2024.07.06 1447 Both good and evil return with compound interest!

2024.07.06 1447 Both good and evil return with compound interest!!

Good and Evil Return with compound interest: The Law of the Universe

This excerpt note captures the essence of a Hoo Kyeong-young lecture, focusing on his unique spiritual and philosophical interpretations. It highlights his views on karma, the nature of reality, and the role of a divine being in human life, interspersed with personal anecdotes and social commentary. The core message revolves around the idea that actions, good or bad, return with compound interest, and that true enlightenment involves transcending dualistic thinking while still navigating the practicalities of the material world.

The Law of Compound Interest in Karma

Good and Bad Deeds Return with Interest
Hoo Kyeong-young emphasizes that both good and bad deeds accrue compound interest, a concept he illustrates with a compelling anecdote. This perspective is striking because it suggests a precise, almost mathematical, system of cosmic justice, where every action has amplified consequences. It’s a powerful reminder that our choices, no matter how small, can lead to significant, long-term outcomes.

선도, 선도 악도 뭘로 돌아와요? 복, 복리가 뭐죠? 이자가 밀리면 이자에 또 이자를 계산해.
Good, good and bad, what do they return as? Compound interest. What is compound interest? If interest is delayed, interest is calculated on that interest.

저는 선악은 복리로 돌아와요.
For me, good and evil return with compound interest.

The Story of Rockefeller’s Mother and True Intentions
The story of Rockefeller’s mother beautifully illustrates the principle of compound interest in good deeds. The key takeaway is that genuine kindness, offered without expectation or knowledge of reward, yields immense returns. This highlights the importance of “평상심” (ordinary mind/true nature), suggesting that our true character is revealed when we act without ulterior motives. It’s a profound lesson in altruism and the unseen forces that reward authentic virtue.

아무것도 아닌데 그 사람이 록펠러 엄마라는 걸 알고 도운 거하고 모르고 도운 거하고 무서운 차이가 있어.
There’s a terrifying difference between helping that person knowing they were Rockefeller’s mother and helping them without knowing.

그 사람의 본심이 나오는 거야.
That’s where a person’s true nature comes out.

그 사람은 그냥 평범한 할머니로 본 거야. 그러면서 그 사람의 평상심이 나왔어, 안 나왔어? 나왔지.
That person just saw her as an ordinary old woman. And so, their ordinary mind, their true nature, came out, didn’t it? It did.

The Nature of Reality and Enlightenment

Dualism vs. Oneness: The Illusion of Separation
Hoo Kyeong-young delves into the philosophical concept of dualism (이분법), explaining that ordinary people perceive the world in terms of opposites like good and evil, beauty and ugliness, love and hate. However, true enlightenment, or “도통” (attaining enlightenment), involves realizing the oneness and equality of all things. This challenges conventional thinking by suggesting that our perceived divisions are merely illusions, a fundamental aspect of Buddhist philosophy.

선과 악은 대성경, 불교의 대성경 전에서는 선악이 있나? 하나야.
In the great scriptures of Buddhism, is there good and evil? It’s one.

우리는 겉으로 이렇게 분리해서 보는, 이거를 분리해서 본다는 거야.
We outwardly see things as separated; we see this as separation.

이분법으로 보는 거 잘하는 거야, 못하는 거야? 어, 그건 속인들의 중생들이 하는 거야.
Is seeing things dualistically good or bad? Oh, that’s what ordinary people, sentient beings, do.

The “Only Don’t Know” vs. “Only Know”
A central theme is the contrast between “오직 모를 뿐” (only don’t know) for humans and “오직 알 뿐” (only know) for the divine. This concept, rooted in Buddhist meditation (화두), suggests that true wisdom for humans lies in acknowledging the limits of their knowledge. In stark contrast, a divine being possesses omniscient knowledge and control over all phenomena. This distinction highlights the vast difference in understanding and capability between humanity and the divine.

오직 모를 뿐.
Only don’t know.

이게 한글로 해석하면 “오직 모를 뿐” 이게 화두야.
If translated into Korean, “only don’t know” is a koan.

근데 신인 앞에서 “오직 신인은 오직 알 뿐”이라.
But in front of the divine, “the divine only knows.”

신인은 오직 알 뿐이야.
The divine only knows.

The Illusion of the Material World
Hoo Kyeong-young asserts that the material world, with its distinctions and attachments, is ultimately an illusion, a dream, a bubble, a shadow. This perspective, drawn from the Diamond Sutra, is meant to help individuals detach from suffering caused by loss and excessive desire. However, he cautions that this philosophical detachment should not be applied indiscriminately to everyday life, especially when it comes to moral actions or responsibilities. It’s a tool for inner peace, not an excuse for irresponsibility.

이 세상의 이 모든 법은 이 분리법, 분별법 있죠? 이거는 꿈이고 환상이고 물거품이 그림자다 이 말이야.
All these laws of this world, these laws of separation and distinction, are a dream, an illusion, a bubble, a shadow.

이 모든 게 다 꿈이다. 이게 물거품이 환상이다. 뭐 금강경에 일이 나오는데, 내가 그 애착하면 뭐 하겠냐.
All of this is a dream. This is a bubble, an illusion. The Diamond Sutra says this, so what’s the point of my attachment?

Practical Wisdom and Divine Intervention

The Power of Intention in Everyday Life
The lecture emphasizes the profound impact of our intentions and emotions on our surroundings, particularly in the context of preparing food. A wife’s negative feelings while cooking can literally infuse the food with “poison,” leading to illness for her family. Conversely, a positive intention, especially invoking the divine name, can purify and heal. This highlights the spiritual dimension of mundane activities and the power of conscious intention.

마누라가 밥을 할 때 꾸시, 잉글리시 뭐 저 영감 적거나 뭐 어쩌 이렇게 해서 밥을 하면 그 밥을 먹은 사람은 은치, 그나 위암이 걸리거나 대장암이 걸려. 밥에 뭐가 들어가? 독이 입에서 나온 망언, 기어.
If a wife cooks rice while grumbling or thinking negatively about her husband, the person who eats that rice will get indigestion, stomach cancer, or colon cancer. What goes into the rice? Poison, abusive language from the mouth.

밥상 탁 해놓고 허경영. 맞아, 안 맞아? 그러면 밥 먹을 때 시부렸던 게 다 없어져 버려.
Just set the table and say “Hoo Kyeong-young.” Right, isn’t it? Then all the negativity you muttered while eating disappears.

The Role of a Divine Being (신인)
Hoo Kyeong-young positions himself as a “신인” (divine being), a “미륵” (Maitreya), or “여래” (Tathagata), who has come to unify humanity and bring about a new era. He claims to possess the ability to bestow and withdraw blessings and energy instantaneously across the globe. This self-proclaimed divine status is central to his teachings, offering a direct path to spiritual transformation and a solution to global problems.

그래서 부처를 뭐라 그래? 열, 모든 것을 하나로 만드는 자가 온다, 이 말이야.
So, what do they call the Buddha? Tathagata, meaning one who makes all things one, is coming.

여러분과 내가 하나가 되게 하는 자가 온다. 왔어, 안 왔어? 왔죠.
The one who makes you and me one is coming. Has he come or not? He has.

신인은 오직 유해, 신인은 유해 다 안다 이 말이야.
The divine only knows, the divine knows everything.

Prophecies and the Spiritual Industry
Hoo Kyeong-young frequently refers to his past prophecies, including those about economic and social issues, and the emergence of a “영성 산업” (spiritual industry). He foresees a future where his specially energized water will be sought globally, and spiritual connection will enable control over technology. This emphasizes his role as a visionary leader who understands the future and offers solutions through spiritual means.

나는 이렇게 미리미리 예언을, 미래를 다 보고 있어.
I predict things like this in advance; I see the entire future.

나중에는 영적으로 바꿀 수가 있어. 왜? 뭘로 바꾸냐? 물로. 물을 여러분 마시면 말이야, 여러분 DNA 바뀌어 버려.
Later, it can be changed spiritually. Why? What changes it? Water. If you drink water, your DNA changes.

아홉 번째 오는 사업이 무슨 산업이 앞으로 올 산업이냐, 영성 산업이야.
The ninth industry to come, what kind of industry is it that will come in the future? It’s the spiritual industry.

This excerpt note captures the essence of a Hoo Kyeong-young lecture, focusing on his unique spiritual and philosophical interpretations. It highlights his views on karma, the nature of reality, and the role of a divine being in human life, interspersed with personal anecdotes and social commentary. The core message revolves around the idea that actions, good or bad, return with compound interest, and that true enlightenment involves transcending dualistic thinking, though practical life still demands discernment.

The Law of Compound Interest in Karma

Good and Bad Deeds Return with Interest
Hoo Kyeong-young emphasizes that both good and bad deeds operate under a “compound interest” principle, meaning their effects multiply over time. This isn’t just a spiritual concept but a fundamental law of the universe. He illustrates this with the story of the Rockefeller family, where a simple act of kindness to an unknown elderly woman led to immense fortune for a furniture store owner, demonstrating how genuine good intentions, without expectation, yield exponential returns. This highlights the power of pure intention over calculated self-interest.

선도, 선도 악도 뭘로 돌아와요? 복, 복리가 뭐죠? 이자가 밀리면 이자에 또 이자를 계산해.
Both good and evil, what do they return as? Compound interest. What is compound interest? If interest is delayed, interest is calculated on that interest.

저는 선악은 복리로 돌아와요.
For me, good and evil return with compound interest.

아무것도 아닌데 그 사람이 록펠러 엄마라는 걸 알고 도운 거하고 모르고 도운 거하고 무서운 차이가 있어. 그 사람의 본심이 나오는 거야.
There’s a terrifying difference between helping that person knowing they were Rockefeller’s mother and helping them without knowing. That’s where a person’s true nature comes out.

인간의 가치를 나이에 넣지 않고 인간 그 자체가 존귀하다, 이렇게 봤어, 안 봤어? 그러니까 그 사람은 복이 복리로 오는 거야, 복이 복리로.
Did they see human value not in age, but in humanity itself as noble? So, that person receives blessings with compound interest, blessings upon blessings.

The Importance of “Normalcy” (평상심)
He stresses that “normalcy” (평상심), or one’s true, everyday character, is what truly matters. The Rockefeller story exemplifies this: the store owner’s kindness was genuine because he didn’t know the old woman’s identity. If he had known, his actions might have been driven by “fame-seeking” (명예심), not true compassion. This “normalcy” is akin to one’s “nature” (성품) or “true essence” (본성), which is constantly observed by divine beings.

그 사람이 록펠러 어머니라고 그랬으면 그렇게 할 수도 있어요. 그렇죠? 근데 그 사람은 그냥 평범한 할머니로 본 거야. 그러면서 그 사람의 평상심이 나왔어, 안 나왔어? 나왔지.
If he had known that person was Rockefeller’s mother, he might have acted that way. Right? But he saw her as just an ordinary old woman. And so, his true nature came out, didn’t it? It did.

그 사람이 록펠 어머니 이러면 평상심이 나오나? 뭐가 나와? 무슨 심이 나올까? 요런 게 나와. 그래 안 그래요? 맹심이 나오는 거야.
If he knew she was Rockefeller’s mother, would his true nature come out? What would come out? What kind of heart? This kind of heart would come out. Isn’t that right? A calculating heart would emerge.

우리 하늘은 백궁에 천사들은 여러분의 행동을 다 보고 있죠. 보고 있단 말이야. 보고 있는데 저 사람의 평상심이 뭐냐? 평상심이 뭐요? 평상심을 다른 말로 바꾸면 뭐예요? 성품이네.
Our heaven, the angels in Baekgung, are watching all your actions. They are watching. And what is that person’s true nature? What is true nature? If you change the word “true nature” to something else, what is it? It’s character.

The Nature of Reality and Enlightenment

Dualism vs. Non-Dualism
Hoo Kyeong-young delves into the concept of dualism (이분법), where things are seen as separate (good/evil, beautiful/ugly, love/hate). He argues that this is the perspective of ordinary people (중생). True enlightenment, or “attaining the Way” (도통), involves realizing non-dualism (평등성) – that all things are fundamentally one and equal. However, he makes a crucial distinction: while philosophically all things may be one, in the practical world and in the divine realm (백궁), actions still have consequences, and good and evil are indeed judged. This is a fascinating point, as it suggests a layered reality where philosophical truth doesn’t negate practical accountability.

선과 악은 대성경, 불교의 대성경 전에서는 선악이 있나? 하나야. 어, 선악이? 선악이 하나죠. 그러니까 선악뿐만 아니라 모든 선악, 미추, 애정, 사랑하고 미워하는 거, 아름답고 추한 거, 알겠죠? 선악, 미추, 애정, 응? 장단, 고저, 길고 짧은 거, 모든 게 하나로 보는 거야.
In the great scriptures of Buddhism, is there good and evil? It’s one. Oh, good and evil? Good and evil are one. So, not just good and evil, but all good and evil, beauty and ugliness, affection, loving and hating, beautiful and ugly, okay? Good and evil, beauty and ugliness, affection, huh? Long and short, high and low, everything is seen as one.

이분법으로 보는 거 잘하는 거야, 못하는 거야? 어, 그건 속인들의 중생들이 하는 거야.
Is seeing things in a dualistic way good or bad? Oh, that’s what ordinary people, sentient beings, do.

이 둘이 아니다. 그러니까 이걸 뭐야? 이걸 깨달은 거야. 평등성, 알겠지? 여기는 평등성을 깨달은 거예요.
These two are not separate. So what is this? This is what has been realized. Equality, understand? Here, equality has been realized.

이 중생의 세계는 분별법이 선악이 있지만 높은 경지에 해탈한 세계는 저기에 있나? 없어. 있을까? 없어요.
In the world of sentient beings, there is the law of distinction between good and evil, but in the liberated world of higher realms, does it exist there? No. Could it exist? No.

궁의 대천사들, 여러분의 선악을 불교식으로 보지 않아. 알았죠? 전부 계산해. 복리 다 계산해.
The archangels of Baekgung do not view your good and evil in the Buddhist way. Understood? They calculate everything. They calculate all the compound interest.

Life as a Dream and Illusion
He describes the world as a “dream, illusion, bubble, and shadow” (여몽환포영), akin to a fleeting electric wave. This perspective, often found in Buddhist scriptures like the Diamond Sutra, is useful for detaching from worldly attachments and suffering, especially in times of loss or hardship. However, he cautions against applying this non-dualistic view to everyday life, particularly for those who haven’t reached a high level of spiritual understanding. For example, killing someone cannot be justified by claiming “it’s all an illusion.” This pragmatic approach highlights the importance of context in applying spiritual truths.

