homes for the homeless in Cambodia and performing charitable acts in Korea . Interestingly, this chairman now occupies the very building and office that the Divine One once owned . This convergence, which the Divine One refers to as “Eou-yeong-bu-yeong” (어영부영, meaning “aimlessly” or “without purpose,” but here reinterpreted to mean “Divine Spirit, Booyoung”), signifies a divine providence . The chairman’s adoption of Huh Kyung young’s policy of giving 100 million won for childbirth further illustrates this divine influence . This seemingly coincidental alignment reveals a deeper spiritual connection and the unfolding of divine will .

The Reckoning of Kairos and Chronos is Coming: Understanding Meaningful and Meaningless Time with Huh Kyung-young

Keyword Frequency
time: 20
Kairos: 10
Chronos: 8
God-man: 8
artwork: 7
Mona Lisa: 7
children: 6
parents: 6
marriage compatibility: 6
drug: 6

Today’s Central Metaphor
The central metaphor compares human beings to the Mona Lisa painting, asserting that just as the painting’s value comes from Leonardo da Vinci, humanity’s inherent worth derives from God-man as their creator.

Lecture in Numbers
1438th: The specific session number of Huh Kyung-young’s Saturday lecture.
5th: The month of May, referred to as the “Queen of Seasons.”
3: The number of flower teams presenting gifts.
3rd: The anniversary of the Gumi Spiritual Center.
5:15-18: The specific verses from Ephesians in the New Testament referenced.
21st century: The current era, described as an “evil time.”
10 million: The approximate number of people considered “not evil” or righteous.
1%: The approximate percentage of time humans spend in Kairos (meaningful time).
99%: The approximate percentage of time humans spend in Chronos (meaningless time).
8 billion: The estimated value of the human body if all organs were sold.
10 billion: The estimated maximum value of the human body.
40: The approximate number of times Leonardo da Vinci redrew the Mona Lisa.
0.001%: The extremely small percentage of Kairos time in human lives.
3-400,000 won: The amount of money provided to seniors over 65 due to Huh Kyung-young’s influence.
100 million won: The amount proposed for childbirth, now being adopted by some.
33: The number of Huh Kyung-young’s public pledges that are “stirring.”
5 years: The typical term of other presidents, contrasted with Huh Kyung-young’s continuous influence.
10-something: The approximate number of Huh Kyung-young’s policies currently in use.
58%: The increase in drug offenders over the past year.
20,000: The number of people booked for drug offenses, up from a few hundred.
100%: The projected increase in drug offenders for the next year.
100 million won: The amount offered by Bu-young Group employees for marriage and childbirth.
14 years: The time elapsed since Huh Kyung-young’s proposals for marriage and childbirth incentives.
7:6-7: The specific verses from John in the New Testament referenced.
2,000 years: The period of opportunity given to humanity after Jesus.
7 steps: The distance a person can walk after being bitten by a “seven-spot viper” before dying.
2 hours: The duration Huh Kyung-young was unconscious after a snakebite.
10 million: The number of “yields” (righteous people) after 2,000 years.
100 points: The perfect marriage compatibility score.
10 years: The period before meeting Huh Kyung-young, when someone’s marriage compatibility was “zero.”
18 years: The age at which individuals in some societies can choose their gender.
10,000 years: The approximate age of certain Chinese characters that predate established religions.
8: The number of people on Noah’s Ark, referenced by a Chinese character.
7 billion won: The annual tax paid by Huh Kyung-young.
2 billion won: The annual amount spent by Huh Kyung-young on free meals.
19th floor: The location of Huh Kyung-young’s former office, now occupied by the Bu-young Group chairman.
500 pyeong: The size of Huh Kyung-young’s former office.
40-story: The height of the twin buildings where Huh Kyung-young’s former office was located.

Signature Sentence
“The author of humans is God-man.”

Concise Summary & Highlights
This lecture asserts that humanity’s inherent value comes from God-man, emphasizing meaningful time and warning against societal decay.
Humanity’s value is derived from God-man as the creator, not from individual human worth.
Time is categorized into Kairos (meaningful) and Chronos (meaningless), with most human life spent in Chronos.
The current era is characterized as an “evil time” or “judgment era,” marked by mutual condemnation and societal breakdown.
Huh Kyung-young’s past political pledges, like Saturday holidays and childbirth incentives, are now being adopted, demonstrating his prophetic insight.
The concept of “marriage compatibility” is introduced as a divine power, with God-man having 100% compatibility with all beings and objects.
The lecture criticizes “life choice” and “gender choice” ideologies as human-centered deviations from divine order, leading to societal decline.
True religion is replaced by “super-religion,” where God-man directly demonstrates divine power through scientific proof.

Scriptural / Religious Citations
Ephesians 5:15-18: “Therefore be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil. So then do not be foolish, but understand what the will of the Lord is. And do not get drunk with wine, for that is dissipation, but be filled with the Spirit.”
John 7:6-7: “Jesus said to them, ‘My time has not yet come, but your time is always at hand. The world cannot hate you, but it hates Me because I testify of it, that its deeds are evil.'”

Historical & Epochal Context
The lecture situates its themes within the 21st century, which it describes as an “evil time” or “judgment era” (定罪時代). This era is characterized by a decline in traditional values, an increase in mutual condemnation, and a rise in social ills like drug abuse. It contrasts this modern period with past times when people honored neighbors and disciplined their children differently. The speaker also references the historical context of Korea’s past under Mongol rule and the Biblical era (Jesus, Esther, Noah’s Ark) to draw parallels and emphasize the cyclical nature of divine intervention and human folly.

Key Figures & Events Referenced
Huh Kyung-young: The speaker, referred to as God-man, who claims to be a divine being, a prophet, and the author of humanity.

This excerpt is from a lecture by Huh Kyung-young, titled “The Reckoning of Kairos and Chronos is Coming.” In this lecture, Huh Kyung-young, who claims to be a divine being, explains his unique worldview and philosophy, emphasizing the distinction between meaningful (Kairos) and meaningless (Chronos) time, and how humanity’s current state reflects a “judgment era.” He also touches upon his past political prophecies and his role as a “divine being” in guiding humanity.

Huh Kyung-young’s Core Philosophy

The Creator and the Created: Understanding Human Value
It’s truly striking how Huh Kyung-young redefines human value not by individual achievements but by their divine origin . He argues that just as a Mona Lisa painting derives its immense value from Leonardo da Vinci, humans derive infinite worth from being creations of God . This perspective radically shifts the basis of respect and judgment, making it an unmissable insight for anyone contemplating human dignity.

여기 인간이 있지? 인간이 이렇게 있으면은 인간에 대해서 가치는 그 자신에게 있는 게 아니여
There are humans, right? If there are humans like this, their value isn’t in themselves.

누구한테 있어? 신에게 있는 거야
It’s in God.

여러분의 몸뚱아리를 제작한 사람이 신이라니까
The one who created your bodies is God.

아니 작자가 신이니까 가치가 있지
No, because the author is God, there is value.

신이 만든 작품이 여러분이야
You are God’s creation.

The “Judgment Era” and the Folly of Human Judgment
Huh Kyung-young’s concept of the “judgment era” is a sharp critique of modern society’s tendency to condemn others . He asserts that judging others is akin to criticizing a divine masterpiece, a profound error that stems from forgetting our own divine authorship . This perspective is a powerful reminder to reconsider our quick judgments and cultivate humility, making it a crucial takeaway for fostering a more compassionate society.

여러분의 정죄는 어마어마한 실수를 범하고 있는 거야
Your condemnation is committing an enormous mistake.

무슨 말인지 알죠? 그러니까 함부로 무슨 누가 뭘 했다 뭐 성추행했다 뭐 함부로 평가하면 되나 안 되나? 안 되는 거야
You understand what I mean, right? So, can you just carelessly evaluate someone, saying they did something or committed sexual harassment? No, you can’t.