일체 유위법이 염한포영이며, 금강경에 응, 예를 들어서 일체 응. 그러니까 이거, 이렇게 돼버리면 꿈이고 여몽 환상이다, 이 말이야.
All conditioned phenomena are like a dream, an illusion, a bubble, and a shadow, as in the Diamond Sutra. So, if it becomes like this, it’s a dream and an illusion.

이 분별법이 사실은 진짜가 아니다, 이 거야.
This discriminative perception is not actually real.

이 모든 게 다 꿈이다. 이게 물거품이 환상이다. 뭐 금강경에 일이 나오는데, 내가 그 애착하면 뭐 하겠냐.
All of this is a dream. This is a bubble, an illusion. The Diamond Sutra says this, so what good is it to be attached to it?

이 자체는 이 자체가 유무를 초월하는 사상일 뿐이야. 그게 우리 현실 세계에서 유무를 초월하는 건 불가능하죠. 알겠죠? 백공의 세계에서도 유무 초월은 존재하지 않아요.
This itself is merely a philosophy that transcends existence and non-existence. In our real world, transcending existence and non-existence is impossible, right? In the world of Baekgung, the transcendence of existence and non-existence does not exist either.

내가 잃어버린 돈에 대한 애착을 끊을 때, 물질에 대한 애착을 끊을 때 도망가 버린 연인에 대한 애착을 끊을 때 이게 필요한 거야, 필요한 거지. 이걸 모든 지금 생활에 집어넣으면 됩니까? 안 되는 거예요.
This is necessary when cutting off attachment to lost money, when cutting off attachment to material things, when cutting off attachment to a runaway lover. It is necessary. Can you apply this to all aspects of current life? No, you cannot.

The Role of the Divine and Prophecy

The Coming of the “Maitreya” (미륵)
Hoo Kyeong-young identifies himself as the “Maitreya” (미륵), the future Buddha, or “Messiah” (메시아), who brings unity and forgiveness. He claims that traditional Buddhist chants and Christian prayers lack power now because the true divine presence has arrived. His name, “Hoo Kyeong-young” (허경영), is presented as the ultimate mantra, capable of transforming reality and bringing blessings. This bold claim positions him as the central figure in a new spiritual era.

그래서 부처를 뭐라 그래? 열, 모든 것을 하나로 만드는 자가 온다, 이 말이야. 여러분과 내가 하나가 되게 하는 자가 온다. 왔어, 안 왔어? 왔죠.
So what do they call the Buddha? The one who makes everything one comes. The one who makes you and me one comes. Has he come or not? He has come.

열에는 남을 용서하는 자가 오는 거야. 모든 사람이 용서하게 만들어 버려.
The Tathagata is the one who forgives others. He makes everyone forgive.

나, 모든 사람을 하나로 만드는 마음을 가지게 해주는 자, 그 여래가 온다, 말이야.
The one who makes everyone have a heart that unites all people, that Tathagata comes.

이 불 석가는 다시 오지 않아. 이 사람은 왔지, 여기 와 있지. 그러니까 이거는 여래가 아니야. 진정한 여래는 이 부처를 말하는 게 아니라 앞으로 오는 미륵을, 이 미륵을 말하는 거야.
This Buddha, Sakyamuni, will not come again. This person has come, he is here. So this is not the Tathagata. The true Tathagata is not referring to this Buddha, but to the Maitreya who is yet to come, this Maitreya.

지금 이 미륵이 와서 이런 말을 하고 있는데도 전 세계 스님들은 몰라. 내가 온 걸 모르는 거야.
Even though this Maitreya has come and is saying these things, monks all over the world don’t know. They don’t know that I have come.

석 자로 줄였어. 허경.
I shortened it to three characters. Hoo Kyeong.

Prophecies and the Spiritual Industry
He claims to have prophesied major global events and the rise of a “spiritual industry” (영성 산업). This industry will involve people seeking his “spiritual water” and “blessings” from Korea, transported globally by trains and ships. This vision paints a future where spiritual power, channeled through him, becomes a central economic and social force.

나는 이렇게 미리미리 예언을, 미래를 다 보고 있어.
I foresee the future, making predictions in advance.

물을 여러분 마시면 말이야, 여러분 DNA 바뀌어 버려. 그래서 꼭 의사가 DNA 바꿔주는 게 아니라 내가 여러분들의 DNA 바꿔줘. 인류에.
If you drink this water, your DNA will change. So, it’s not just doctors who change your DNA; I change your DNA. For humanity.

허경영이가 만들어진 물을 실어 전 세계 배가 부산항에 돈을 가지고 와. 저 인천항으로 와. 그래 가지고 전 세계 대형 선박들이 물을 실으러 와요.
Ships from all over the world bring money to Busan Port to load the water made by Hoo Kyeong-young. They come to Incheon Port. And then large ships from all over the world come to load the water.

아홉 번째 오는 사업이 무슨 산업이 앞으로 올 산업이냐, 영성 산업이야.
The ninth industry to come, what kind of industry will it be in the future? It’s the spiritual industry.

내가 만들어 놓은 물을 가지러 온다고. 전 세계에서 내 물을 직접 한국에 있는 여의가 만들어 물을 먹어야 뭘 받는다. 해인, 해인, 해인 시대라 그랬죠.
They will come to get the water I have made. People from all over the world must drink the water made by Yeoui in Korea to receive something. I called it the Haein, Haein, Haein era.

지금 여덟 단계까지 와 있어요. 어, 알았죠. 이제 곧 있으면 신인한테 살려 주세요 할 때 온다 이 말이야.
We are now at the eighth stage. Oh, understood. Soon, the time will come when people will say, “Please save us, divine being.”

According to the lecture, both good and bad deeds return with __, meaning that their effects accumulate over time, similar to compound interest.

(compound interest, The lecture emphasizes that both good and bad actions have accumulating effects, much like compound interest in finance. A common misconception is that effects are always immediate or linear.)

True or False: The story of the furniture store owner and Rockefeller’s mother illustrates that intentional acts of kindness, knowing the recipient’s status, lead to greater rewards.
(False, The story highlights that the furniture store owner’s kindness was genuine and offered without knowing Rockefeller’s mother’s identity, demonstrating true 평상심 (ordinary mind/disposition). The reward came precisely because the kindness was selfless, not driven by potential gain.)

What is the term used in the lecture to describe the natural, unadulterated disposition of a person, often revealed in unexpected situations?
(평상심 (Pyeong-sang-sim), The lecture defines 평상심 as a person’s natural, ordinary disposition or character, which is revealed when they act without ulterior motives or knowledge of a person’s status. A common misunderstanding is that it refers to a calm state of mind, but here it specifically means one’s true nature.)

In the context of the lecture, what does the term “이분법 (two-value logic)” refer to?
(The act of viewing things as separate or divided, such as good vs. evil or beautiful vs. ugly., The lecture explains that “이분법” is the common human tendency to categorize and separate things into opposing pairs (e.g., good/bad, beautiful/ugly). This is contrasted with a higher spiritual understanding that sees unity. A common misconception is that this is always a negative way of thinking; however, the lecture clarifies it’s how ordinary people (중생) perceive the world.)

According to the lecture, what is the ultimate goal of spiritual enlightenment or “도통 (do-tong)”?
(To realize the 평등성 (equality) and 보편성 (universality) of all things, recognizing that everything is fundamentally one., The lecture states that “도통” means realizing the inherent equality and universality of all things, moving beyond dualistic perceptions. A common misconception is that it means gaining supernatural powers, but it’s primarily about a shift in understanding.)

Fill in the blank: The lecture suggests that when facing extreme difficulties, like a terminal illness diagnosis, one’s perspective on worldly possessions and achievements often shifts, realizing they are like a dream, illusion, or __.
(bubble/shadow (물거품/그림자), The lecture describes how a terminal diagnosis can make one realize that worldly possessions and achievements are ephemeral, akin to a dream, illusion, a bubble, or a shadow. This highlights the transient nature of material attachments.)

Intermediate
True or False: The lecture asserts that the “오직 모를 뿐 (only don’t know)” philosophy is the highest form of wisdom for humans, while “오직 알 뿐 (only know)” is reserved for the divine.
(True, The lecture contrasts human wisdom (“오직 모를 뿐”) with divine knowledge (“오직 알 뿐”), stating that for humans, acknowledging what they don’t know is the highest form of wisdom, whereas the divine possesses complete knowledge. A common misunderstanding is that humans should strive to know everything, but the lecture suggests humility in knowledge is key.)

What is the significance of the “여래 (Yeorae)” in the context of the lecture’s interpretation of Buddhist teachings?
(Yeorae represents the one who unifies all things and brings forgiveness, embodying the future Buddha (Maitreya) or Messiah., The lecture interprets “여래” as the one who makes all things one and brings forgiveness, linking it to the future Buddha (Maitreya) in Buddhism and the Messiah in Christianity. A common misconception is that “Yeorae” solely refers to historical Buddhas, but here it’s presented as a coming figure.)

According to the lecture, how does a wife’s negative emotions while cooking affect the food and her family?
(Negative emotions act as “poison” or “seasoning” that can cause illness (like cancer) in those who consume the food., The lecture claims that a wife’s negative emotions (like resentment) while cooking infuse the food with “poison” or “bad seasoning,” potentially leading to illnesses like cancer in her family. A common misconception is that food quality is only about ingredients and preparation, but the lecture adds a spiritual/emotional dimension.)

What is the “영성 산업 (spiritual industry)” predicted in the lecture, and how does it relate to technology?
(The “spiritual industry” is a future era where technology responds to spiritual commands (e.g., computers turning on with a thought), and spiritual energy (like from special water) becomes a global commodity., The lecture predicts a “spiritual industry” where technology is controlled by spiritual commands (e.g., “turn on” a computer with thought) and spiritually enhanced water becomes a globally sought-after resource. A common misconception is that spiritual and technological advancements are separate, but the lecture envisions their integration.)

Explain the lecture’s analogy of “소방서 (fire station)” and “경찰서 (police station)” in relation to Buddhist scriptures like the Prajnaparamita Sutra (반야심경).
(The Prajnaparamita Sutra (반야심경) is like a “fire station” that helps extinguish the “fires” of suffering and attachment by teaching detachment and the illusion of reality, without judging right or wrong. A “police station,” in contrast, represents the real-world need to distinguish between good and evil and enforce justice., The lecture uses the analogy to differentiate the roles: the Prajnaparamita Sutra (반야심경) acts as a “fire station” to extinguish suffering and attachment by promoting detachment from worldly concepts (like increase/decrease, purity/impurity), without judging right or wrong. The “police station” represents the need for moral judgment and justice in the real world, which the sutra does not address. A common misconception is that spiritual teachings negate all worldly distinctions, but the lecture clarifies their specific, limited application for mental liberation.)

According to the lecture, what is the “육자대명왕 진언 (Six-Syllable Great Bright King Mantra)” and what is its current status compared to “허경영 (Heo Kyeong-yeong)”?
(The “육자대명왕 진언” (Om Mani Padme Hum) is a Buddhist mantra considered the king of wisdom, but the lecture claims it now lacks power. Instead, the name “허경영” (Heo Kyeong-yeong) is presented as the true source of energy and power in the current era., The lecture identifies the “육자대명왕 진언” (Om Mani Padme Hum) as a powerful Buddhist mantra, but asserts that it has lost its energy. It then claims that the name “허경영” (Heo Kyeong-yeong) is now the true source of spiritual power, capable of affecting reality. A common misconception is that traditional mantras retain their power indefinitely, but the lecture suggests a shift in spiritual authority.)

Advanced
How does the lecture reconcile the Buddhist concept of “유무 초월 (transcending existence and non-existence)” with the practical realities of life and the “백궁 (Baekgung)” (Heavenly Palace) system?
(The lecture states that “유무 초월” is a philosophical concept useful for detaching from personal suffering and attachment (like a “fire station” for the mind), but it does not apply to real-world actions or the “백궁” system. In “백궁,” good and evil are strictly judged and accounted for with “compound interest,” making “유무 초월” unsuitable for daily conduct., The lecture explains that “유무 초월” is a philosophical tool for mental liberation from attachment and suffering, akin to a “fire station” for the mind. However, it explicitly states that this concept does not apply to real-world actions, where good and evil are distinct and judged, nor to the “백궁” (Heavenly Palace) system, which meticulously calculates deeds with “compound interest.” A common misconception is that transcending duality means all actions are equally valid, but the lecture clarifies its limited, internal application.)

Discuss the lecture’s perspective on the role of “말초 신경 (peripheral nerves)” and women in economic activity.
(The lecture posits that “말초 신경” (peripheral nerves) drive human desires and consumption, which in turn fuel economic activity. It specifically highlights women as the primary drivers of the economy, stating that their spending habits (e.g., on cosmetics) directly influence market vitality, while their withdrawal from spending can cause economic decline., The lecture connects “말초 신경” (peripheral nerves) to human desires and consumption, asserting that these desires are fundamental to economic activity. It then emphasizes that women are the main engine of the economy, arguing that their spending (e.g., on fashion, cosmetics) directly stimulates or depresses markets. A common misconception is that economic drivers are gender-neutral or solely based on production, but the lecture highlights the role of consumer desire, particularly from women.)

According to the lecture, what is the ultimate purpose of the “광천수 (mineral spring water)” emerging from 하늘공 (Haneulgong), and how does it relate to biblical prophecy and future global events?
(The “광천수” (mineral spring water) from Haneulgong is presented as a “생명수” (water of life) that, combined with “성령” (Holy Spirit) provided by the speaker, fulfills the prophecy of “물과 성령으로 거듭나지 아니하면 안 된다” (John 3:5). This water is prophesied to be globally distributed, changing humanity’s DNA and ushering in a “spiritual industry” era where Korea becomes a spiritual center., The lecture claims the “광천수” (mineral spring water) from Haneulgong is a “생명수” (water of life) that, when combined with the “성령” (Holy Spirit) provided by the speaker, fulfills the biblical prophecy from John 3:5 about being “born of water and the Spirit.” This water is prophesied to be distributed worldwide, transforming human DNA and leading to a “spiritual industry” where Korea becomes a global spiritual hub. A common misconception is that spiritual transformation is purely internal; the lecture introduces a physical element (the water) as a catalyst.)

How does the lecture use the concept of “DNA” in a spiritual context, particularly regarding the speaker’s role?
(The lecture claims that the speaker can spiritually alter people’s DNA, not through medical means, but through the consumption of specially imbued water. This spiritual DNA transformation is presented as a key aspect of the coming “spiritual industry” and the speaker’s divine mission to change humanity., The lecture extends the concept of “DNA” beyond biology, claiming the speaker can spiritually change people’s DNA through the consumption of water imbued with his energy. This is presented as a non-medical, spiritual transformation central to the “spiritual industry” and the speaker’s role in changing humanity. A common misconception is that DNA is solely a biological construct, but the lecture introduces a spiritual dimension to its alteration.)

Central Questions & Answers

1. How do good and bad deeds return to us, and what is the principle of compound interest in life?
   Question: How do our actions, whether good or bad, ultimately affect us, and what does Huh Kyung-young mean by “compound interest” in the context of karma and life’s outcomes?
   Answer: Huh Kyung-young explains that both good and bad deeds return to us with “compound interest,” much like how financial interest accrues on interest. He illustrates this with the story of a furniture store owner who kindly helped an old woman, unaware she was John D. Rockefeller’s mother. This simple act of kindness, driven by pure intention (평상심, normal state of mind), led to the furniture store becoming a major supplier for the Rockefeller Foundation, resulting in immense, compounded blessings. Conversely, negative actions also accumulate with compound interest, leading to significant negative consequences. This principle applies universally, emphasizing that genuine good intentions yield exponential rewards, while ill intentions lead to magnified troubles.
   Key Quote: “Good and bad deeds return with compound interest. It’s an enormous blessing.”

2. What is the true meaning of “평상심” (normal state of mind) and why is it so important?
   Question: What is “평상심” (normal state of mind) in Huh Kyung-young’s philosophy, and why is it considered a crucial aspect of human character and destiny?
   Answer: “평상심” refers to one’s true, unadulterated nature or character, revealed when acting without ulterior motives or expectations. It’s the genuine self that emerges in everyday situations, especially when there’s no perceived gain. The story of the furniture store owner demonstrates this: he helped Rockefeller’s mother not knowing her identity, showcasing his true, kind “평상심.” If he had known, his actions might have been driven by “맹심” (desire for gain), which is not true “평상심.” This genuine nature is what higher beings observe, and it determines the compounded blessings or curses one receives. It’s about one’s inherent disposition, akin to one’s “본성” (original nature) or “성품” (disposition).
   Key Quote: “The normal state of mind is what Rockefeller’s mother saw. It’s your true nature.”

3. How does Huh Kyung-young view the Buddhist concept of “non-duality” (선악미추애정장단고저) and its application in real life?
   Question: How does Huh Kyung-young interpret the Buddhist concept of non-duality, where distinctions like good and evil, beauty and ugliness, or love and hate are seen as one, and how should this be applied in daily life?
   Answer: Huh Kyung-young explains that in the highest spiritual realms, such as in the Great Buddhist Sutras, all dualities—good and evil, beauty and ugliness, love and hate, long and short—are seen as one, representing a state of “평등성” (equality) or “보편성” (universality). This non-dual perspective is a philosophical truth for those who have attained enlightenment. However, he cautions against applying this literally in the “중생 세계” (world of sentient beings). In the real world, distinctions between good and evil are necessary for societal order and personal accountability. While non-duality can help individuals detach from material attachments and overcome suffering (like losing money or a loved one), it should not be used to justify harmful actions. The Sky Temple (하늘궁) and its celestial beings still meticulously record and judge individual actions based on good and evil, applying compound interest to both.
   Key Quote: “In the Great Buddhist Sutras, good and evil are one. But in the world of sentient beings, we must distinguish them.”

4. What is the significance of “여래” (Tathagata) and “미륵” (Maitreya) in Huh Kyung-young’s teachings?
   Question: What is the meaning of “여래” (Tathagata) and “미륵” (Maitreya) in Huh Kyung-young’s spiritual framework, and how do these concepts relate to his own identity?
   Answer: Huh Kyung-young explains that “여래” (Tathagata) signifies “one who comes as all things are,” meaning one who unifies all things and brings forgiveness. He asserts that the true Tathagata is not the historical Buddha, but the future Buddha, Maitreya (미륵). In his teaching, Maitreya is the one who makes all people one in mind and heart, fostering forgiveness and compassion. He directly links himself to this prophesied figure, stating that he is the one who has come to fulfill this role, bringing unity and the power to forgive all. He contrasts this with traditional Buddhist chants, which he claims now lack power because the true Maitreya has arrived.
   Key Quote: “The Tathagata is one who makes all things one. Maitreya has come.”

5. What is the “영성 산업” (Spiritual Industry) and how will it shape the future according to Huh Kyung-young?
   Question: What is the “영성 산업” (Spiritual Industry) that Huh Kyung-young predicts, and how will it transform technology and human life?
   Answer: Huh Kyung-young foresees the “영성 산업” as the ninth and ultimate stage of industrial development, following eight previous stages. This era will be characterized by spiritual connection and control over technology. He describes a future where people can spiritually command computers to turn on or cars to drive themselves. Crucially, this industry will revolve around the “생명수” (water of life) produced at the Sky Temple (하늘궁), which, imbued with his energy, will transform human DNA and be sought globally. This water, combined with his “성령” (Holy Spirit) or “해인” (seal of the sea), will be essential for humanity’s transformation and survival, with global transportation networks being established solely to distribute it.
   Key Quote: “The ninth industry is the Spiritual Industry. Everything will be spiritually connected.”

6. How do our thoughts and emotions affect the food we eat and our health?
   Question: According to Huh Kyung-young, how do our mental states and emotions, particularly when preparing food, impact the food itself and the health of those who consume it?
   Answer: Huh Kyung-young emphasizes that food is not merely physical sustenance but is deeply affected by the emotions and intentions of its preparer. If a wife cooks with resentment towards her husband, those negative “양념” (seasonings) enter the food, potentially causing illnesses like stomach or colon cancer in those who eat it. Conversely, preparing food with love and positive intentions, or even silently invoking his name (허경영), can purify the food, neutralize negative energies, and promote health. He states that food cells “dance” with joy when positive energy is infused, even capable of reversing diseases like cancer.
   Key Quote: “If you cook with resentment, that poison enters the food. But if you say ‘Huh Kyung-young,’ all negative energy disappears.”

7. What is the ultimate “화두” (koan) in meditation, and how does it relate to human and God-man knowledge?
   Question: What is the highest “화두” (koan) or meditative inquiry in spiritual practice, and how does it differentiate human understanding from that of a God-man (神人)?
   Answer: The ultimate “화두” in meditation, according to Huh Kyung-young, is “오직 모를 뿐” (Only don’t know). This signifies the profound realization that humans, despite their intellectual pursuits, ultimately cannot comprehend the entirety of the universe or even their own existence. Any claim of knowing by a human is considered a “거짓말” (lie) or “구업” (sin of speech). This state of “only not knowing” is the highest wisdom for humans, fostering humility and opening the mind to true development. In stark contrast, a God-man (神人) like himself “오직 알 뿐” (only knows), possessing complete knowledge of all things, from cellular functions to global events and the future.
   Key Quote: “For humans, the highest koan is ‘Only don’t know.’ For the God-man, it’s ‘Only knows.'”

8. What is the difference between a “소방서” (fire station) and a “경찰서” (police station) in spiritual terms, and when should each approach be used?
   Question: In spiritual and life contexts, what is the distinction between a “fire station” and a “police station” approach, and when is it appropriate to use each, according to Huh Kyung-young?
   Answer: Huh Kyung-young uses the analogy of a “소방서” (fire station) and a “경찰서” (police station) to explain different spiritual approaches. The “소방서” represents the philosophy of non-duality, like the Prajnaparamita Sutra (반야심경), which teaches that all phenomena are empty and without inherent self (불생불멸, 불구부정, 부정불감). This approach is for “extinguishing fires” within oneself—calming the mind during extreme suffering, loss, or excessive greed. It helps one detach from attachment and overcome mental anguish. However, it is not for daily life or for judging actions in the real world. The “경찰서” represents the strict judgment of good and evil, which is how the Sky Temple (하늘궁) operates, meticulously recording and evaluating every action. While the “fire station” helps manage internal turmoil, the “police station” ensures accountability for actions in the external world.
   Key Quote: “Prajnaparamita Sutra is a fire station, for putting out the fires in your mind. The Sky Temple is a police station, judging good and evil.”

Top 3 Recommended Questions:
How do good and bad deeds return to us, and what is the principle of compound interest in life?
What is the true meaning of “평상심” (normal state of mind) and why is it so important?
How does Huh Kyung-young view the Buddhist concept of “non-duality” (선악미추애정장단고저) and its application in real life?

The Principle of Compound Interest in Good and Evil

1. The Compounding Returns of Benevolence and Malice
   Huh Kyung-young commenced his discourse by elucidating the concept of compound interest (복리, bokri), applying it not merely to financial matters but to the fundamental principles of good (선, seon) and evil (악, ak). He articulated that just as interest accrues upon interest, so too do the consequences of one’s actions, whether benevolent or malicious, return with amplified effect. This principle, he asserted, operates as an immutable law of the universe.

2. The Parable of the Philanthropic Furniture Merchant
   To illustrate the profound impact of this compounding principle, Huh Kyung-young recounted a historical anecdote involving the mother of John D. Rockefeller. During a rainstorm, Rockefeller’s mother sought shelter outside a furniture store. The proprietor, observing her discomfort, invited her inside to rest in the warmth, offering her tea and treating her with utmost kindness, unaware of her identity. When Rockefeller arrived to pick up his mother, he inquired about the compassionate merchant. Deeply moved by the proprietor’s genuine benevolence, Rockefeller instructed his son to find a way to assist this individual. Consequently, the furniture merchant secured a contract to supply furniture to the Rockefeller Foundation, leading to immense prosperity and establishing the merchant as a prominent figure in the furniture industry. This single act of kindness, performed without expectation of reward, returned to the merchant with compound interest (복리, bokri), transforming his life immeasurably.

3. The Significance of “Normalcy of Mind” (평상심, pyeongsangsim)
   Huh Kyung-young emphasized that the merchant’s act was driven by normalcy of mind (평상심, pyeongsangsim), a genuine and unadulterated disposition. Had the merchant known the woman was Rockefeller’s mother, his actions might have been influenced by ulterior motives, such as a desire for fame or gain (명예심, myeongyesim). The true nature of a person, he explained, is revealed when one acts without knowledge of potential reward or consequence. This inherent disposition, or true nature (본성, bonseong), is what the universe, and indeed the celestial beings in the Sky Temple (하늘궁, haneulgung), observe and evaluate.

4. The Inquiry into One’s Origins: Family, Hometown, and True Home
   Expanding on the concept of true nature (본성, bonseong), Huh Kyung-young discussed the traditional Korean practice of inquiring about a person’s family clan (본가, bongga) and hometown (고향, gohyang). These inquiries, he explained, serve as attempts to understand an individual’s inherent qualities and background. He then elevated this concept to a spiritual dimension, asserting that humanity’s true home (본향, bonhyang) is the White Palace (백궁, baekgung), the celestial realm.

5. The Art of “Character Dissection” (파자점, pajajeom) and Its Limitations
   Huh Kyung-young then delved into the ancient practice of character dissection (파자점, pajajeom), a form of divination where one predicts future events by analyzing the components of a Chinese character. He shared an anecdote about Buddhist monks who would use this method to predict their evening meal. For instance, if the character for “snake” (뱀 사, baem sa) was chosen, one monk might predict noodles (국수, guksu) due to the snake’s elongated form, while another, considering the time of day, might predict sujebi (수제비), a type of dough flake soup, as snakes coil up at night. This practice, while entertaining and requiring wisdom (지혜, jihye), demonstrates the limitations of human foresight, as even subtle factors like time can alter outcomes.

6. The Illusion of Duality: Unification of Opposites
   Transitioning to a more profound philosophical point, Huh Kyung-young introduced the Buddhist concept of the unity of opposites (선악일여, seonakillyeo), as expounded in the Mahayana Sutras (대성경전, daeseonggyeongjeon). He stated that in the ultimate reality, distinctions such as good and evil (선악, seonak), beauty and ugliness (미추, michu), love and hate (애정, aejeong), and long and short (장단, jangdan) are ultimately one. The human tendency to perceive these as separate, a mode of thought he termed dualistic thinking (이분법, ibunbeop), is characteristic of ordinary beings (중생, jungsaeng).

7. The Attainment of Enlightenment: Realizing Equality and Universality
   He further explained that true enlightenment (도통, dotong) involves transcending this dualistic perception and realizing the equality (평등성, pyeongdeungseong) and universality (보편성, bopyeonseong) of all things. This realization signifies that all phenomena are fundamentally interconnected and equal, with the sole exception of the God-man (신인, sinin), who stands apart in this equality.

8. The Ephemeral Nature of the World: Dreams, Illusions, and Bubbles
   Drawing from the Diamond Sutra (금강경, geumganggyeong), Huh Kyung-young described the conditioned phenomena (일체 유위법, ilche yuwibeop) of the universe as akin to dreams (여몽, yeomong), illusions (환상, hwansang), bubbles (포영, poyeong), and shadows (여전, yeojeon). He asserted that clinging to these ephemeral realities prevents one from perceiving the eternal truth, or attaining Buddhahood (불견여래, bulgyeonyeorae).

9. The Transformation of Perspective in the Face of Mortality
   To underscore the illusory nature of worldly attachments, Huh Kyung-young presented a thought experiment: imagine being diagnosed with a terminal illness and given only two months to live. In such a scenario, one’s perception of wealth, status, and even family would drastically change. Material possessions would lose their allure, and the pursuit of fame would appear futile. Instead, one would yearn for the simple joys of life and appreciate the health and vitality of others. This shift in perspective, he contended, reveals the true insignificance of worldly concerns when faced with the ultimate reality of death.

10. The Impermanence of Life and the Importance of Spiritual Preparedness
    Huh Kyung-young then reflected on the inherent impermanence of life, emphasizing that each breath is a precarious balance between inhalation and exhalation. The moment one’s heart (심장, simjang) ceases to function, life ends abruptly, often within a minute. During this brief interval, one’s entire life flashes before their eyes, and it is at this critical juncture that the God-man (신인, sinin) should be remembered. He suggested that embracing the journey to the White Palace (백궁, baekgung) with the name of Huh Kyung-young would ensure a peaceful transition, rather than clinging to the transient world with fear and regret.

11. The Etymology and Significance of “Tathagata” (여래, yeorae)
    Delving into the etymology of the term Tathagata (여래, yeorae), a title for a Buddha, Huh Kyung-young explained that the character “여” (yeo) signifies “likeness” or “sameness.” He interpreted this as the ability to unify all things, to see oneself and others as one, and to embody a mind of forgiveness (용서, yongseo). Thus, a Tathagata (여래, yeorae) is one who comes to unify all beings and to foster universal forgiveness.