여러분의 작자가 신이야
Your creator is God.

여러분이 이걸 망각하고 신으로부터 멀어져 가지고 지가 전부 신이 돼 가지고 남을 정죄하는 거야. 이게 문제라 이 말이야
The problem is that you forget this, distance yourselves from God, become gods yourselves, and condemn others.

Kairos vs. Chronos: The Meaning of Time
The distinction between Kairos (meaningful time) and Chronos (meaningless time) is a profound framework for evaluating how we spend our lives. Huh Kyung-young argues that most of our lives are filled with Chronos, while Kairos moments are rare but crucial for spiritual growth . His emphasis on actively seeking and valuing Kairos, especially through spiritual engagement, offers a compelling challenge to re-evaluate our daily routines and prioritize what truly matters.

세월은 시간인데 시간은 둘로 나눠져
Time is divided into two.

무슨 뭐로 나눠진다고? Kairos 와 Chronos로 나눠지죠? Chronos 이렇게 나눠지죠? 그러면 이거는 이거는 무슨 시간이지? 무의미 시간이야
What is it divided into? Kairos and Chronos, right? Chronos, like this. So, what kind of time is this? It’s meaningless time.

지금 여러분이 하늘궁에 앉아 있는 이 시간은 뭐야? 유의미 시간이야
The time you are sitting here in Haneulgung now, what is it? It’s meaningful time.

그러면 여러분이 집에서 밥 먹고 자고 한 거는 무슨 시간이야? 무의미 시간이야
Then, the time you spent eating and sleeping at home, what kind of time is that? It’s meaningless time.

인간들은 카이로스 시간이 0.001% 돼
Humans have 0.001% Kairos time.

근데 하늘궁에 오면은 카이로스 시간이야
But when you come to Haneulgung, it’s Kairos time.

The Power of Prophecy and Political Impact
Huh Kyung-young’s claims of prophetic foresight regarding national issues like the low birth rate and nuclear armament, decades before they became mainstream concerns, are truly remarkable . He highlights how his “crazy” proposals were initially dismissed but are now being adopted, demonstrating his long-term vision and influence . This section is particularly interesting for understanding how a contrarian voice can eventually shape public discourse and policy.

아무리 머리 좋은 사람들이 서울에서 머리 좋은 사람이 다 모여 있잖아? 이 사람들이 아무리 생각해도 그때 저출산이 앞으로 위기가 온다 이 소리를 한 사람은 내 뿐이야
No matter how smart people are, all the smart people in Seoul are gathered, right? No matter how much these people thought, I was the only one who said that the low birth rate would become a crisis in the future.

아니 아무도 저출산에 대해서 말 한마디 하는 사람이 없고 오히려 산아제한을 부르짖을 때야
No, no one said a word about the low birth rate; it was a time when people were even advocating for birth control.

허경영의 공약은 지금 정치인들의 교본이 돼 있어요
Huh Kyung-young’s pledges have now become a textbook for politicians.

The Interconnectedness of All Things: The “Gung-hap” Test
The “Gung-hap” (compatibility) test, where Huh Kyung-young demonstrates his universal compatibility with all beings and objects is a fascinating and unique aspect of his teachings. His assertion that his “genes” are present everywhere, making everything compatible with him, is a bold claim that challenges conventional understanding of reality . This concept, while unconventional, offers a powerful metaphor for interconnectedness and the potential for harmony in the universe.

신인님은 지구인 전체와 궁합이 100점입니까? 100점이지? 그러니까 내하고 궁합이 안 맞는 사람은 하나도 없어.
Is the divine being 100% compatible with all people on Earth? Yes, 100%, right? So, there’s no one who isn’t compatible with me.

허경영은 모든 사람들에게 궁합을 바꿔줄 수가 있는 능력을 가지고 있어.
Huh Kyung-young has the ability to change everyone’s compatibility.

아니 유전자가 내 유전자가 안 들어가 있는 데가 없어
No, there’s no place where my genes aren’t present.

Embracing Adversity: Turning Misfortune into Fortune
Huh Kyung-young’s philosophy on adversity as a hidden blessing is a profound and comforting message. He argues that what appears to be misfortune (惡運) can actually be a stepping stone to greater fortune (幸運), especially in leading one towards spiritual awakening . This perspective encourages a resilient mindset and offers a powerful reframing of life’s challenges, making it an invaluable insight for personal growth.

이 사람에게 젊어서는 그게 악운이야
For this person, in their youth, that was bad luck.

악운인데 이게 뭐여? 행운이 된 거지?
It was bad luck, but what is it now? It became good luck, didn’t it?

이 사람이 만약 이때 악운이 없고 잘 됐으면 신인을 못 만나
If this person hadn’t had bad luck at that time and things had gone well, they wouldn’t have met the divine being.

악운이 왔다는 거
That bad luck came.

그것도 행운을 주는 거야
That also gives good luck.

The End of Traditional Religion and the Dawn of “Super-Religion”
Huh Kyung-young declares the end of traditional religion and the advent of “Super-Religion” (超宗敎) , where spiritual truths are scientifically demonstrable . He claims that his arrival marks a new era where faith is no longer based on abstract belief but on tangible proof, such as his “angel test” or the non-decay of milk with his name . This bold assertion challenges the very foundation of religious belief and offers a provocative vision for the future of spirituality.

그런데 이 종교의 시대는 끝났어요
But the era of religion is over.

왜냐하면 눈에 안 보여주는 걸 끝까지 믿었다 이 말이야
Because they believed in what wasn’t shown to them until the very end.

초종교는 글자 그대로 초야
Super-religion is literally “super.”

이 초종교 시대는 과학으로 증명할 수 없는 것이 신이야
In this era of super-religion, what cannot be scientifically proven is God.

이걸 과학으로 증명해줘
Prove this scientifically.

The Primacy of Righteousness (義)
Huh Kyung-young emphasizes that seeking righteousness (義) is the absolute first priority in life . He states that all other aspects of life, including happiness, success, and even basic needs, will fall into place once righteousness is established . This teaching, rooted in biblical principles, serves as a powerful moral compass and a fundamental principle for building a just and harmonious society.

이 세상 모든 일 중에 제일 첫 번째
The very first thing in all matters of this world.

그 의를 구하라
Seek that righteousness.

제일 먼저 해야 되는 게 이거야
This is the very first thing that needs to be done.

의를 먼저 구해야 돼
You must first seek righteousness.

그러고 나면 나머지는 전부 다 해결이 돼
And then, everything else will be resolved.

Humility and Hardship: The Path to Righteousness
The connection between humility (謙遜), hardship (苦難), and righteousness (義) is a profound insight into character development. Huh Kyung-young argues that true humility can only be forged through suffering and rigorous training (연단) . This perspective highlights the transformative power of adversity and underscores the idea that empathy and understanding for others’ pain come from personal experience, making it a deeply resonant message for personal growth and compassion.

의를 구하려면 뭐 해야 돼? 겸손이 겸손
What must you do to seek righteousness? Humility, humility.

겸손은 연단에서 오는 거야
Humility comes from discipline.

연단을 겪어야 겸손해지든지 말든지 하지
One must go through discipline to become humble or not.

겸손은 연단과 고난
Humility is discipline and hardship.

고난이 있어야 겸손해지는 거야
One must experience hardship to become humble.

This excerpt is from a lecture by Huh Kyung-young, titled “The Reckoning of Kairos and Chronos is Coming: Understanding Meaningful and Meaningless Time.” In this lecture, Huh Kyung-young, who claims to be a divine being, shares his unique worldview on time, human value, and societal issues, often contrasting his perspectives with conventional wisdom. He emphasizes the importance of “Kairos” (meaningful time) over “Chronos” (meaningless time) and argues that humanity has lost its way by prioritizing self-judgment and material pursuits over divine principles.