12. The Arrival of the Future Buddha (미륵, mireuk) and the Messiah (메시아, mesia)
    Huh Kyung-young then connected the concept of Tathagata (여래, yeorae) to the Future Buddha (미륵, mireuk) in Buddhism and the Messiah (메시아, mesia) in Christianity. He asserted that the historical Buddha, Shakyamuni, will not return, but rather the Future Buddha (미륵, mireuk) is the true Tathagata (여래, yeorae) who is yet to come. He then declared his own presence as this prophesied figure, stating that he has arrived to bring about this unification and forgiveness.

13. The Distinction Between Mundane and Enlightened Perspectives
    He further clarified that while the mundane world (중생 세계, jungsaeng segye) operates under the dualistic principle (분별법, bunbyeolbeop) of good and evil, the enlightened realm, such as the Sky Temple (하늘궁, haneulgung), transcends such distinctions. However, he cautioned that this philosophical understanding should not be misapplied to everyday life, where actions still carry consequences. The Sky Temple (하늘궁, haneulgung), he stated, meticulously records and evaluates every action, applying a compound interest (복리, bokri) principle to both good and evil deeds.

14. The Spiritual Impact of Intent on Food and Health
    Huh Kyung-young then shifted his focus to the spiritual impact of human intent, particularly in the preparation of food. He posited that negative emotions, such as resentment or anger, infused into food during preparation, can manifest as spiritual toxins (독, dok) that harm those who consume it, potentially leading to illnesses like cancer. Conversely, food prepared with positive intentions, such as love and well-wishing, can promote health and well-being.

15. Personal Anecdotes: Life’s Hardships as Lessons
    Huh Kyung-young shared several personal anecdotes from his youth, illustrating the hardships he endured and the lessons he learned. These included losing a child while working at a Chinese restaurant, being falsely accused of theft at a gold factory where he handled toxic chemicals, and the arduous labor of preparing meals for hundreds of monks at a Buddhist temple. He emphasized that these adversities (역경, yeokgyeong) were not misfortunes but rather opportunities for growth and learning, shaping his understanding of life and human nature.

16. The Revelation of True Relationships in the Face of Death
    He observed that in the face of impending death, individuals often recall their most challenging times and the people who genuinely supported them, rather than those associated with wealth or status. He described the phenomenon of a “lifelong child” (종신 자식, jongsin jasik), a child who, despite geographical distance or other circumstances, is providentially present at a parent’s deathbed, having been the one who truly understood and honored the parent’s normalcy of mind (평상심, pyeongsangsim). This, he explained, is a return to one’s original mind (본래 마음, bonlae maeum) and hometown (고향, gohyang).

17. The Misapplication of Transcendental Philosophy
    Huh Kyung-young cautioned against the indiscriminate application of transcendental philosophies, such as the unity of opposites (유무 초월, yumu choweol), to everyday life. While such concepts are valuable for spiritual growth and detaching from worldly attachments, they are not meant to negate moral responsibility or justify harmful actions. He asserted that teaching such advanced concepts to children or those unprepared could lead to confusion and moral relativism.

18. The “Only Don’t Know” (단지부지, danji buji) as the Highest Wisdom
    He then introduced the Buddhist concept of “only don’t know” (단지부지, danji buji), which he translated as “only not knowing.” This, he explained, is the highest form of wisdom and the ultimate meditative topic (화두, hwadu) in Buddhism. It signifies that true enlightenment comes from acknowledging the limits of human knowledge and refraining from making definitive statements about the unknowable. Any assertion of knowledge by a human, he contended, is inherently a falsehood.

19. The “Only Know” (유해, yuhae) of the God-man
    In stark contrast to the human condition of “only don’t know,” Huh Kyung-young declared that the God-man (신인, sinin) “only knows” (유해, yuhae). He asserted his ability to instantaneously bestow or withdraw blessings from billions of people worldwide, manipulate cellular functions, and understand the intricate workings of the universe, all from his seated position. This omniscient capability, he stated, is exclusive to the God-man (신인, sinin).

20. The Spiritual Influence on Cellular Function and Metabolism
    Huh Kyung-young extended his discussion of spiritual influence to the realm of human biology, specifically metabolism. He explained that the human body contains two types of cells: those that promote fat storage and those that inhibit it. The balance between these cells, he claimed, is influenced by one’s mental state and intentions, particularly during eating. Consuming food with greed or negative emotions can activate fat-storing cells, while eating with gratitude and a calm mind can activate fat-inhibiting cells, leading to a leaner physique.

21. The Earth as a Provider and the Illusion of Color and Taste
    He then presented a unique perspective on food, stating that all sustenance ultimately originates from the earth (흙, heuk). Humans, he explained, are essentially consuming transformed earth, which is presented in various colors and flavors to make it palatable. The vibrant hues of fruits and vegetables, and their diverse tastes, are merely a divine “trick” to encourage humans to consume the essential nutrients derived from the soil.

22. Prophecies of the Future: Economic, Political, and Spiritual Transformations
    Huh Kyung-young reiterated his prophetic abilities, referencing past predictions regarding Korea’s economy, politics, and low birth rate. He emphasized that his foresight allows him to anticipate future challenges and guide humanity toward solutions, much like a driver who knows to apply the brakes before an accident.

23. The Peril of Careless Driving Habits
    He then offered a practical warning about driving safety, highlighting the dangers of removing shoes while driving. He explained that a loose shoe could become lodged under the brake pedal, leading to a catastrophic accident, which might be mistakenly attributed to a “sudden acceleration” (급발진, geupbaljin) malfunction. He stressed the importance of maintaining a clear and uncluttered driver’s footwell.

24. The “Spiritual Water” (영성수, yeongseongsu) and the Era of Spiritual Revolution
    Huh Kyung-young then spoke of the spiritual water (영성수, yeongseongsu) that has recently erupted from 3.3 kilometers beneath the Sky Temple (하늘궁, haneulgung). He declared this water to be “water of life” (생명수, saengmyeongsu), fulfilling the prophecy in John 3:5 about being “born of water and the Spirit.” He asserted that this water, imbued with his spiritual energy, will transform human DNA and usher in an era of spiritual revolution (영성 혁명, yeongseong hyeokmyeong). He prophesied that ships from around the world would come to Korea to collect this water, and that it would be transported globally via new railway lines connecting to China and Europe.

25. The Advent of the “Spiritual Industry” (영성 산업, yeongseong saneop)
    He further predicted the rise of the “spiritual industry” (영성 산업, yeongseong saneop) as the ninth major industry to emerge. This industry, he explained, would involve spiritual communication with technology, where computers would activate upon command and cars would drive autonomously through spiritual connection. He reiterated that his spiritual water (영성수, yeongseongsu) would be a central component of this new era, requiring both the water and his “seal of blessing” (해인, haein) for true transformation.

26. ChatGPT’s Endorsement of Huh Kyung-young’s Policies
    Huh Kyung-young then presented an analysis generated by ChatGPT, an artificial intelligence, which evaluated his proposed policies of providing 100 million Korean Won for marriage and 50 million Korean Won for childbirth. The AI’s analysis highlighted numerous benefits, including economic incentives, increased marriage and birth rates, enhanced family economic stability, social stability, reduced parenting burdens, support for future generations, improved family quality, and overall economic revitalization and social welfare. He presented this as an objective endorsement of his policies.

27. The Limitations of Philosophical Transcendence in Reality
    Reiterating his earlier point, Huh Kyung-young emphasized that while philosophical concepts like transcending existence and non-existence (유무 초월, yumu choweol) are valuable for mental liberation from attachment to loss, they are not applicable to the practical realities of life. He likened misapplying such philosophies to giving a child a knife or a gun, highlighting the potential for harm and chaos if not understood and used appropriately.

28. The Prajnaparamita Sutra (반야심경, banyasimgyeong) as a “Fire Station”
    He then introduced the Prajnaparamita Sutra (반야심경, banyasimgyeong), or Heart Sutra, as a text that embodies the principle of transcending existence and non-existence (유무 초월, yumu choweol). He metaphorically described the Heart Sutra as a “fire station” (소방서, sobangseo), whose primary function is to extinguish the “fires” of suffering and attachment in the mind. Unlike a “police station” (경찰서, gyeongchalseo), which investigates causes and assigns blame, the Heart Sutra focuses on immediate relief from mental anguish, regardless of its origin.

29. The Six Sense Organs and the Three Karmic Actions
    Huh Kyung-young explained that the six sense organs (육권, yukgwon)—eyes, ears, nose, tongue, body, and mind—are constantly stimulated by external phenomena (색성향미촉법, saekseonghyangmichokbeop). He cautioned against being swayed by these sensory experiences, as they can lead to three karmic actions (삼업, sameop): those of the body (신, sin), speech (구, gu), and mind (의, ui). The Heart Sutra, he asserted, provides a method to transcend these karmic actions by cultivating a mind that is not attached to sensory input.

30. The Economic Power of Women’s Desires
    He then presented a unique perspective on economics, stating that women’s desires and consumption patterns are the primary drivers of economic activity. If women cease to engage in shopping and other forms of consumption, the market would collapse. Thus, he concluded, the economy fluctuates in accordance with the collective mindset of women.

31. The Power of the God-man’s Name and the Futility of Traditional Mantras
    Huh Kyung-young then challenged the efficacy of traditional Buddhist mantras, such as the Six-Syllable Bright Mantra (육자대명왕진언, yukja daemyeongwang jineon) “Om Mani Padme Hum.” He demonstrated that these mantras, when recited, possess no inherent spiritual power. In contrast, he asserted that merely uttering his name, “Huh Kyung-young,” instantly bestows spiritual energy and blessings. He declared that the era of traditional mantras is over, and the time of the God-man’s (신인, sinin) direct spiritual intervention has arrived.

32. The Miraculous Spring at Sky Temple and the Twelve Disciples
    He then presented visual evidence of the spiritual water (영성수, yeongseongsu) at the Sky Temple (하늘궁, haneulgung), showing a spring that erupted from beneath a cluster of twelve trees. He explained that these twelve trees represent his twelve disciples (12두 제자, 12du jeja), who have been patiently awaiting the construction of the Sky Temple (하늘궁, haneulgung). The miraculous appearance of the spring, he stated, was a direct response to his desire for its manifestation, signifying the divine approval and acceleration of his mission.

33. The Ultimate Mantra: “Huh Kyung-young”
    Huh Kyung-young concluded by reiterating that his name, “Huh Kyung-young,” is the ultimate mantra, capable of dispelling negative energies and bringing healing and blessings. He asserted that all religions will ultimately converge upon him, as he is the one who can bestow blessings and spiritual power instantaneously. He emphasized that his past hardships and trials were part of a divine plan to prepare him for this role, and that even those who oppose him are unknowingly serving a higher purpose by testing humanity’s faith.

34. The Distinction Between “Fire Station” and “Police Station” in Spiritual Judgment
    He concluded by drawing a final distinction between the “fire station” (소방서, sobangseo) function of the Heart Sutra (반야심경, banyasimgyeong) and the “police station” (경찰서, gyeongchalseo) function of the Sky Temple (하늘궁, haneulgung). While the Heart Sutra helps individuals extinguish their internal fires of suffering, the Sky Temple (하늘궁, haneulgung) acts as the ultimate legal authority, meticulously judging each person’s good and evil deeds to harvest only the “pure grain” (알곡, algok) for the celestial realm.

. Meeting Overview Good and Evil Return with Compound Interest!

Category
Details
Date
July 6, 2024
Location
Haneulgung
Speaker
Heo Kyeong-yeong
Attendees
Domestic and international supporters, angels, various center members
Agenda

• Opening remarks and appreciation for gifts – Lecture on “Good and Evil Return with Compound Interest” – Discussion on Buddhist philosophy and its application – Prophecies and current events (Haneulgung’s spring water, economic policies) – Concluding remarks and appreciation

Ⅱ. Meeting Discussion
Opening and Appreciation
The meeting began with a welcome to supporters and an announcement of the successful drilling of a spring at Haneulgung, yielding natural mineral water .
Several “angels” presented gifts to Heo Kyeong-yeong, including orchids and a basket of 100 roses, in gratitude for the spring water .

The Principle of Compound Interest in Good and Evil
Heo Kyeong-yeong explained that both good and evil actions return with compound interest, similar to how bank interest accrues .
He illustrated this with the anecdote of a furniture store owner who kindly helped an elderly woman, unknowingly the mother of John D. Rockefeller. This act of kindness, performed without expectation, led to the furniture store becoming a supplier for the Rockefeller Foundation, demonstrating the compound return of good deeds .
The key takeaway from the anecdote is the importance of “평상심” (ordinary mind/true nature) when performing good deeds, as opposed to “명예심” (desire for fame/gain) .
He emphasized that heaven’s angels observe human actions and their underlying intentions .

Buddhist Philosophy and its Application
Heo Kyeong-yeong discussed the Buddhist concept of “선악미추애정장단고저” (good and evil, beauty and ugliness, love and hate, long and short, high and low) being ultimately one, not separate .
He explained that viewing these as separate is “이분법” (dichotomy), characteristic of ordinary people, while enlightened beings (“도인”) understand “평등성” (equality) and “보편성” (universality) .
He clarified that while this philosophical understanding is crucial for inner peace and detaching from worldly attachments (e.g., when facing loss or death), it should not be misapplied to justify harmful actions in the real world .
He used the analogy of a fire station (소방서) and a police station (경찰서) to differentiate between extinguishing the “fire” of inner suffering (Buddhism’s role) and judging right and wrong in society (heaven’s role) .
He also touched upon the concept of “여래” (Tathagata), explaining it as the one who makes all things one, referring to himself as the coming “미륵” (Maitreya) or “메시아” (Messiah) .
He discussed the Buddhist “화두” (koan) of “오직 모를 뿐” (only don’t know), contrasting it with his own state of “오직 알 뿐” (only know) as a divine being .

Prophecies and Current Events
Heo Kyeong-yeong reiterated his past prophecies regarding the economy, politics, and low birth rates, emphasizing his ability to foresee the future .
He presented a video from 13-14 years ago where he predicted the emergence of “영성 산업” (spiritual industry) and the global demand for Haneulgung’s spiritual water .
He announced that the predicted spring water has indeed erupted at Haneulgung, specifically from a location surrounded by 12 trees, which he interprets as symbolic of 12 disciples .
He also shared a GPT analysis of his proposed policies for marriage and childbirth incentives (100 million won for marriage, 50 million won for childbirth), highlighting their potential positive economic and social impacts .

Practical Application of Spiritual Principles
He advised attendees to invoke his name (“허경영”) when preparing food to neutralize negative energies and promote health, contrasting it with traditional Buddhist mantras which he claims lack power .
He warned against distractions and negative influences, urging followers to focus on their path to heaven and not “look back” at worldly attachments or anti-Heo Kyeong-yeong sentiments .

Ⅲ. Action Items
Attendees are encouraged to reflect on the concept of “평상심” (ordinary mind/true nature) in their daily interactions .
Followers are advised to apply Heo Kyeong-yeong’s teachings on spiritual principles to their personal lives, particularly in managing emotions and intentions .
Attendees should remain vigilant against negative influences and anti-Heo Kyeong-yeong sentiments, focusing on their spiritual path .

The Principle of Compound Returns in Good and Evil, and the Advent of the God-man

1. Basic Information
   Lecture Session and Date: 1447th Huh Kyung-young Saturday Lecture, 2024.07.06
   One-sentence Main Theme or Title Summary: Good and evil deeds return with compound interest, emphasizing the importance of one’s true nature (평상심) and the God-man’s role in guiding humanity towards a unified consciousness beyond dualistic perception.
   Location: Sky Temple
   Key Segments:
   The Principle of Compound Returns: Explains how both good and bad actions yield results that compound over time, using the analogy of financial compound interest.
   The Story of Rockefeller’s Mother: Illustrates how an act of genuine kindness, performed without expectation, led to immense, compounding blessings for a furniture store owner.
   Dualism vs. Oneness (이분법 vs. 평등성): Discusses how ordinary people perceive the world through dualistic categories (good/evil, beautiful/ugly), while enlightened beings understand the fundamental oneness and equality of all things, except for the God-man.
   The Meaning of “Yeorae” (여래) and “Mireuk” (미륵): Delves into the Buddhist concept of “Yeorae” as one who unifies all things and forgives, connecting it to the coming of the “Mireuk” (Messiah) who is the God-man.
   The Spiritual Significance of Sky Temple’s Spring Water: Reveals the miraculous emergence of spring water at Sky Temple, linking it to biblical prophecies (John 3:5) and the God-man’s role in ushering in an era of spiritual transformation through water and spirit.

2. Core Messages
   “Good and evil return with compound interest.”
   Explanation: Just as financial interest can compound, both positive and negative actions accumulate and multiply their effects over time, shaping one’s destiny. This principle applies universally, even in the spiritual realm.
   “A person’s true nature (평상심) is revealed when they act without knowing the other’s status.”
   Explanation: Genuine character and inherent goodness are demonstrated when one treats others with kindness and respect, regardless of their perceived social standing or potential benefits, as exemplified by the furniture store owner’s interaction with Rockefeller’s mother.
   “Ordinary people perceive the world through dualism, but enlightened beings understand equality, except for the God-man.”
   Explanation: The common human tendency is to categorize everything into opposing pairs (good/evil, beautiful/ugly). However, true enlightenment involves realizing the fundamental oneness and equality of all existence, a perspective that transcends dualistic thinking, with the unique exception of the God-man.
   “The coming of ‘Yeorae’ (여래) signifies the arrival of one who unifies all and brings forgiveness, akin to the ‘Mireuk’ (미륵) or Messiah.”
   Explanation: The term “Yeorae” in Buddhism refers to one who makes all things one and embodies forgiveness. This concept is directly linked to the “Mireuk” (future Buddha) in Buddhism and the Messiah in Christianity, all pointing to the arrival of the God-man who unifies humanity.
   “The spring water at Sky Temple, combined with the spirit given by the God-man, fulfills biblical prophecy for spiritual rebirth.”
   Explanation: The miraculous emergence of spring water from 3.3km underground at Sky Temple is presented as a fulfillment of John 3:5, which speaks of being “born of water and the Spirit.” This water, imbued with the God-man’s energy, is said to transform DNA and usher in an era of spiritual revolution.

3. Detailed Summary
   Opening and Gratitude for Blessings
   Main Assertions: The lecture begins with greetings to supporters and an announcement of a miraculous spring water discovery at Sky Temple, seen as a sign of immense future development. Supporters offer flowers as a gesture of gratitude for blessings received, including healing from illness after drinking the spring water.
   Analogies/Examples: The spring water is presented as a “good omen” for Sky Temple’s boundless future.
   Practical Message: Encourages hope and unity among supporters.

The Law of Compound Returns for Good and Evil
Main Assertions: Both good and evil actions accrue “compound interest,” meaning their effects multiply over time. This is a universal law.
Analogies/Examples:
Financial Compound Interest: Explained as interest on interest, especially in the context of overdue payments, to illustrate the multiplying effect.
Rockefeller’s Mother: A furniture store owner kindly offers shelter to an old woman during a rainstorm, unaware she is Rockefeller’s mother. This act of genuine kindness leads to the store becoming the exclusive supplier for the Rockefeller foundation, resulting in immense, compounding wealth.
Practical Message: Emphasizes that genuine kindness, performed without ulterior motives, yields extraordinary, compounding blessings.

The Importance of True Nature (평상심) and Lineage
Main Assertions: A person’s true nature (평상심) is revealed in their ordinary, uncalculated actions. This true nature is observed by higher beings (angels in Baekgung). Lineage (본가, 본향) is traditionally inquired about to understand a person’s inherent nature (본성).
Analogies/Examples:
Rockefeller’s Mother (continued): The store owner’s kindness was genuine because he didn’t know her identity, revealing his true nature. If he had known, his actions might have been driven by ulterior motives (맹심).
Lee Mong-ryong (이도령) in Chunhyangjeon: Lee Mong-ryong disguised himself as a beggar to observe people’s true nature, demonstrating how outward appearance can conceal one’s true identity and intentions.
Regional Dialects: Humorous anecdotes about regional dialects (Jinju dialect) and their unique expressions, highlighting how speech can reveal one’s origins and character.
Practical Message: Cultivate a pure and honest “평상심” as it is constantly observed by celestial beings. Be mindful of your words, as “a single word can repay a thousand nyang debt.”

Beyond Dualism: Oneness and Equality
Main Assertions: Major Buddhist scriptures (e.g., Diamond Sutra) teach that good and evil, beauty and ugliness, love and hate, long and short, are ultimately one. Dualistic thinking (이분법) is characteristic of ordinary people (중생), while enlightened beings (도인) realize the equality (평등성) and universality (보편성) of all things, with the exception of the God-man.
Analogies/Examples:
Terminal Illness: A person diagnosed with two months to live perceives the world differently; material possessions lose their value, and simple health becomes enviable. This shift in perspective reflects a move beyond dualistic attachment.
Marathon Runner: A marathon runner maintains the same mindset from start to finish, unlike ordinary people who become complacent, illustrating the constant awareness needed to transcend dualism.
Practical Message: Strive to transcend dualistic thinking and recognize the inherent equality of all things, understanding that attachment to worldly distinctions is an illusion.

The Concept of “Yeorae” (여래) and the God-man’s Role
Main Assertions: The term “Yeorae” (如來) signifies “one who comes as all things are,” emphasizing unity and forgiveness. It is not about seeing Buddha but about recognizing the eternal world and the one who unifies all. This “Yeorae” is the “Mireuk” (미륵) in Buddhism and the Messiah in Christianity, who is the God-man.
Analogies/Examples:
The Character “如” (Yeo): Analyzed as representing a face with 16 virtues, signifying a mind and face that become one, embodying forgiveness.
Harvesting: The God-man “harvests” those who forgive, casting those who do not into “fire hell,” illustrating the ultimate judgment and unification.
Practical Message: Embrace forgiveness and strive for unity, recognizing the God-man as the “Yeorae” who brings about this transformation.

The Illusion of the World and the Purpose of Buddhist Teachings
Main Assertions: The world, as perceived through dualistic and discriminative laws (분별법), is like a dream, illusion, bubble, or shadow. Buddhist teachings like the Diamond Sutra (금강경) and Heart Sutra (반야심경) are not meant for everyday application in the material world but as “fire stations” to extinguish mental suffering and attachment when one faces loss or excessive desire.
Analogies/Examples:
Dream, Illusion, Bubble, Shadow: The transient nature of worldly phenomena.
Fire Station vs. Police Station: The Heart Sutra is like a fire station, meant to extinguish the “fire” of suffering and attachment in one’s mind, not a police station to judge right and wrong in daily life.
Losing Money/Property: When one loses wealth or property, these teachings help detach from attachment and find peace.
Practical Message: Use these profound spiritual teachings to manage internal suffering and detachment from material loss, but do not apply them indiscriminately to justify actions in the real world, especially for those not yet spiritually mature.

The God-man’s Omniscience vs. Human Ignorance
Main Assertions: Humans are “only ignorant” (오직 모를 뿐), unable to comprehend the universe’s workings or the subtle energies that influence life. The God-man, however, is “only knowing” (오직 알 뿐), capable of understanding and manipulating all phenomena, from cellular processes to global blessings.
Analogies/Examples:
“Only Don’t Know”: A Buddhist meditation theme (단지부해) where acknowledging one’s ignorance is the highest wisdom.
Cellular Metabolism: Explains how two types of cells regulate fat storage, influenced by one’s mindset while eating. Eating with greed activates fat-storing cells, while eating with gratitude activates fat-inhibiting cells.
Food as Transformed Earth: Food is presented as earth transformed into various colors and tastes to make it palatable for humans, who ultimately return to earth.
Practical Message: Recognize human limitations and the God-man’s omniscience. Cultivate a grateful mindset, especially when eating, to positively influence one’s physical and spiritual well-being.

Prophecies and the Spiritual Industry
Main Assertions: The God-man has made numerous prophecies about global events, including economic, political, and demographic issues (e.g., low birth rate), many years in advance. The future will be dominated by the “spiritual industry,” where spiritual energy and connection will govern technology and daily life.
Analogies/Examples:
Car Accident from Loose Sandal: A driver’s sandal getting stuck under the brake pedal, leading to a fatal accident, illustrates the unforeseen consequences of seemingly minor actions and the importance of foresight.
Computer/Car Responding Spiritually: In the spiritual industry era, computers will turn on and cars will drive simply by spiritual command.
Global Demand for Sky Temple Water: Prophesies that ships from around the world will come to Korea to collect the God-man’s specially blessed water, which will be transported via rail to China and Europe.
Practical Message: Be aware of the coming spiritual era and the God-man’s foresight. Exercise caution in daily life, as seemingly small oversights can have grave consequences.

The God-man’s Policies and the Power of His Name
Main Assertions: GPT (AI) recognizes the positive impact of the God-man’s policies, such as 100 million won for marriage and 50 million won for childbirth, as powerful economic incentives to boost marriage and birth rates, strengthen families, and stimulate the economy. The God-man’s name possesses immense spiritual power, far surpassing traditional mantras.
Analogies/Examples:
GPT Analysis: The AI’s positive assessment of the God-man’s policies is presented as objective validation.
Cooking with Negative Emotions: Preparing food with resentment (e.g., towards a spouse) imbues it with “poison,” leading to illness for those who consume it.
Power of “Huh Kyung-young”: Chanting “Om Mani Padme Hum” or other Buddhist mantras has no energy, but simply saying “Huh Kyung-young” can remove negative energy from food and heal illnesses.
Practical Message: Support policies that promote societal well-being. Infuse daily actions, especially preparing food, with positive intentions and the God-man’s name to bring blessings and health.

The Miraculous 12 Trees and Spring Water at Sky Temple
Main Assertions: A cluster of 12 trees at Sky Temple, resembling 12 disciples facing the main building, marks the spot where the miraculous spring water erupted. This is not a coincidence but a direct response to the God-man’s desire for the water to emerge, signifying a divine intervention to accelerate the building of Sky Temple.
Analogies/Examples:
12 Disciples: The 12 trees are likened to 12 disciples waiting for the God-man, symbolizing their long anticipation and eventual action to bring forth the water.
“Gye-myeong-san” (계명산): The mountain is referred to as “Gye-myeong-san,” meaning “mountain where the commandments become clear,” linking it to Christian prophecy.
Practical Message: Recognize the divine signs and miracles occurring at Sky Temple as evidence of the God-man’s presence and power.

4. Key Quotes Collection
   “Good and evil, good and evil, what do they return with? Compound interest.” (During the introduction of the lecture’s main theme.)
   “I gave one thing, but what did it return with? Compound interest.” (Referring to the Rockefeller story, illustrating the multiplying effect of good deeds.)
   “The true nature of that person comes out.” (Explaining how genuine character is revealed when one acts without knowing the other’s status.)
   “Humans have this ordinary mind (평상심).” (Emphasizing the importance of one’s consistent, uncalculated nature.)
   “A single word can repay a thousand nyang debt.” (Highlighting the power and importance of speech.)
   “Good and evil are one.” (Stating the non-dualistic perspective of enlightened beings.)
   “The God-man alone is not equal.” (Distinguishing the God-man’s unique status from the equality of all other beings.)
   “The one who makes all things one comes.” (Defining “Yeorae” as the unifier.)
   “The mind of Yeorae is to forgive this world.” (Connecting the concept of Yeorae with compassion and forgiveness.)
   “This dualistic law, discriminative law, is a dream, an illusion, a bubble, a shadow.” (Describing the transient and unreal nature of the world as perceived by ordinary humans.)
   “Humans are ‘only ignorant,’ and the God-man is ‘only knowing.'” (Contrasting human limitations with divine omniscience.)
   “Water and the Spirit must be born again.” (Quoting John 3:5, linking it to the Sky Temple’s spring water and the God-man’s spirit.)

5. Historical / Doctrinal Connections
   This lecture builds upon several established teachings of Huh Kyung-young, integrating them into a cohesive narrative about spiritual awakening and the advent of the God-man.