Huh Kyung-young’s Unique Worldview

The Divine Origin of Humanity and the Folly of Human Judgment
It is truly striking how Huh Kyung-young elevates the value of every human being by asserting that humans are “God’s masterpieces.” This perspective radically redefines how we should treat ourselves and others, suggesting that judging or demeaning anyone is an affront to the divine creator. It’s a powerful call for unconditional respect and empathy, reminding us that our inherent worth comes from our origin, not our achievements or failures.

모나리자 그림이 뭐 그 종이가 무슨 가치 있나? 그럼 삶아 먹을 거야 뭐 할 거야? 가치가 있는 이유는 다빈치가 그렸기 때문에 가치가 있는 거야. 여기 인간이 있지? 인간이 이렇게 있으면은 인간에 대해서 가치는 그 자신에게 있는 게 아니여. 누구한테 있어? 신에게 있는 거야. 저자가 신이야. 여러분의 몸뚱아리를 제작한 사람이 신이라니까. 그러니까 여러분들은 가치를 잴 수가 있나 없나? 없어요. 무조건 존경해야 돼. 뭐 망한 사람이든 거지든 뭐든 이게 전부 신의 작품이라. 아니 작자가 신이니까 가치가 있지. 모나리자가 다빈치가 했으니까 가치가 있지. 다빈치가 안 만들었으면 가치 없어. 여러분 누가 만들었어? 신이 만든 작품이 여러분이야. 그런데 이 모나리자 그림을 보고 어떤 사람이 비판을 한다 그럼 되겠나? 세상 사람이 그걸 인정하겠나? 아니 그러면 사람을 보고 저 자식은 왜 저리 무능해 이렇게 욕하면 되나 안 되나? 신의 작품이야. 신의 작품.
What value does the Mona Lisa painting have as mere paper? Are you going to boil it and eat it? The reason it has value is because Da Vinci painted it. Here, if there are humans, the value of a human is not in themselves. To whom does it belong? It belongs to God. God is the author who created your body. So, can you measure your value? No, you can’t. You must respect everyone unconditionally. Whether they are ruined or a beggar, all of them are God’s masterpieces. No, because God is the author, there is value. The Mona Lisa has value because Da Vinci made it. If Da Vinci hadn’t made it, it would have no value. Who made you? You are a work created by God. But if someone criticizes this Mona Lisa painting, would that be acceptable? Would the world accept that? No, then, if you look at a person and curse them, saying, “Why is that guy so incompetent?” is that acceptable? No. It’s God’s masterpiece. God’s masterpiece.

여러분의 정죄는 어마어마한 실수를 범하고 있는 거야. 무슨 말인지 알죠? 그러니까 함부로 무슨 누가 뭘 했다 뭐 성추행했다 뭐 함부로 평가하면 되나 안 되나? 안 되는 거야. 신의 작품의 정죄는 판사가 그나마 판결할 때까지는 범죄자가 아니야.
Your judgment is an enormous mistake. Do you understand what I mean? So, can you just casually judge someone for doing something, like sexual harassment? No, you can’t. Judging God’s creation means that a person is not a criminal until a judge makes a ruling.

The “Age of Condemnation” and the Inversion of Values
Huh Kyung-young’s diagnosis of modern society as an “age of condemnation” is a sharp critique. He argues that people are quick to judge others while elevating themselves, a stark contrast to past values where neighbors were respected and children were disciplined. This inversion of values, where parents fight for their children against teachers but receive no respect in return, highlights a profound societal decay.

정죄시대야. 남을 무조건 남을 나쁘게 보는 거야. 자기를 좋게 보고. 이게 이런 시대에 도달했다. 옛날 사람들은 남을 이웃 사람을 많이 높였어. 그리고 자기 자식을 때렸어. 요새는 그냥 자기 자식 때리면 다 잡아 죽여. 그런데 그 자식한테 대우를 받냐? 부모로서. 못 받아 또. 편은 들어주고 막 이웃에 가서 싸우고 선생 맥 잡고 흔드는데 정작 그 자식은 아버지 말 안 들어. 부모로 보지도 않아. 고맙게 생각도 안 해. 무슨 말인지 이해 가죠? 이렇게 사악한 시절이 부모는 부모대로 헛짓하고 있고 자식은 자식대로 엇나가고 있고 이런 시대를 악하다는 거야. 이런 정죄시대. 남에 대해서만 맨날 죄를 묻는 시대야.
It’s an age of condemnation. People unconditionally see others as bad. They see themselves as good. We have reached such an era. In the past, people highly regarded their neighbors. And they disciplined their own children. Nowadays, if you hit your child, you’re practically killed. But do you receive respect from that child as a parent? No, you don’t. You take their side, fight with neighbors, and challenge teachers, but in reality, that child doesn’t listen to their father. They don’t even see you as a parent. They don’t feel grateful. Do you understand what I mean? This is a wicked time where parents are doing useless things and children are going astray. This is what makes this era evil. This age of condemnation. It’s an era where people constantly accuse others.

Kairos (Meaningful Time) vs. Chronos (Meaningless Time)
The distinction between Kairos (meaningful time) and Chronos (meaningless time) is a central theme. Huh Kyung-young asserts that most of our lives are filled with Chronos, while Kairos moments are rare but profoundly impactful. He suggests that time spent in his presence, at “Haneulgung,” transforms into Kairos, elevating one’s spiritual level. This concept encourages a re-evaluation of how we spend our time and what truly holds significance.

세월은 시간인데 시간은 둘로 나눠져. 알겠죠? 무슨 뭐로 나눠진다고? Kairos 와 Chronos로 나눠지죠? Chronos 이렇게 나눠지죠? 그러면 이거는 이거는 무슨 시간이지? 무의미 시간이야. 이거는 무의미 시간이야. 지금 여러분이 하늘궁에 앉아 있는 이 시간은 뭐야? 유의미 시간이야. 그러면 여러분이 집에서 밥 먹고 자고 한 거는 무슨 시간이야? 무의미 시간이야. 알겠죠?
Time is divided into two. Do you understand what it’s divided into? Kairos and Chronos, right? Chronos, like this. So, what kind of time is this (Chronos)? It’s meaningless time. This is meaningless time. The time you are sitting here at Haneulgung right now, what is it? It’s meaningful time. So, the time you spent eating and sleeping at home, what kind of time is that? It’s meaningless time. Do you understand?

The Power of “First Seek His Kingdom and His Righteousness”
Huh Kyung-young reinterprets the biblical teaching to “first seek his kingdom and his righteousness,” emphasizing that righteousness (의) is the ultimate solution to all problems. He links righteousness to humility, which in turn comes from hardship and suffering. This chain of reasoning provides a profound spiritual framework for navigating life’s challenges, suggesting that true success and happiness stem from prioritizing divine principles and empathy for others.

이 세상 모든 일 중에 제일 첫 번째. 그 의를 구하라. 맞죠? 의를 구하라. 그러죠? 그러면 이걸 먼저 구하라 그러죠? 제일 먼저 해야 되는 게 이거야. 의를 먼저 구해야 돼. 그러고 나면 나머지는 전부 다 해결이 돼. 알겠죠? 그러니까 가정에 의가 없다. 끝이야. 나라에 의가 없다. 끝이야. 그러면 사람들이 죽게 됐을 때 살아나는 비밀번호가 의야. 이게 성경에서 제일 강조하는 부분이야. 요 앞에 뭐가 붙어? 먼저 그의 나라와 그의 의를 구하라. 먼저 딱 붙어 있어. 모든 것에 우선되는 게 신인에게 신인을 만나는 것이 첫 번째야. 뭔지 알지? 의를 구한다는 거는 신인의 말대로 행동하는 걸 말해. 그다음에 먹고 사는 거야. 그다음에 뭘 정치하는 거고 그다음에 뭘 하는 거야. 먼저 그의 나라와 그의 의를 구해야 돼.
Among all things in this world, the very first thing. Seek righteousness. Right? Seek righteousness. Right? So, it says to seek this first, right? This is the very first thing you must do. You must seek righteousness first. After that, everything else will be resolved. Do you understand? So, if there is no righteousness in the family, it’s over. If there is no righteousness in the nation, it’s over. Then, when people are about to die, the password to survive is righteousness. This is the most emphasized part in the Bible. What is attached before it? “First seek his kingdom and his righteousness.” It’s attached right there. The priority in everything is meeting the divine being first. Do you understand? Seeking righteousness means acting according to the words of the divine being. After that comes eating and living. After that comes politics, and after that comes everything else. You must first seek his kingdom and his righteousness.