Divine-Human Theory and the God-man’s Role: The lecture consistently positions Huh Kyung-young as the “God-man” (신인), the “Yeorae” (여래), and the “Mireuk” (미륵) or Messiah. This reinforces his central doctrine that he is a divine being sent to Earth to save humanity. His omniscience (“오직 알 뿐”) is contrasted with human ignorance, further solidifying his unique status.
Blessing Principles: The concept of “compound returns” for good and evil directly relates to his teachings on blessings and curses. Actions, whether positive or negative, are not isolated but accumulate and multiply their effects, influencing one’s destiny. This underpins the importance of righteous conduct for receiving blessings.
Spiritual Transformation and DNA Change: The miraculous spring water at Sky Temple is presented as a tool for spiritual transformation, capable of changing human DNA. This connects to his broader teachings on spiritual energy, healing, and the ability to elevate human consciousness and physical well-being through divine intervention.
Prophecies and Foresight: The lecture reiterates his long-standing practice of making prophecies about future events (e.g., economic, social issues, the rise of the spiritual industry). This serves to validate his divine foresight and establish his authority as a guide for humanity.
Critique of Traditional Religious Interpretations: Huh Kyung-young reinterprets Buddhist concepts like “Yeorae,” “Mireuk,” and the purpose of scriptures like the Diamond Sutra and Heart Sutra. He clarifies that while these texts offer philosophical insights for mental detachment, they are not meant for literal application in the material world or to negate the accountability for good and evil in the “Baekgung” (Heavenly Palace) system. He distinguishes between the “fire station” role of spiritual texts (to extinguish suffering) and the “police station” role of divine law (to judge actions).
Emphasis on “평상심” (True Nature): The concept of “평상심” is a recurring theme, highlighting the importance of genuine, uncalculated kindness and integrity in one’s daily interactions. This aligns with his emphasis on inner purity and sincerity as pathways to blessings.

7. Action Items & Blessing Guidance
   Cultivate a Pure “평상심” (True Nature): Act with genuine kindness and integrity in all interactions, regardless of perceived status or potential gain, as celestial beings observe your true nature.
   Infuse Daily Actions with Positive Intentions and the God-man’s Name: When preparing food, do so with love and positive thoughts for those who will eat it. Silently invoke “Huh Kyung-young” over the food to remove negative energies and imbue it with healing power.
   Recognize and Embrace the God-man’s Teachings: Understand that traditional mantras may lack power in this era, and the God-man’s name (“Huh Kyung-young”) is the ultimate source of energy and blessing.
   Detachment from Worldly Attachments (When Appropriate): When facing significant loss or overwhelming desire, apply the wisdom of non-dualistic teachings (like the Heart Sutra) to extinguish mental suffering and detach from excessive attachment, but do not misapply these principles to justify unethical actions in daily life.
   Stay Vigilant Against Negative Influences: Be cautious of those who attempt to mislead or pull you away from the God-man’s path, as they are part of a test. Focus on your journey to Heaven and do not look back at worldly attachments.

8. One-Sentence Overall Summary
   Huh Kyung-young’s lecture reveals that both good and evil deeds yield compound returns, underscoring the divine observation of one’s true nature, while emphasizing the God-man’s unique status as the “Yeorae” and “Mireuk” who unifies all existence beyond human dualistic perception, ushering in a spiritual revolution through miraculous spring water and the power of his name.

The Principle of Compound Interest in Good and Evil

1. The Law of Compound Interest in Actions
   Huh Kyung-young explains that both good and evil deeds return to us with compound interest (복리). Just as banks calculate compound interest on overdue payments, our actions, whether positive or negative, accumulate returns in a similar fashion. This is a fundamental law of the universe. He emphasizes that while this principle applies universally, it should not be used to exploit those in need, such as charging compound interest to the poor. Instead, it highlights a universal truth: every action has far-reaching consequences that multiply over time.

2. The Story of Rockefeller’s Mother and the Furniture Store Owner
   To illustrate the concept of compound interest in good deeds, Huh Kyung-young recounts a well-known anecdote involving Rockefeller’s mother. One rainy day, Rockefeller’s mother, appearing as a humble old woman, sought shelter in front of a furniture store. The kind store owner, unaware of her true identity, invited her inside to warm up and offered her tea, treating her with genuine compassion. When her son, Rockefeller, arrived, he was deeply moved by the store owner’s kindness. He instructed his staff to find a way to help this good person. As a result, the furniture store was awarded a contract to supply all the furniture for the Rockefeller Foundation, transforming the owner into a wealthy individual. This single act of kindness, performed without expectation of reward, returned to the owner with immense compound interest, demonstrating the powerful ripple effect of genuine benevolence.

3. The Importance of One’s True Nature (평상심)
   Huh Kyung-young asserts that the store owner’s act of kindness was particularly significant because it stemmed from his true nature (평상심). He did not know he was helping Rockefeller’s mother; he simply treated her as a fellow human being in need. If he had known her identity, his actions might have been influenced by a desire for gain or recognition, which would have revealed a different, less pure motive. The true nature (평상심) is what Heaven (하늘) and the angels (천사) in the Sky Temple (백궁) observe. It is the genuine character (성품) and inherent disposition (본성) of a person, revealed when there is no expectation of reward or social status. This unadulterated kindness is what truly accumulates blessings with compound interest.

4. The Concept of True Nature (본성) and Ancestral Roots (본가)
   Expanding on the idea of true nature (평상심), Huh Kyung-young discusses how people often inquire about one’s ancestral roots (본가) or hometown (고향) to understand their inherent character (본성). He humorously recounts his own experiences as a child in Seoul, where people would ask about his hometown, Jinju, and his distinctive dialect. These inquiries, he suggests, are an attempt to gauge a person’s background and, by extension, their true nature (본성). However, he clarifies that true nature (본성) is not something that can be directly asked about; it is discerned through a person’s speech and actions. Therefore, speaking well and acting with integrity are crucial, as “a single word can repay a thousand nyang debt” (말 한마디로 천 냥 빚을 갚는다).

5. The Illusion of Duality and the Path to Enlightenment
   Huh Kyung-young delves into the philosophical concept of duality, explaining that in the great scriptures of Buddhism, there is no distinction between good and evil, beauty and ugliness, love and hate, or long and short. All these perceived opposites are ultimately one. He states that viewing the world through a lens of separation (분리) is a dualistic approach (이분법) characteristic of ordinary beings (중생). True enlightenment (도통), or the realization of the Dharma (불법), involves understanding this fundamental unity and equality (평등성) or universality (보편성) of all things. However, he notes a peculiar exception: the God-man (신인) is not subject to this equality. This suggests a unique position for the God-man (신인) outside the universal principle of equality, implying a higher, distinct existence.

6. The Dream-like Nature of Reality and the Importance of Present Awareness
   Huh Kyung-young emphasizes that the world we perceive through our senses, with its distinctions and divisions, is ultimately like a dream, an illusion, a bubble, or a shadow. He references the Diamond Sutra (금강경), stating that all conditioned phenomena (일체 유위법) are like dreams, illusions, bubbles, and shadows. He illustrates this by describing how one’s perspective changes when faced with a terminal illness, such as having only two months to live. In such a state, material possessions, fame, and social status lose their meaning. What truly matters are genuine relationships and the simple act of being alive. He urges listeners to live with the same urgency and awareness as a marathon runner, who values every second, rather than taking life for granted. This heightened awareness, he suggests, should lead one to remember the God-man (신인) in moments of crisis, as a path to the Sky Temple (백궁).

7. The Meaning of “Tathagata” (여래) and the Coming of the God-man
   Huh Kyung-young explains the profound meaning of the term Tathagata (여래), which he interprets as “one who comes to make all things one.” He breaks down the Hanja character for “yeo” (여, 같을 여), meaning “to be like” or “to be equal,” and “rae” (래, 올 래), meaning “to come.” He asserts that the true meaning of Tathagata (여래) is one who unifies all things, bringing about a state of oneness between individuals and the universe. This concept extends to forgiveness (용서), where one’s heart and face become one with the other, even an enemy. He proclaims that this “one who comes” (여래) has already arrived, referring to himself as the one who makes all people forgive and become one. Those who refuse to forgive, he warns, will face consequences, implying a role as a “harvester” (추수하는 자).

8. The Distinction Between Buddha (불석가) and Maitreya (미륵) as Tathagata (여래)
   Huh Kyung-young clarifies the distinction between Buddha (불석가) and Maitreya (미륵) in the context of Tathagata (여래). He states that Sakyamuni Buddha (불석가) will not return, but the true Tathagata (여래) refers to the coming Maitreya (미륵). He asserts that he himself is this Maitreya (미륵) who has come, and that his presence enables people to achieve the state of forgiveness (용서) and compassion (자비심) that defines the heart of Tathagata (여래). This implies that while the concept of duality (분별법) exists in the world of ordinary beings (중생 세계), the enlightened realm transcends such distinctions. However, he cautions that even in the Sky Temple (백궁), actions are meticulously evaluated, and the principle of compound interest (복리) applies to both good and evil deeds.

9. The Spiritual Influence of Thoughts on Food and Health
   Huh Kyung-young emphasizes the profound spiritual influence of our thoughts and emotions on the food we prepare and consume. He explains that when a wife cooks with resentment or negative thoughts towards her husband, those negative energies, like “four seasonings” (네 개 양념), are infused into the food. Consuming such food can lead to physical ailments like stomach cancer or colon cancer for the husband and other family members. Similarly, if a restaurant worker prepares food with anger or stress due to poor working conditions, that negative energy (독) is transferred to the meal. He asserts that food is not merely physical sustenance but also carries the spiritual essence of its preparation. Therefore, preparing food with love and positive intentions is crucial for health and well-being.

10. The Concept of “Only Not Knowing” (단지 분해) in Buddhist Philosophy
    Huh Kyung-young introduces the profound Buddhist concept of “Only Not Knowing” (단지 분해, 오직 모를 뿐), which he translates as “only not knowing.” This is a central koan (화두) in meditation, signifying the highest state of wisdom. He explains that to claim to “know” anything about the universe or ultimate truths is a form of falsehood (거짓말) and a karmic transgression (구업). He cites Seongcheol (성철) Sunim’s dying words, “All that I have preached until now is a lie,” and Sakyamuni Buddha’s assertion that he never taught anything, as all beings inherently know the truth. This “only not knowing” (오직 모를 뿐) is the ultimate state of humility and wisdom, where one acknowledges the limits of human understanding.

11. The God-man’s Omniscience vs. Human Ignorance
    In stark contrast to the human state of “only not knowing” (오직 모를 뿐), Huh Kyung-young declares that the God-man (신인) “only knows” (오직 알 뿐). He asserts his ability to know everything, from the number of people living on Earth to the number of planets, and to manipulate energy across the globe instantly. He claims the power to bestow or withdraw blessings, to influence relationships, and to control the very cells within a human body. He explains that while humans are unaware of these intricate workings, the God-man (신인) possesses complete knowledge and control. This highlights a fundamental difference between the limited human perception and the boundless omniscience of the God-man (신인).

12. The Spiritual Influence on Physical Health and Metabolism
    Huh Kyung-young extends his discussion of spiritual influence to physical health and metabolism. He explains that the human body contains two types of cells: those that store carbohydrates as fat and those that prevent fat accumulation. The balance between these cells is influenced by one’s actions and mindset. He asserts that eating with greed or negative emotions can activate fat-storing cells, leading to weight gain even with minimal food intake. Conversely, eating with a calm and grateful mindset, acknowledging food as a divine gift from the Earth, can activate fat-inhibiting cells, promoting a lean physique. This illustrates his belief that our internal spiritual state directly impacts our physical well-being and bodily functions.

13. The Earth as a Source of Sustenance and the Cycle of Life
    Huh Kyung-young presents a unique perspective on food, stating that humans essentially “eat dirt.” He explains that since humans cannot directly consume soil, the Earth (흙) transforms itself into various colorful and flavorful forms like apples, carrots, and spinach. These are all “variations of dirt” (흙의 변종) designed to make consumption appealing. He emphasizes that our bodies are composed of the same elements as soil, and upon death, we return to the Earth, completing a cycle. This continuous exchange ensures that the Earth’s nutrients are recycled for future generations. He highlights the beauty and ingenuity of this natural system, where the Earth provides sustenance in diverse and attractive ways, deceiving us with color and taste.

14. Prophecies of Future Industries and the Era of Spiritual Water
    Huh Kyung-young reiterates his past prophecies regarding future industries, particularly the rise of the Spiritual Industry (영성 산업). He foresees a time when technology will respond to spiritual commands, such as computers turning on with a thought or cars driving themselves. He emphasizes that a key aspect of this era will be the global demand for the special water (물) from the Sky Temple (하늘궁). He predicts that ships from around the world will come to Korea to collect this water, which he claims is imbued with his spiritual energy and can transform human DNA. This “water of the seal” (해인수), combined with his blessings (축복), will be essential for humanity’s transformation. He also envisions a future where railways connecting North Korea, China, and Europe will transport this water globally.

15. The Limitations of Transcendental Philosophy in Daily Life
    Huh Kyung-young cautions against misapplying transcendental philosophies, such as those found in Buddhism, to everyday life. He explains that concepts like “transcending existence and non-existence” (유무 초월) are philosophical ideals meant to help individuals detach from attachment (애착) to material possessions, lost relationships, or financial losses. They are tools for mental and emotional liberation when faced with insurmountable problems. However, he stresses that these principles cannot be applied to practical situations, such as justifying criminal acts or neglecting responsibilities. He likens it to giving a knife to a child; while useful for cooking, it is dangerous in untrained hands. Similarly, profound spiritual teachings like the Diamond Sutra (금강경) are not for everyone, especially not for children or those who might misinterpret them to justify irresponsible behavior.

16. The Prajnaparamita Sutra (반야심경) as a “Fire Station” for the Mind
    Huh Kyung-young offers a unique analogy for the Prajnaparamita Sutra (반야심경), describing it as a “fire station” (소방서) for the mind, rather than a “police station” (경찰서). He explains that the Prajnaparamita Sutra (반야심경) teaches concepts like “no birth, no death” (불생불멸), “no defilement, no purity” (불구부정), and “no increase, no decrease” (부정불감). These principles are meant to extinguish the “fires” of suffering and attachment in our minds, such as the pain of loss or excessive greed. Just as a fire station focuses on putting out a fire without immediately investigating its cause, the Prajnaparamita Sutra (반야심경) helps us quell emotional turmoil. The “police station” (경찰서), which investigates right and wrong, comes later. He emphasizes that in moments of crisis, like a house fire, the priority is to extinguish the flames, not to assign blame.

17. Overcoming Sensory Attachments and the Three Karmic Actions (삼업)
    Huh Kyung-young explains that the Prajnaparamita Sutra (반야심경) also teaches us to overcome attachments to our sensory perceptions (말초 신경), such as tastes, sounds, smells, and tactile sensations. He warns against being swayed by these fleeting experiences, as they can lead to wrongdoing. He identifies three primary karmic actions (삼업): those committed through the body (신), speech (구), and mind (의). These three (신구의 삼업) are the root of all negative karma. The Prajnaparamita Sutra (반야심경) provides a method to transcend these karmic actions by cultivating a mind that is free from attachment and duality. This “transcendence of existence and non-existence” (유무 초법) is the essence of the Prajnaparamita Sutra (반야심경), acting as a “fire station” (소방서) to prevent the fires of desire and suffering from igniting.