의를 구하는데 제일 먼저 의를 구하는데 뭐 해야 돼? 겸손. 겸손이라 이 말이야 겸손. 의를 구하려면 첫째 겸손해져야 되는데 말만 꺼내면 남의 흉만 봐. 이거 되겠나? 안티 되겠나? 안 되는 거야. 겸손을 없는 자 의를 구하지 않는 자의 말에 우리가 귀를 기울이면 되나? 먼저 모든 것이 먼저가 의를 구하는 자인가 아닌가를 봐야 해.
To seek righteousness, what must you do first? Humility. It means humility. To seek righteousness, you must first become humble, but if you just open your mouth and criticize others, will that work? No, it won’t. Can we listen to the words of those who lack humility and do not seek righteousness? First, in everything, you must see whether the person is seeking righteousness or not.

The Role of Adversity: From Misfortune to Fortune
Huh Kyung-young offers a unique perspective on adversity, suggesting that what appears to be misfortune (악운) can actually be a disguised blessing (행운). He illustrates this with personal anecdotes, emphasizing that challenges often lead individuals to spiritual growth and ultimately to him. This reframing of suffering as a catalyst for profound personal transformation is a powerful message of hope and resilience.

이 사람에게 젊어서는 그게 악운이야. 악운인데 이게 뭐여? 행운이 된 거지? 이게 여러분들은 내가 하늘에 기도한다. 내 좀 부자 되게 해주세요. 그때 부자 된 놈은 다 망해. 항상 안 들어주는 것도 들어주는 거야. 무슨 말인지 알지? 이 사람이 만약 이때 악운이 없고 잘 됐으면 신인을 못 만나. 그래 안 그래? 짐승으로 돌아가겠지. 당장은 그게 좋은 것 같지. 출세했겠지. 출세가 아니야. 자기 인생 망친 거야. 알겠지? 그러니까 아니 내가 행운을 달랬는데 왜 악운을 줍니까? 이렇게 시비 걸면 되나?
For this person, in their youth, that was misfortune. But what is this misfortune? It became good fortune, didn’t it? This is what you all do when you pray to heaven. “Please make me rich.” Those who become rich then all fail. Not answering is also a form of answering. Do you understand what I mean? If this person hadn’t had misfortune at that time and had done well, they wouldn’t have met the divine being. Right? They would have returned to being an animal. It might seem good at first. They might have succeeded. But it’s not success. They would have ruined their own life. Do you understand? So, can you argue, “No, I asked for good fortune, so why are you giving me misfortune?”

이게 어머 그때 내가 최악운이었는데 이게 바로 행운이었구나. 나는 그 마누라하고 천년만년 살자고 했는데 마누라한테 쫓겨났다 이 말이야. 서로 헤어졌다. 그런데 이게 그게 오히려 이상한 일을 만들어내. 맞아 맞아. 그러니까 여러분들은 어떠한 운이 와도 그게 불행인지 그게 다행인지 알 수 있는 사람은 없어. 맞아 맞아. 그렇다고 그때 여러분 애기가 뱃속에서 천사테스트 하냐? 그래 안 그래? 그러니까 여러분은 악운이다 행운이다 이런 거 따지면 되나 안 되나? 따질 필요가 없어.
“Oh, that was my worst misfortune at the time, but it turned out to be good fortune.” I wanted to live with that wife for a thousand years, but I was kicked out by her, so to speak. We separated. But that actually created strange things. Right, right. So, no one can know whether any luck that comes your way is misfortune or good fortune. Right, right. Does your baby in the womb take an angel test at that time? Right? So, should you argue whether it’s bad luck or good luck? No, there’s no need to argue.

The End of Traditional Religion and the Dawn of “Super-Religion”
Huh Kyung-young declares the “end of traditional religion” and the advent of “super-religion,” where divine truths are scientifically demonstrable. He argues that traditional religions, based on faith in the unseen, are merely a “warming-up” phase for the direct, verifiable experience of the divine he offers. This bold claim challenges established spiritual paradigms and positions him as a direct, tangible manifestation of the divine.

종교는 다른 말로 말하면 과학으로 증명할 수 없는 것을 그죠? 할 수 없는 것을 믿는 거거든. 그죠? 이걸 신앙이라 그래. 그러니까 과학으로 증명할 수가 없죠? 그런데 이 종교의 시대는 끝났어요. 왜냐하면 눈에 안 보여주는 걸 끝까지 믿었다 이 말이야. 그런데 목사나 신부들이 천국을 가는지 지옥을 가는지 자기 부모가 어디 있는지 아는 사람이 없어. 전부 추상이야. 허상이죠? 그래서 허상이라는 게 밝혀졌어. 왜 밝혔냐? 신인이 옴므로. 그러니까 과학으로 증명할 수 있는 것을 없는 것을 믿는 게 신앙인데 내가 옴으로써 어떻게 돼버렸어? 초종교는 이거는 종교고 초종교는 글자 그대로 초야. 알죠? 초 초종교란 말이야. 종교를 벗어난 거죠? 그죠? 이 초종교 시대는 과학으로 증명할 수 없는 것이 신이야. 신앙이면서 또 신이야. 맞아 맞아. 이걸 과학으로 증명해줘. 맞죠? 과학으로 증명해 주는데 과학으로는 도저히 측정이 안 돼. 안 되는데 과학적으로 보여줘. 눈으로 보여줘. 천사 테스트를 하든 여러 가지 방법을 보여주죠? 그러니까 이 과학으로 증명할 수 없는 신을 믿던 이 사람들이 눈으로 보는 신을 믿는 거야.
Religion, in other words, is believing in something that cannot be scientifically proven, right? Believing in what cannot be done. Right? This is called faith. So, it cannot be scientifically proven, right? But the era of religion is over. Because people believed in what was not visible until the very end. But no pastor or priest knows whether they are going to heaven or hell, or where their parents are. It’s all abstract. It’s an illusion, right? So, it has been revealed that it’s an illusion. Why was it revealed? Because the divine being has come. So, faith is believing in something that cannot be scientifically proven, but with my coming, what has happened? Super-religion is, this is religion, and super-religion is literally “super.” You know? It’s super-religion. It’s beyond religion, right? Right? In this era of super-religion, what cannot be scientifically proven is God. It is both faith and God. Right, right. I prove this scientifically. Right? I prove it scientifically, but it cannot be measured by science at all. It cannot be, but I show it scientifically. I show it with your eyes. I show it through various methods, whether it’s an angel test or something else, right? So, these people who believed in a God that cannot be scientifically proven are now believing in a God they can see with their own eyes.

The Perils of Human Freedom: Life, Gender, and Societal Decay
Huh Kyung-young critically examines the consequences of human freedom, particularly in the context of “life choice” and “gender choice.” He argues that while freedom is given, its misuse leads to societal decay, exemplified by rising drug use and the breakdown of traditional family structures. His assertion that humanity’s unchecked freedom is leading to a “reckoning” is a stark warning about the potential for self-destruction when divine guidance is ignored.

생명선택론자들이 있어. 자기가 애를 낳고 싶으면 낳고 유산시키면 유산시키는 거 여자의 자유에다가 줘야 된다. 이게 생명선택론자들이야. 이거는 유산하면 무조건 죄를 짓는 것이다. 생명옹호론자들이야. 그래 안 그래? 그러면 생명옹호론자와 생명선택론자에 누가 더 옳은 것이야? 내가 물어보는 거야. 생명옹호론자가 옳나? 생명 선택론자가 옳나? 그럼 여자가 애를 배 가지고 그 환경이 안 됐는데 애를 끝까지 낳아가지고 그 사생아 강간을 당했는데 애를 낳아야 되냐 선택을 해야 되냐? 그럼 여자의 인권은 또 어디 가노? 그러니까 이걸 가지고 이제 여러분이 생각해 봐.
There are life-choice advocates. They believe that a woman should have the freedom to choose whether to have a child or to abort it. These are the life-choice advocates. On the other hand, there are life-advocacy advocates who believe that abortion is always a sin. Right? So, who is more correct between the life-advocacy advocates and the life-choice advocates? I’m asking you. Are the life-advocacy advocates correct, or are the life-choice advocates correct? So, if a woman is pregnant and the circumstances are not good, should she carry the child to term, or should she have the choice to abort if she was raped? Then where does a woman’s human rights go? So, now you think about this.

이 선택을 좋아하다 보니까 뭐를 선택하냐면은 이 사람들이 성별을 선택해버려. 성별을 선택론자들이 나온 거야. 아니 스물 18까지는 어머 나는 남자다 여자다 걸려. 남자 여자 말을 못 써. 지가 18세 이후에 자기 성별을 정하는 거야. 그래 가지고 미국에 가면 학교 교실에 화장실이 전부 남녀 공용이 돼 버렸어. 나는 남자도 아니고 여자도 아니야. 이래 가지고 아무 화장실이나 들어가니까. 남녀 이거 써놓면 법에 걸려요. 이게 뭐 하는 사람들이야? 이제 남녀도 선택론을 택하는 거야. 원래 우리가 하늘에서 정해줬어. 남자는 남자로 여자는 여자로. 이게 안 통하는 시대가 됐단 말이야. 그러니까 인류의 자유권을 줘 놨더니 배가 산으로 올라가.
Because they like this choice, what they choose is gender. Gender-choice advocates have emerged. No, until the age of 18, they get caught saying, “Oh, I’m a boy” or “I’m a girl.” They can’t use the words “boy” or “girl.” They decide their own gender after the age of 18. So, in America, school restrooms have all become gender-neutral. “I’m neither a boy nor a girl.” So, they just go into any restroom. If you write “men” or “women,” it’s against the law. What kind of people are these? Now, even gender is a matter of choice. Originally, heaven determined it for us. Men as men, women as women. That era is no longer valid. So, when humanity was given the right to freedom, the boat went up the mountain.

The concept of “time” can be divided into two categories: Kairos and Chronos. Kairos refers to meaningful time, while Chronos refers to ____ time.

(meaningless, Kairos signifies moments of significant meaning or opportunity, whereas Chronos represents sequential, ordinary, or meaningless time. A common misconception is that all time has inherent meaning, but Chronos highlights the mundane aspects of existence.)

According to the text, what is the primary reason the current era is described as “evil” or “wicked”?
(It is a “judgmental era” where people constantly criticize and find fault with others while elevating themselves, leading to societal breakdown and a lack of respect for others. A common misconception is that “evil” refers to widespread criminal activity, but here it emphasizes a pervasive negative social attitude.)

True or False: The text suggests that the value of a human being is inherent in their physical body and individual achievements.
(False, The text states that the value of a human being comes from being a creation of God, not from their physical body or personal accomplishments. A common misconception is that self-worth is derived from personal attributes, but the text emphasizes divine authorship.)

What is the primary difference between Kairos and Chronos time in a person’s life, as described in the text?
(Kairos time is rare and deeply meaningful, such as a wedding or the birth of a child, while Chronos time makes up 99% of life and is largely meaningless, like daily routines. A common misconception is that all time spent on important events is Kairos, but Kairos specifically refers to profoundly significant, unforgettable moments.)

True or False: The text implies that experiencing “bad luck” (악운) is always a negative event that hinders spiritual growth.
(False, The text suggests that what appears as “bad luck” can often be a hidden “good fortune” (행운) that leads individuals toward spiritual discovery or meeting a divine being. A common misconception is that all misfortune is purely negative, but the text reframes it as a potential catalyst for positive change.)

Intermediate
How does the text explain the concept of “judgment” (정죄) in relation to human beings and their divine origin?
(The text argues that humans, being creations of God, should not judge other humans, just as a painting should not judge its artist. Judging others is seen as an immense mistake, usurping divine authority. A common misconception is that humans have the right to judge based on their own moral standards, but the text asserts that only the creator has that right.)

What is the significance of the “Dinolpin” hormone in the context of Kairos time, as described in the lecture?
(Dinolpin is a hormone released during moments of intense anticipation and excitement, particularly when awaiting a significant event or person, such as the speaker’s appearance. This release enhances the meaningfulness of Kairos time. A common misconception is that excitement is purely emotional, but the text links it to a specific physiological response that deepens the experience of meaningful time.)

According to the text, what is the fundamental difference between humans and animals regarding their “spirit” (영) and “soul” (혼)?
(Humans possess both a spirit (영) and a soul (혼), allowing for introspection, future prediction, and family recognition, while animals only have a soul (혼), limiting them to instinctual behaviors without remorse or concern for the future. A common misconception is that animals have spirits like humans, but the text differentiates their capacities for self-awareness and spiritual connection.)

What is the “judgmental era” (정죄시대) and how does it manifest in contemporary society, according to the speaker?
(The “judgmental era” is characterized by people constantly condemning others while exalting themselves, leading to societal breakdown, disrespect for elders, and a focus on finding fault. It manifests in behaviors like children disrespecting parents despite parental overprotection. A common misconception is that judgment is merely criticism, but the text portrays it as a pervasive, destructive social attitude.)

Short Answer: Explain the speaker’s perspective on the value of human life, drawing a comparison to Leonardo da Vinci’s Mona Lisa.
(The speaker asserts that human life holds infinite value because humans are creations of God, just as the Mona Lisa’s immense value comes from being painted by Leonardo da Vinci. This divine authorship means humans are beyond human judgment or valuation.)

Short Answer: How does the speaker connect the concept of “bad luck” (악운) to “good fortune” (행운) in a person’s life journey?
(The speaker explains that what appears as “bad luck” or misfortune can often be a disguised “good fortune” that serves a higher purpose, such as leading an individual to spiritual awakening or to meet a divine being. These challenging experiences are seen as necessary “training” to detach from worldly attachments and prepare for a spiritual path.)

Advanced
The text discusses “life advocacy” (생명옹호론자) and “life choice” (생명선택론자). How do these two perspectives reflect the shift from a “God-centered” to a “human-centered” worldview, and what are the societal consequences of this shift?
(Life advocacy, which emphasizes preserving all life, is seen as God-centered, reflecting traditional values where life is sacred. Life choice, which prioritizes individual autonomy over procreation and abortion, is human-centered. The shift to life choice leads to societal issues like declining birth rates and the emergence of “gender choice” (성별선택론자), indicating a “wicked era” where human desires override divine principles, causing societal chaos. A common misconception is that individual choice is always progressive, but the text frames it as a deviation from divine order with negative consequences.)

How does the speaker use ancient Chinese characters (한문) to “scientifically prove” the narratives of major religions, particularly Christianity, and what does this imply about the nature of “super-religion” (초종교)?
(The speaker claims that ancient Chinese characters, predating established religions, contain visual representations of biblical events like the forbidden fruit (“나” for nakedness, “금” for prohibition), creation (“조” for creation from earth and breath), Noah’s Ark (“선” for boat with eight people), and even the devil (“마” for demon). This “scientific proof” through ancient linguistics suggests that these narratives are universal truths, not mere faith-based stories. “Super-religion” transcends traditional faith by offering tangible, verifiable evidence of divine presence and principles, making previous religions mere “warm-ups.” A common misconception is that science and religion are inherently separate, but the text attempts to bridge them through linguistic evidence.)