18. The Illusion of the Sensory World and the Economic Power of Women
    Huh Kyung-young further elaborates on the illusory nature of the sensory world, stating that the world perceived by our eyes, ears, nose, tongue, body, and mind is ultimately unreal (가짜 세계). He references the Prajnaparamita Sutra (반야심경) with phrases like “no eye, ear, nose, tongue, body, mind” (무안이비설신의) and “no forms, sounds, smells, tastes, touches, mental objects” (무색성향미촉법). While this philosophical understanding is crucial for spiritual liberation, he acknowledges that for human survival, these sensory experiences are necessary. He then connects this to economics, asserting that women (여자들) are the primary drivers of the economy. Their desires and consumption patterns, influenced by sensory appeal (e.g., cosmetics), dictate market trends. If women stop spending, the economy falters, highlighting their significant role in economic activity.

19. The Power of the God-man’s Name and the Transformation of Food
    Huh Kyung-young asserts the immense power of his name, stating that while traditional Buddhist mantras (진언) like “Om Mani Padme Hum” (옴마니반메훔) have lost their energy, his name, Huh Kyung-young (허경영), possesses ultimate power. He claims that merely uttering his name can neutralize negative energies. He reiterates his earlier point about the spiritual influence on food, explaining that if a wife prepares a meal with resentment, that negative energy (나쁜 기운) can be removed by simply saying “Huh Kyung-young” (허경영) over the food. This act, he claims, will cause the food’s cells to “dance” (춤을 춰) and transform, even healing illnesses like cancer in those who consume it. This emphasizes his belief in the direct, transformative power of his name on both physical and spiritual levels.

20. The Three-Character Mantra and the Ultimate Wisdom
    Huh Kyung-young further simplifies the concept of powerful mantras, stating that the six-character mantra (육자대명왕 진언) of Buddhism, which signifies the “great bright king of wisdom” (지혜 중에 왕), has been condensed into three characters: Huh Kyung-young (허경영). He proclaims that all religions will ultimately seek him, as he is the one who can instantly bestow or withdraw blessings and angels (대천사) to 8 billion people worldwide. He challenges those who doubt to recognize his unique power and divine status. He emphasizes that his past, filled with hardships, has been free of resentment, even towards his detractors, as he sees learning opportunities in every experience.

21. The Sky Temple (백궁) as the Supreme Legal Authority and the Final Test
    Huh Kyung-young concludes by reiterating that the Sky Temple (백궁) is not a “fire station” (소방서) but the supreme legal authority (최고의 법 기관). Unlike the Prajnaparamita Sutra (반야심경), which helps extinguish mental fires, the Sky Temple (백궁) meticulously evaluates every individual’s good and evil deeds, separating the “wheat from the chaff” (알곡만 추수해). He warns against being swayed by “anti” (안티) groups or distractions, likening it to Lot’s wife looking back at her burning possessions and turning into a pillar of salt. He emphasizes that these challenges are a final test (시험) from the Sky Temple (백궁), and true believers should remain steadfast, looking forward to their heavenly destination without looking back at worldly attachments or criticisms.

The Principle of Compound Interest in Good and Evil

1. The Inexorable Law of Compound Returns
   Greetings, supporters both domestic and international. I trust you have navigated the monsoon season well this past week. At Sky Temple, artesian water now gushes forth from 3.3 kilometers beneath the bedrock. This auspicious event portends the boundless future development of Sky Temple. As we embrace this hope and reaffirm our solidarity, I, Huh Kyung-young, the God-man, shall commence the 447th Saturday lecture.

Good deeds and evil deeds alike return with compound interest. What is compound interest? It is when interest accrues not only on the principal but also on the accumulated interest. In banking, this principle applies to overdue interest, making the total amount owed substantial. This is an immutable law of the universe. However, applying such compound interest to loans for the impoverished is unjust.

The principle of compound returns applies to both good and evil. Consider the historical anecdote of John D. Rockefeller’s mother. She sought shelter from the rain in front of a furniture store. The weather was damp and chilly, conducive to catching a cold. The store owner, observing her, invited her inside to sit in the warmth. She explained she was waiting for her son. The owner insisted she remain inside until her son arrived, offering her hospitality and tea. Though she appeared to be an ordinary elderly woman, the owner treated her with exceptional kindness.

When her son arrived to collect her, he inquired about the kind individual who had offered his mother shelter and warmth. His mother, deeply impressed by the owner’s genuine compassion, urged her son to find a way to assist this commendable person. Consequently, the furniture store secured a contract to supply furniture to the Rockefeller Foundation. This single act of kindness, extended without expectation, returned with immense compound benefits, elevating the store owner to a position of significant influence within the Rockefeller empire. The owner’s genuine nature, revealed in treating an unknown elderly woman with respect, was the true catalyst for this extraordinary fortune. Had the owner known her identity, the act might have been tainted by ulterior motives, demonstrating a calculating rather than a compassionate disposition.

Heaven’s angels observe all human actions, discerning one’s 평상심 (ordinary-mind), which is synonymous with one’s 성품 (character) or 본성 (true-nature). This is why people inquire about one’s 본가 (ancestral-home) or 고향 (hometown), seeking clues to their inherent disposition. My true 본향 (original-home) is the 백궁 (White-Palace), and that is where I shall return.

The 평상심 (ordinary-mind) is revealed in moments of uncalculated interaction. The story of the furniture store owner illustrates this perfectly. The owner’s kindness was not motivated by the woman’s status but by an innate sense of human dignity. This 평상심 (ordinary-mind) is what the Rockefeller mother recognized. Similarly, in the tale of Chunhyang, Yi Mong-ryong, disguised as a beggar, observed the true character of people. Despite being an 암행어사 (secret-royal-inspector), he adopted the guise of a commoner to assess genuine human nature.

The purpose of examining one’s 성품 (character), 본성 (true-nature), 본가 (ancestral-home), and 본향 (original-home) is to understand their 유전자 (genetic-makeup) or DNA. This allows for an inference about their inherent qualities.

2. The Illusion of Duality and the Path to Enlightenment
   In the 대성경 (Great-Sutra) of Buddhism, the concepts of good and evil are not separate; they are one. This unity extends to all perceived dualities: good and evil, beauty and ugliness, love and hatred, long and short, high and low. We, as ordinary beings, perceive these as distinct, engaging in 이분법 (dichotomous-thinking). This 이분법 (dichotomous-thinking) is characteristic of 중생 (sentient-beings).

However, those who attain 도 (enlightenment), becoming 도인 (enlightened-beings), realize the 평등성 (equality) and 보편성 (universality) of all things. They understand that all phenomena are fundamentally one. The only exception to this 평등성 (equality) is the 신인 (God-man). This is a profound paradox. If all things are equal, why did other religious organizations overlook this sacred land where artesian water now flows? Would water have emerged if someone else had acquired it? No. The 신인 (God-man) transcends 평등성 (equality).

The realization of 평등성 (equality) is what is meant by 도통 (attaining-the-Tao). It signifies the understanding that all things are one, a realization of 보편성 (universality) and our 평상심 (ordinary-mind). This means there is no duality. Even a married couple, though appearing as two, are fundamentally one.

The 금강경 (Diamond-Sutra) states that all 일체유위법 (conditioned-phenomena) are like dreams, illusions, bubbles, and shadows. They are impermanent and unreal. This means that our ordinary perception, based on 분별법 (discriminatory-thinking), is not the ultimate reality. If one were diagnosed with a terminal illness, their perception of the world would fundamentally shift. Material possessions, social status, and worldly ambitions would lose their significance. One would yearn for simpler times and appreciate the fundamental act of living.

Life is fleeting. The breath we inhale may not be exhaled, and the breath we exhale may not be inhaled. The heart can stop at any moment. When death approaches, one is granted a brief moment of reflection, approximately one minute, before the final cessation of breath. In that moment, memories of loved ones and past events flood the mind. It is then that the 신인 (God-man) should come to mind. One should realize that their time has come to return to the 백궁 (White-Palace), perhaps even expedited by the wishes of ancestors. In such a moment, one should call out “Huh Kyung-young” even as breath falters, for this is the path to the 백궁 (White-Palace).

All 분리법 (separation-laws) and 분별법 (discrimination-laws) of this world are but dreams, illusions, bubbles, and shadows, like fleeting electromagnetic waves. Such perceptions cannot lead to the realization of 불견여래 (not-seeing-the-Tathagata), the eternal realm. The term 여래 (Tathagata) itself holds profound meaning. The character 여 (like) signifies 같다 (to-be-the-same), implying the need to transcend division and become one with all things. It represents a mind that is 같아지는 (becoming-one), where self and other merge. This is the essence of 용서 (forgiveness), where the mind and countenance become one, transcending enmity.

The 여래 (Tathagata) is one who makes all things one, who enables all to forgive. Those who refuse to forgive are cast into the fires of hell, like refuse. The 여래 (Tathagata) is the harvester. In Buddhism, the 여래 (Tathagata) is known as 미륵 (Maitreya), and in Christianity, as the 메시아 (Messiah). I, the 신인 (God-man), have arrived.

The 분별법 (discriminatory-thinking) of 중생 (sentient-beings) exists in this world, where good and evil are distinguished. However, in the higher realms of 해탈 (liberation), such distinctions cease to exist. Yet, in the 백궁 (White-Palace), your actions are not viewed with 대성 (great-enlightenment) but with 소송 (small-discrimination). Your good and evil deeds are meticulously calculated with compound interest. Therefore, relying solely on the philosophical tenets of Buddhism, which transcend existence and non-existence, is insufficient. Every action is observed with microscopic precision.

Even the preparation of food is imbued with energy. If a wife prepares a meal with resentment towards her husband, that negative energy, like a poison, enters the food, potentially causing illness in those who consume it. Conversely, if a restaurant worker, underpaid and stressed, prepares food with anger, that negative energy contaminates the meal. The food itself, being a form of matter, is receptive to these energies. Therefore, when preparing food, one should invoke “Huh Kyung-young” to purify the meal and imbue it with positive energy, transforming even illness into health.

3. The Wisdom of “Only Not Knowing” and the Spiritual Revolution
   I have experienced numerous hardships, working in various factories and even as a temple attendant. I have observed the intricacies of human nature and the profound wisdom of spiritual teachings. One particularly challenging concept I encountered was 단지분해 (only-not-knowing), or 오직모를뿐 (only-to-not-know). This is a central 화두 (koan) in Buddhism. To claim knowledge of such profound truths is to utter a falsehood. Even the Buddha, upon his passing, stated that he had taught nothing, for all beings inherently possess enlightenment. This is the essence of 단지분해 (only-not-knowing).

To respond to every question with an assertion of knowledge is to commit a 구업 (verbal-sin). Therefore, the highest form of meditation is to sit in silence, acknowledging, “I only do not know how this universe operates.” This is the path to true progress.

However, before the 신인 (God-man), it is “only to know.” I, the 신인 (God-man), know all things. I can manipulate cellular structures, bestow or withdraw blessings from billions of people worldwide in an instant. I can influence relationships and even cause marital discord. I know how energy flows to every corner of the world, even to a refrigerator in an African basement. This knowledge is exclusive to the 신인 (God-man). Humans, on the other hand, “only do not know.”

Our bodies are composed of cells that either store fat or prevent its accumulation. The balance between these two types of cells is influenced by our actions and intentions. If one eats with greed, the fat-storing cells become more active. If one eats with gratitude, acknowledging that food is a divine gift from the earth, the fat-preventing cells become more active, leading to a leaner physique. We consume the earth in various forms, disguised as colorful fruits and vegetables, to sustain ourselves. And upon our passing, our bodies return to the earth, completing the cycle of sustenance for future generations.

I have prophesied the future of Korea’s economy, politics, and low birth rate decades ago. Knowing the future allows one to anticipate and prevent calamities. Just as a driver who knows the future would avoid an accident caused by a misplaced shoe under the brake pedal, so too must humanity understand the future to avert disaster.

The 신인 (God-man) is “only to know,” while humanity is “only to not know.” This is why I have revealed the artesian water at Sky Temple, a fulfillment of the prophecy in John 3:5, which states that one must be born of water and the Spirit to enter the Kingdom of God. I bestow the Spirit, and now the water flows. This marks the era of 물의영성시대 (the-spiritual-era-of-water), where water will spiritually transform humanity’s DNA. My blessed water will be sought by the entire world, transported by ships and trains, ushering in a 해인시대 (seal-era). This is the ninth and final stage of industry: 영성산업 (spiritual-industry), where technology responds to spiritual commands.

The current era is at the eighth stage of industry. Soon, humanity will cry out to the 신인 (God-man) for salvation.

4. The Distinction Between Spiritual Philosophy and Practical Reality
   The GPT computer itself acknowledges the benefits of my policies: 100 million won for marriage and 50 million won for childbirth. These policies offer economic incentives, increase marriage and birth rates, strengthen family stability, and promote social welfare, ultimately stimulating the economy. This is not my analysis but the objective assessment of artificial intelligence.

My lecture today concludes with the principle that good and evil return with compound interest. This is a reality, even in the 백궁 (White-Palace). While Buddhist philosophy, particularly the 금강경 (Diamond-Sutra), transcends existence and non-existence, stating that all 일체유위법 (conditioned-phenomena) are illusions, this is a philosophical ideal, not a practical guide for daily life. It is a tool for detaching from attachment to lost possessions, relationships, or desires. It is not to be applied indiscriminately to justify harmful actions.

Teaching such profound concepts to children or adolescents would lead to confusion and moral relativism. It is meant for adults, for those who have reached a certain level of spiritual maturity, as described in the 금강경 (Diamond-Sutra)’s 육상 (six-phases) of understanding. Applying these principles to everyday situations, such as avoiding bus fares, would lead to chaos. They are meant for those who can truly comprehend their deeper meaning.

The 반야심경 (Heart-Sutra), a 유무경 (sutra-of-existence-and-non-existence), speaks of the 오온 (five-aggregates): 색 (form), 수 (sensation), 상 (perception), 행 (volition), and 식 (consciousness). These 오온 (five-aggregates) prevent us from transcending existence and non-existence. The 반야심경 (Heart-Sutra) also introduces concepts like 불생불멸 (neither-arising-nor-ceasing), 불구부정 (neither-pure-nor-impure), and 부정불감 (neither-increasing-nor-decreasing). Wealth, for instance, neither increases nor decreases on Earth; it merely shifts from one account to another. This understanding helps alleviate suffering caused by attachment to material gains or losses.