Short Answer: Explain the concept of “righteousness” (의) as the “first priority” (첫 번째) in life, and how it relates to “humility” (겸손) and “hardship” (고난/연단).
(Righteousness is presented as the absolute first priority in life, meaning acting according to divine will and seeking the divine being. Achieving righteousness requires humility, which in turn is cultivated through hardship and suffering (고난/연단). These experiences break down arrogance and foster empathy, allowing individuals to truly understand and act righteously towards others.)

Short Answer: Describe the speaker’s unique approach to “time travel” and “space manipulation” as demonstrated through the “compatibility test” (궁합 테스트) and the “age regression” (어머니 자궁으로 돌아가라) examples.
(The speaker claims the ability to manipulate time and space at will. This is demonstrated by instantly changing a couple’s marital compatibility from “zero” to “100 points” and by regressing an individual’s physical state to their mother’s womb, showing corresponding changes in their physical strength. These acts are presented as direct evidence of divine power over the fundamental dimensions of existence.

The Reckoning of Kairos and Chronos: Understanding Meaningful and Meaningless Time with Huh Kyung-young

Basic Information

Lecture Session and Date: 1438th Saturday Lecture, May 4, 2024
One-sentence Main Theme or Title Summary: Huh Kyung-young, the God-man, explains the impending reckoning of Kairos (meaningful time) and Chronos (meaningless time), urging humanity to prioritize spiritual growth and divine connection in an era characterized by judgment and moral decay.
Location: Sky Temple (하늘궁)
Key Segments:
- Introduction and Offerings: The lecture begins with greetings and the presentation of flowers and carnations by various Sky Temple center heads, celebrating the God-man and the Sky Temple’s growth.
- Interpretation of Ephesians 5:15-18: Huh Kyung-young provides a unique interpretation of biblical verses, linking “evil times” to the current 21st-century era of judgment and moral decline.
- Distinction Between Kairos and Chronos: A core teaching on the two types of time, emphasizing the importance of meaningful, spiritually significant time over mundane, meaningless time.
- Human Value and Divine Authorship: An analogy of the Mona Lisa painting to explain that human value derives from their divine creator, the God-man, rather than their own perceived worth.
- Prophetic Insights and Policy Impact: Discussion of Huh Kyung-young’s past policy proposals (e.g., Saturday holidays, elderly allowances, birth incentives) as prophetic insights that are now being adopted, demonstrating his enduring influence.

Core Messages
The Dual Nature of Time (Kairos and Chronos): Time is divided into Kairos (유의미 시간 – meaningful time) and Chronos (무의미 시간 – meaningless time). Meaningful time involves activities that elevate one’s spiritual level, such as attending Sky Temple, while meaningless time encompasses mundane daily activities like eating and sleeping. Prioritizing Kairos is crucial for spiritual advancement.
Humanity as Divine Creations: Humans are the God-man’s (신인) creations, akin to how Leonardo da Vinci created the Mona Lisa. Therefore, every human possesses infinite value and should not be judged or criticized by others, as this disrespects their divine author.
The Era of Judgment (정죄시대): The current age is a “Judgment Era” (정죄시대) where people are quick to condemn others while elevating themselves. This pervasive negativity and lack of humility are symptoms of an “evil time” (악한 때) that deviates from divine principles.
The Primacy of Righteousness (義): The most important pursuit in life is to “seek first His kingdom and His righteousness” (먼저 그의 나라와 그 義를 求하라). This means acting in accordance with the God-man’s teachings and demonstrating humility, which is cultivated through hardship and trials.
The God-man’s Role in a Decaying World: As society faces increasing moral decay, drug abuse, and family breakdown, the God-man’s presence is essential. He provides hope and guidance that traditional religions have failed to offer, demonstrating divine power through tangible proofs and prophetic insights.
Detailed Summary

The Advent of the God-man and the Sky Temple
The lecture commenced with a warm welcome to attendees at the Sky Temple and online viewers, emphasizing the God-man’s (신인) role in saving humanity and the Sky Temple’s (하늘궁) destiny as a global spiritual mecca. The presentation of flowers and carnations by various center heads symbolized gratitude and recognition of the God-man’s divine presence. This segment established the reverent atmosphere and the growing influence of the Sky Temple movement.

Understanding Time: Kairos and Chronos
Huh Kyung-young interpreted Ephesians 5:15-18, stating that the biblical reference to “evil times” (때가 악하니라) refers to the 21st century, an era marked by pervasive negativity and moral decline. He introduced the concept of time being divided into Kairos (유의미 시간 – meaningful time) and Chronos (무의미 시간 – meaningless time).

Main Assertions: The current era is inherently “evil” due to widespread judgment and a lack of righteous individuals. Time itself is not uniform but carries different spiritual weights.
Explanation: Chronos represents ordinary, mundane time spent on daily activities like eating and sleeping. Kairos signifies meaningful, significant time, such as attending Sky Temple lectures, major life events like weddings, births, or deaths, or achieving significant milestones.
Practical Message: Individuals should strive to maximize their Kairos time, as it contributes to spiritual growth and elevation. Time spent at Sky Temple, even the journey there, is considered Kairos, elevating one’s spiritual level.

The Era of Judgment and Divine Authorship
This section delved into the “Judgment Era” (정죄시대), where people are quick to condemn others. Huh Kyung-young used the analogy of the Mona Lisa to illustrate the inherent value of human beings.

Main Assertions: Society has devolved into an age where judgment of others is rampant, contrasting with past eras where neighbors were respected, and children were disciplined. This judgmental attitude is a grave error.
Analogy: The Mona Lisa painting’s immense value comes not from the canvas or paint, but from its creator, Leonardo da Vinci. Similarly, human beings derive their infinite value from their creator, the God-man (신인).
Practical Message: Criticizing or judging another person is akin to criticizing a divine masterpiece. All humans, regardless of their status or perceived flaws, are sacred works of the God-man and deserve respect and support. This includes providing for the needy and refraining from slander.

The God-man’s Prophetic Policies and Enduring Influence
Huh Kyung-young discussed his past political campaigns and policy proposals, presenting them as prophetic insights that are now being adopted by society.

Main Assertions: His policies, such as Saturday holidays, elderly allowances, and birth incentives, were initially met with skepticism but are now being implemented, demonstrating his foresight and positive impact on the nation.
Examples:
- Saturday holidays: Advocated for increased leisure time for families to strengthen national foundations.
- Elderly allowances: Proposed financial support for seniors.
- Birth incentives: Suggested significant financial aid for childbirth to address low birth rates.
Practical Message: The God-man’s influence extends beyond direct political office, continuously shaping national policies and enlightening the public, proving his enduring relevance and divine mission.

The Nature of the Soul and Spiritual Evolution
This segment explored the distinction between the soul (혼) and spirit (영) in humans and animals, and the concept of spiritual evolution.

Main Assertions: Animals possess only a soul, driven by instinct, while humans possess both a soul and a spirit, enabling remorse, foresight, and familial bonds. Human evolution is spiritual, not biological.
Explanation: The spirit (영) allows humans to feel remorse, predict the future, and recognize family, reflecting a divine connection. The soul (혼), present in animals, primarily focuses on immediate needs and offspring care without deeper emotional or spiritual ties.
Practical Message: Humans are undergoing spiritual evolution, not physical. This evolution is influenced by one’s inner thoughts and desires, leading to changes in physical attributes over generations. The God-man observes this spiritual progress.

The Story of Esther and the Importance of Righteousness
Huh Kyung-young recounted the biblical story of Esther, highlighting themes of courage, divine intervention, and the dangers of judgment.

Main Assertions: Esther’s story exemplifies courage, faith, and the power of divine will over human prejudice. It also serves as a critique of the Jewish people’s historical tendency to discriminate against gentiles, contrasting with other nations’ more inclusive practices.
Biblical Reference: The story of Esther, an orphaned Jewish woman who became queen and saved her people from Haman’s plot, is used to illustrate the importance of acting righteously and trusting in a higher power.
Practical Message: The narrative underscores the God-man’s disapproval of judgment and discrimination. It encourages humility and refraining from condemning others, emphasizing that such actions are “illegal” in the divine order.

The God-man’s Omnipotence: Compatibility and Time Manipulation
This section showcased the God-man’s unique abilities, including universal compatibility and the power to manipulate time.

Main Assertions: The God-man possesses 100% compatibility with all beings and objects, a power that can influence relationships and even the state of matter. He can also manipulate time, demonstrating past and future states of individuals.
Demonstrations:
- Compatibility Test: Using a physical test (e.g., holding hands and testing balance), Huh Kyung-young demonstrated his 100% compatibility with individuals, objects (like a water cup), and even global figures like Donald Trump, whose marital compatibility he claimed to instantly improve.
- Time Travel/Manipulation: He demonstrated the ability to revert an individual’s physical state to an earlier age (e.g., one year old or even in the womb), revealing past physical conditions and their impact on current development.
Practical Message: These demonstrations serve as tangible proof of the God-man’s divine nature and power, distinguishing him from ordinary religious figures. They illustrate his ability to influence reality and offer blessings.

The Nature of Fortune: Misfortune as Hidden Blessing
Huh Kyung-young discussed the paradoxical nature of fortune, where perceived misfortune can often be a hidden blessing leading to spiritual growth.

Main Assertions: What appears to be bad luck (악운) can often be a disguised blessing (행운), guiding individuals toward spiritual paths and the God-man.
Explanation: Difficulties, financial struggles, or personal setbacks can serve as catalysts for introspection and seeking deeper meaning, ultimately leading individuals to the Sky Temple and the God-man’s teachings.
Practical Message: Do not despair in times of hardship. Embrace challenges as opportunities for spiritual development and a path to divine connection. The God-man’s teachings help individuals understand the deeper purpose behind their experiences.

The End of Traditional Religion and the Dawn of Super-Religion
This segment declared the end of traditional religious eras and the advent of a “Super-Religion” (초종교) based on scientific proof and direct divine manifestation.

Main Assertions: Traditional religions, based on faith in the unprovable, are now obsolete. The God-man’s arrival marks the beginning of a Super-Religion where divine phenomena are scientifically demonstrable and directly observable.
Explanation: Unlike traditional faiths where spiritual concepts are abstract, the God-man provides tangible evidence of divine power (e.g., non-decaying milk, compatibility tests). This shift moves humanity from blind faith to verifiable spiritual truth.
Practical Message: The era of abstract religious belief is over. Humanity is now called to recognize and follow the God-man, who offers direct proof of the divine, transcending conventional religious boundaries.

The Crisis of Modern Society: Life, Gender, and Judgment
Huh Kyung-young addressed contemporary societal issues, including debates on life and gender choices, linking them to humanity’s deviation from divine principles.

Main Assertions: Modern society’s embrace of “life choice” (생명선택론자) and “gender choice” (성별선택론자) ideologies reflects a human-centric worldview that clashes with the God-man’s divine-centric perspective. This deviation leads to societal decay and judgment.
Examples:
- Life Choice vs. Life Advocacy: The debate over abortion, where human choice overrides the divine sanctity of life.
- Gender Choice: The modern trend of individuals choosing their gender, challenging divinely ordained male and female identities.
Practical Message: These trends are symptoms of an “evil time” and a “judgment era” where humanity’s freedom has led to self-destruction. The God-man’s presence offers a solution to these crises by re-establishing divine order and values.

Key Quotes Collection

“Therefore, watch carefully how you walk, not as unwise men but as wise, making the most of your time, because the days are evil.” (Context: Quoting Ephesians 5:15-16 to introduce the concept of “evil times.”)
“Time is divided into two: Kairos and Chronos. Chronos is meaningless time. Kairos is meaningful time. The time you are sitting here at Sky Temple is meaningful time.” (Context: Explaining the fundamental distinction between meaningful and meaningless time.)
“The value of humans is not in themselves; it is in the God-man. The author is the God-man.” (Context: Using the Mona Lisa analogy to explain humanity’s inherent divine value.)
“So, for that person, if they are hungry, you must feed them; the state must provide living expenses; if they cannot marry, they must be married off; if they lack ability, many people must help them.” (Context: Advocating for compassion and support for all humans as divine creations.)
“When someone passes by, it is a work of the God-man passing by. If that person curses me, it is the God-man cursing me.” (Context: Emphasizing profound respect for all individuals as divine creations, even in the face of negativity.)
“So, should we have a lot of Kairos time or Chronos time in our lives? We should have a lot of Kairos time.” (Context: Direct advice on prioritizing meaningful experiences for spiritual growth.)
“My policies are continuously enlightening the people. They are making the people comfortable, and politicians are studying my policies, and they are being realized.” (Context: Reflecting on the lasting impact and prophetic nature of his political proposals.)
“The world does not hate you, but it hates me because I testify that its deeds are evil.” (Context: Quoting Jesus from John 7:7, relating it to his own role in exposing the world’s evils.)
“Life is like a piece of floating cloud rising, and death is like a piece of floating cloud disappearing.” (Context: Describing the transient nature of physical existence, contrasting it with the eternal soul.)
“Your body is not yours; it is the God-man’s creation.” (Context: Warning against self-harm and drug abuse as defilement of a divine creation.)
“Super-Religion (초종교) proves God scientifically.” (Context: Defining the new era of Super-Religion where divine phenomena are scientifically verifiable.)
“First, seek His kingdom and His righteousness. Then everything else will be resolved.” (Context: Highlighting the ultimate priority of seeking divine righteousness for all aspects of life.)

Historical / Doctrinal Connections
This lecture builds upon Huh Kyung-young’s established teachings by integrating several core doctrines:

Divine-Human Theory: The concept of humanity as the God-man’s (신인) creation, akin to the Mona Lisa, reinforces his central teaching that humans possess inherent divine value and should not be judged. This is a consistent theme in his lectures, emphasizing the sacredness of life and the ultimate authorship of the God-man.
Immortality Principles and Spiritual Evolution: The distinction between Kairos and Chronos time directly relates to his teachings on spiritual growth and the elevation of one’s soul. By prioritizing meaningful time, individuals contribute to their spiritual evolution, a path towards the “Sky Palace” (백궁천국) and eternal life. The discussion of soul (혼) and spirit (영) further elaborates on the spiritual nature of human existence, contrasting it with animalistic instincts.
33 Policies and Prophetic Insights: His recounting of past policy proposals (e.g., Saturday holidays, birth incentives) serves as a recurring demonstration of his prophetic abilities and foresight. These policies, initially dismissed, are now being adopted, validating his claims of divine wisdom and influence on national affairs. This reinforces his role as a divine leader whose words manifest in reality.
The End of Traditional Religion: The declaration of the “Super-Religion” (초종교) era, where divine phenomena are scientifically demonstrable, is a significant development. This builds on his long-standing critique of conventional religions for their inability to provide tangible proof or lead humanity to true spiritual understanding. The Super-Religion concept positions him as the ultimate spiritual authority, transcending all previous faiths.
Critique of Modern Societal Ills: His analysis of “life choice” and “gender choice” ideologies connects to his broader critique of human-centric values that deviate from divine order. This reinforces his message that humanity’s pursuit of absolute freedom without divine guidance leads to moral decay and societal crises, necessitating the God-man’s intervention.
Newly Emphasized Points or Developments:
The “Judgment Era” (정죄시대): While the concept of an “evil time” is not new, the explicit labeling of the current period as a “Judgment Era” with a focus on pervasive human judgment of others is a strong emphasis. This highlights the urgency of spiritual correction.
Direct Scientific Demonstrations of Divine Power: The live demonstrations of “compatibility” with all objects and individuals, and the manipulation of time to reveal past physical states, are concrete, “scientific” proofs of his divine power. This moves beyond mere prophecy or philosophical explanation to direct, observable phenomena, solidifying the “Super-Religion” concept.
The Paradox of Misfortune as Blessing: The detailed explanation of how “misfortune” (악운) can be a hidden “blessing” (행운) leading to spiritual awakening is a nuanced development, offering a deeper perspective on suffering and divine providence.

Action Items & Blessing Guidance
Prioritize Kairos Time: Actively seek and engage in activities that constitute “meaningful time” (Kairos), such as attending Sky Temple lectures, meditating on the God-man’s teachings, and participating in spiritually uplifting events. This directly elevates one’s spiritual level.
Refrain from Judgment and Criticism: Recognize that all humans are divine creations of the God-man. Avoid judging, slandering, or criticizing others, as this disrespects their divine authorship and contributes to the “Judgment Era.” Instead, practice compassion and support.
Cultivate Humility through Understanding: Understand that humility (겸손) is forged through hardship and trials (연단과 고난). Instead of resenting misfortune, view it as an opportunity for spiritual growth and a path to deeper empathy for others’ suffering. Learn from the God-man’s teachings to gain this indirect experience.
Seek Righteousness First: Make “seeking His kingdom and His righteousness” (먼저 그의 나라와 그 義를 求하라) the foremost priority in all aspects of life. This means aligning one’s actions with the God-man’s teachings and demonstrating integrity, which will lead to the resolution of other life challenges.
Embrace All Experiences as Divine Providence: Accept all circumstances, whether perceived as good or bad fortune, as part of a larger divine plan. Do not succumb to despair or self-pity, but rather understand that even “misfortune” can be a hidden “blessing” guiding one towards spiritual awakening and the God-man.
One-Sentence Overall Summary
In this pivotal lecture, Huh Kyung-young, the God-man, reveals the impending reckoning of Kairos and Chronos, urging humanity to transcend the “Judgment Era” by recognizing their divine authorship, prioritizing meaningful time, and seeking righteousness through humility and compassion, thereby ushering in a new age of “Super-Religion” where divine truth is scientifically demonstrable.

Meeting Minutes: The Reckoning of Kairos and Chronos is Coming: Understanding Meaningful and Meaningless Time with Huh Kyung-young

Ⅰ. Meeting Overview

Category	Details
Date	May 4, 2024
Event	1438th Saturday Lecture
Speaker	Huh Kyung-young
Topic	The Reckoning of Kairos and Chronos is Coming: Understanding Meaningful and Meaningless Time
Location	Cheongpyeong Heaven Palace
Attendees	Heaven Palace members and domestic/international viewers of the Saturday Lecture
Special Presentations	Flower baskets from Kim Ok-ki (Heaven Palace Communication Room Manager), carnations from Lee So-hee (Jeonnam Gwangju Spiritual Center Director) for Parents’ Day, and an orchid pot from Kim Mi-jung (Gumi Spiritual Center Director) for the 3rd anniversary of the Spiritual Center

Ⅱ. Meeting Discussion
1. The Meaning of “Time is Evil” in Ephesians 5:15-18

The speaker interprets “time is evil” as referring to the 21st century, an era of judgment where people are quick to condemn others while elevating themselves .
This contrasts with past generations who respected neighbors and disciplined their own children, whereas now children are protected but often disrespect their parents .
2. Kairos and Chronos: Meaningful vs. Meaningless Time
Chronos (Meaningless Time): Represents ordinary, everyday activities like eating, sleeping, or engaging in trivial pursuits .
Kairos (Meaningful Time): Represents significant, impactful moments in life, such as marriage, the death of a parent, or passing an important exam .
- Time spent at Heaven Palace is considered Kairos, and the more time spent there, the higher one’s spiritual level .
- The speaker emphasizes the importance of maximizing Kairos time over Chronos time, warning against a life of “drunken dreams” without purpose .
  3. The Divine Authorship of Humanity
Humans are likened to masterpieces, similar to Leonardo da Vinci’s Mona Lisa, but with God as their creator .
Just as criticizing the Mona Lisa would be absurd, condemning another human being is an insult to their divine creator .
Every individual, regardless of their status, possesses infinite value as a creation of God .
The speaker asserts that only God has the right to judge His creations, and human judgment is a grave error .
This “era of judgment” is characterized by people usurping divine authority by condemning others .
4. The Speaker’s Role and Prophecies
The speaker views his past presidential campaigns as practice for becoming a “world emperor” and has significantly influenced national policies .
His 33 pledges, including the Saturday holiday system, elderly allowances, and birth incentives, are gradually being implemented and are seen as enlightening the public .
He claims to have predicted the low birth rate crisis and the need for nuclear sovereignty 30 years ago, at a time when such ideas were considered radical .
He highlights how his past “absurd” proposals, like giving 100 million won for marriage and 30 million won for childbirth, are now being seriously considered or implemented by politicians and corporations .
5. Spiritual Evolution and the Nature of the Soul
Spiritual evolution, not physical evolution, is what is observed by the divine .
Humans possess a “spirit” that allows for remorse, future prediction, and family recognition, unlike animals which only have a “soul” driven by instinct .
The story of Esther is presented as an example of spiritual strength and unwavering faith in God, even in the face of adversity .
6. The Dangers of Judgment and Disunity
Condemning others is deemed illegal and counterproductive; instead, one should focus on self-improvement and unity .
The speaker warns against internal divisions, likening them to the fable of four oxen being tricked and devoured by a lion after being divided .
7. The End of Traditional Religion and the Dawn of “Super-Religion”
Traditional religions, which rely on faith in things that cannot be scientifically proven, are coming to an end .
The speaker introduces “Super-Religion,” where divine phenomena are scientifically demonstrated and observable .
He claims that ancient Chinese characters (Hanzi) contain prophecies and evidence of biblical events, predating the religions themselves .
8. Life, Death, and the Soul
Life is compared to a rising cloud, and death to a disappearing cloud, but this only applies to the physical body .
The soul, unlike the body, does not perish but enters heaven .
Adversity and suffering (악운) are often disguised blessings (행운) that lead individuals to spiritual growth and to encounter the divine .
9. Societal Challenges and the Need for Divine Intervention
The speaker expresses concern over the alarming increase in drug offenses, particularly among youth, and the breakdown of family values .
He attributes these issues to a lack of joy and hope provided by existing religious institutions, necessitating his divine intervention .
10. Life and Gender Selection
The speaker discusses the conflict between “pro-life” (생명옹호론자) and “pro-choice” (생명선택론자) perspectives, arguing that the latter, being human-centered, is leading society astray .
He also criticizes “gender selection” (성별선택론자), where individuals choose their gender, as a deviation from divine order .
11. The Importance of Righteousness (義) and Humility (謙遜)
The speaker emphasizes that seeking righteousness and God’s kingdom should be the top priority, as all other problems will then be resolved .
Humility, born from hardship and suffering, is essential for seeking righteousness .
He advocates for helping the less fortunate, seeing them as representations of Jesus, and warns that neglecting this will lead to failure in all endeavors .

Ⅲ. Action Items

Attendees are encouraged to reflect on the distinction between Kairos and Chronos and strive to maximize meaningful time in their lives .
Individuals should refrain from judging others, recognizing the divine authorship of all humanity .
Members are urged to cultivate humility and seek righteousness as the primary goal in their lives .
The community should remain united and vigilant against divisive influences .