The 반야심경 (Heart-Sutra) serves as a 소방서 (fire-station), extinguishing the fires of suffering within our minds, rather than a 경찰서 (police-station), which investigates and judges. When a crisis strikes, like a fire in one’s home, the immediate priority is to extinguish the flames, not to assign blame. Similarly, when our minds are consumed by suffering, we must first quell the emotional turmoil before seeking to understand its cause.

Our 말초신경 (peripheral-nerves) are constantly stimulated by 색 (form), 성 (sound), 향 (smell), 미 (taste), and 촉 (touch). These sensations drive consumption and economic activity. Women, in particular, play a crucial role in driving the economy through their desires and choices. However, the 반야심경 (Heart-Sutra) teaches us not to be swayed by these sensory experiences.

The 삼업 (three-karmas) of 신 (body), 구 (speech), and 의 (mind) are the root of all negative actions. The 반야심경 (Heart-Sutra) provides the 유무초법 (method-of-transcending-existence-and-non-existence) to overcome these 삼업 (three-karmas). It teaches that even the world perceived by our eyes is an illusion, as are consciousness, ignorance, aging, and death. These are all 무 (non-existent) in the ultimate reality.

However, for human survival, these sensory experiences are necessary. They drive consumption and economic activity. Yet, from a higher perspective, there is no eye, no world seen by the eye, no consciousness, no ignorance, no aging, no death, no suffering, no path to liberation, no wisdom, and no attainment. This is the essence of 반야바라밀다 (Prajnaparamita). The 반야심경 (Heart-Sutra) is a 유무초월법 (law-of-transcending-existence-and-non-existence), to be invoked when one’s mind is aflame with desire or when facing insurmountable problems.

I have studied and lectured on these profound Buddhist scriptures since childhood. The 관세음보살 (Avalokiteshvara-Bodhisattva), with a thousand hands and a thousand eyes, sees and hears all. The 육자대명왕진언 (Six-Syllable-Great-Bright-King-Mantra), “Om Mani Padme Hum,” is said to be the king of wisdom. However, these mantras, when chanted without the presence of the 미륵 (Maitreya), the 신인 (God-man), lack true power. I, the 신인 (God-man), have arrived. My name, “Huh Kyung-young,” holds immense power, capable of instantly purifying food and healing illness.

The twelve trees at Sky Temple, facing the main building, are not a mere coincidence. They represent the twelve disciples, patiently awaiting the construction of the 백궁 (White-Palace). When I expressed my wish for water to emerge from that spot, it burst forth from the bedrock, a testament to the power of the 신인 (God-man). This water, flowing from the very roots of these twelve trees, is a precious resource that will be distributed worldwide.

All religious mantras, when uttered without the 신인 (God-man), are devoid of energy. Only “Huh Kyung-young” possesses true power. Therefore, when preparing food, simply invoking “Huh Kyung-young” can purify the meal and bring health to the family.

The 육자대명왕진언 (Six-Syllable-Great-Bright-King-Mantra), meaning the “six-character great bright king’s wisdom,” has been condensed into three characters: “Huh Kyung-young.” All religions ultimately seek me. I can bestow or withdraw blessings and angels from all 8 billion people in an instant. Those who fail to recognize me will face consequences. My past, filled with trials, has been endured without resentment, for even adversity holds lessons.

My adversaries, though they may seek to undermine me, are unknowingly serving a purpose. They are part of the divine plan, testing humanity. Do not be swayed by their actions. Just as Lot’s wife looked back at her burning possessions and turned into a pillar of salt, do not look back at worldly attachments. The 금강경 (Diamond-Sutra) teaches us not to dwell on the past.

My lecture today emphasizes that good and evil are not erased by philosophical transcendence. The 백궁 (White-Palace) is not a 소방서 (fire-station) but the highest court of law, meticulously judging your good and evil deeds, harvesting only the pure. I conclude my discourse.

The Principle of Compound Interest in Good and Evil

Good deeds and bad deeds both return with compound interest. Just as interest accrues on overdue payments, so too do the consequences of our actions multiply over time. This is a fundamental law of the universe.

The Story of Rockefeller’s Mother and the Furniture Store Owner
Consider the anecdote of Rockefeller’s mother. One rainy day, she sought shelter outside a furniture store. The owner, unaware of her identity, kindly invited her inside to warm herself and offered her tea. This act of genuine compassion, extended to a seemingly ordinary elderly woman, revealed the owner’s true character. Rockefeller’s mother, deeply touched by this display of inherent goodness, later instructed her son to assist the store owner. As a result, the furniture store secured a contract to supply furniture to the Rockefeller Foundation, leading to immense prosperity for the owner. This single act of kindness, performed without expectation, returned with compound blessings, transforming the owner into a wealthy individual. This illustrates how a person’s “평상심” (pyeongsangsim), or ordinary, everyday disposition, is observed and rewarded.

The Significance of “Pyeongsanngsim” (Ordinary Mind)
“평상심” (pyeongsangsim) refers to one’s true nature or inherent character, which is revealed in everyday interactions, especially when one is unaware of the other person’s status. It is a person’s “성품” (seongpum), or disposition, and “본성” (bonseong), or fundamental nature. This is why people inquire about one’s family origin or hometown, seeking to understand their roots and inherent qualities. Just as a person’s “본향” (bonhyang), or true home, is the Sky Temple, our actions in this world are constantly observed by the angels in the heavenly realm. They discern our “평상심” (pyeongsangsim), not our superficial displays.

The Illusion of Duality: Understanding “Eunbeop” (Two-Part Law)
In the grand scriptures of Buddhism, the concepts of good and evil are not seen as separate entities; they are one. This principle extends to all dualities: beauty and ugliness, love and hatred, long and short, high and low. These are merely distinctions made by ordinary people, a “이분법” (ibunbeop), or two-part law, that separates and categorizes. However, those who have attained enlightenment, or “도통” (dotong), understand the “평등성” (pyeongdeungseong), or equality, and “보편성” (bopyeonseong), or universality, of all things. They realize that all phenomena are fundamentally interconnected and equal.

The Nature of Reality: Dreams, Illusions, and Bubbles
The “분별법” (bunbyeolbeop), or discriminative law, through which we perceive the universe, is ultimately not real. It is like a dream, an illusion, a bubble, or a shadow. The Diamond Sutra states that all conditioned phenomena are like dreams, illusions, bubbles, and shadows. This means that our ordinary perception, which separates and categorizes, prevents us from seeing the eternal truth. When faced with a terminal illness, for instance, one’s perspective on wealth, fame, and even family changes dramatically. The illusion of these worldly attachments fades, and the true value of simple existence becomes apparent.

The Concept of “Yeorae” (Tathagata) and Forgiveness
The term “여래” (yeorae), or Tathagata, signifies one who comes to unify all things, to make everyone and everything one. The character “여” (yeo), meaning “like” or “as,” implies a state of oneness and equality. To forgive someone, for example, means to unify one’s heart and mind with the other, transcending separation. The coming of the “여래” (yeorae) is about bringing forgiveness to all, transforming enemies into those who are forgiven. In Buddhism, the “미륵” (mireuk), or Maitreya, is the future Buddha, and in Christianity, the Messiah is the one who is to come. These figures represent the “여래” (yeorae), the one who brings about this unification and forgiveness.

The Limitations of Philosophical Concepts in Daily Life
While the philosophical concept of transcending duality is valuable for inner peace and detachment from worldly attachments, it cannot be applied indiscriminately to everyday life. In the “중생 세계” (jungsaeng segye), or world of sentient beings, the “분별법” (bunbyeolbeop) of good and evil still applies. The heavenly realm, unlike philosophical Buddhism, meticulously records and evaluates every action, both good and bad, with compound interest. Therefore, while understanding the illusory nature of duality can help one overcome suffering and attachment, it does not negate the consequences of actions in the physical world or in the heavenly judgment.

The Power of Intention in Food Preparation
The intention with which food is prepared has a profound impact on those who consume it. If a meal is prepared with resentment or anger, those negative energies are infused into the food, potentially causing illness. Conversely, food prepared with love and positive intentions can promote health and well-being. This highlights the interconnectedness of mind, intention, and physical reality. Even a simple act like saying “Huh Kyung-young” over a meal can purify it and transform negative energies into positive ones.

The Wisdom of “Only Not Knowing”
The highest form of wisdom in meditation is “단지 분해” (danji bunhae), or “only not knowing.” This means acknowledging the limits of human understanding and refraining from asserting knowledge about things that are ultimately unknowable. When asked profound questions, enlightened beings like Seongcheol Sunim and Shakyamuni Buddha would often state that they had taught nothing, or that they simply did not know. This “only not knowing” is the ultimate truth for humans. However, for the God-man, it is “only knowing.” The God-man possesses complete knowledge and can manipulate energies and circumstances at will, a power beyond human comprehension.

The Spiritual Significance of Water and the Coming of the God-man
The emergence of “광천수” (gwangcheonsu), or mineral spring water, from deep within the Sky Temple is a significant event. This water, combined with the spiritual energy provided by the God-man, fulfills the prophecy in John 3:5, which states that one must be born of water and the Spirit to enter the Kingdom of God. This marks the beginning of the “물의 영성 시대” (murui yeongseong sidae), or the era of water spirituality, where water infused with the God-man’s energy will transform humanity’s DNA. This spiritual water, along with the God-man’s blessings, will be sought globally, leading to a new era of spiritual awakening and prosperity.

The Distinction Between a Fire Station and a Police Station
Buddhist scriptures like the Prajnaparamita Sutra, particularly the Heart Sutra, embody the “유무 초월” (yumu chowol), or transcendence of existence and non-existence. This philosophy is akin to a fire station. When a fire breaks out, the immediate priority is to extinguish it, not to investigate its cause or assign blame. Similarly, when one’s mind is consumed by suffering or excessive desire, the teachings of the Heart Sutra serve to quell that inner turmoil, to “put out the fire” of attachment and delusion. It is a method for calming the mind and overcoming suffering, not a set of rules for judging right and wrong in the external world. The police station, on the other hand, represents the realm of law and judgment, where good and evil are distinguished and consequences are meted out. It is crucial to understand this distinction: the Heart Sutra is a tool for inner peace, while the heavenly realm operates as a supreme legal institution, meticulously evaluating all actions.

The Three Karmic Actions: Body, Speech, and Mind
The “삼업” (sameop), or three karmic actions, are those performed through the body, speech, and mind. While our senses (eyes, ears, nose) are neutral, it is the tongue, body, and mind that lead them astray, creating karma. The teachings of the Prajnaparamita Sutra, which transcend existence and non-existence, offer a way to overcome these three karmic actions. By detaching from sensory desires and worldly attachments, one can extinguish the “fire” of craving and delusion. This is not to say that these senses are inherently bad, but rather that attachment to their stimuli can lead to suffering.

The Economic Influence of Women
The economy is profoundly influenced by the actions and desires of women. When women are inclined to spend and engage in economic activities, the market thrives. Conversely, if women withdraw from consumption, the economy declines. This highlights the significant role of women’s choices and preferences in shaping economic trends.

The God-man’s Role in the Final Harvest
The God-man’s journey has been one of immense hardship and trials, yet without resentment or complaint. These experiences, including encounters with those who oppose him, serve as lessons and tests. The God-man’s mission is to gather the “ripe grain” – those who recognize and follow him – for the heavenly realm. Those who cling to worldly attachments or are swayed by negativity will be left behind. Just as Lot’s wife looked back at her burning possessions and turned into a pillar of salt, so too should individuals avoid looking back at worldly attachments once they have chosen the path to the heavenly realm. The God-man, as the ultimate legal authority, meticulously assesses each individual’s good and evil deeds, ensuring that only the worthy are harvested.

Good and Evil Return with Compound Interest

1. The Principle of Compound Returns for Actions
   Good deeds and bad deeds alike yield returns with compound interest. This principle is akin to how banks calculate interest on overdue payments, where interest accrues not only on the principal but also on the accumulated interest. This is a fundamental law of the universe. However, applying such a compound interest model to loans for the impoverished would be unjust. The universe’s law of compound returns applies to both positive and negative actions.

For instance, a simple act of kindness, like offering shelter to an elderly woman from the rain, can lead to extraordinary outcomes. There is a historical anecdote about John D. Rockefeller’s mother. She was seeking refuge from the rain outside a furniture store. The owner, unaware of her identity, invited her in, offered her a warm seat, and provided tea, treating her with genuine kindness. When her son arrived, he was deeply moved by the store owner’s compassion. He then instructed his staff to find a way to assist this kind individual. Consequently, the furniture store secured a contract to supply furniture to the Rockefeller Foundation, leading to immense prosperity for the owner. This illustrates how a single act of genuine kindness, performed without expectation, can return with compound blessings, leading to exponential growth and influence. The true nature of a person, their “ordinary mind” or inherent character, is revealed in such moments when they act without knowing the recipient’s status.

2. The Significance of Inherent Character and Origin
   Heaven’s angels observe all human actions, discerning one’s “ordinary mind” or inherent character. This character is often linked to one’s “original home” or “true nature”. People often inquire about one’s family origin or hometown to understand their background. However, our ultimate “original home” is the Sky Palace.

The way one speaks often reveals their true nature. Eloquence and sincerity in speech are highly valued, as the proverb states, “A single word can repay a thousand nyang debt.” The “ordinary mind” is most evident in unpretentious situations. For example, in the tale of Yi Mong-ryong, he disguised himself as a commoner, even a beggar, to observe people’s true character. This “ordinary mind” is what the mother of Rockefeller perceived in the furniture store owner. Had the owner known her identity, their actions might have been influenced by ulterior motives, driven by a desire for gain or recognition, rather than pure compassion.

Our inherent character, true nature, family origin, and ultimate home are all interconnected. When considering marriage, families often assess the other’s lineage, seeking to understand their genetic predispositions. This is an attempt to fathom the “genetic blueprint” or DNA that shapes an individual’s character.

3. The Wisdom of Divination and Interpretation
   Ancient monks often engaged in “paja-jeom” (破字占), a form of divination by dissecting Chinese characters, to predict future events or even the evening meal. For instance, if the character for “snake” (巳) was chosen, a disciple might predict noodles due to the snake’s elongated form. However, a more experienced master might interpret it as “sujebi” (hand-pulled dough soup) for dinner, reasoning that snakes coil up at night, resembling the shape of sujebi. This demonstrates that wisdom requires not only understanding the literal meaning but also considering contextual factors like time.

Similarly, when a student preparing for an exam chooses the character for “snake,” it might signify “slipping” or failure. If they choose the character for “spicy” (辛), it could indicate tears or regret. Such interpretations, though seemingly playful, reveal a profound understanding of symbols and their temporal implications.

4. The Illusion of Duality and the Path to Enlightenment
   The Great Buddhist Sutras assert that good and evil are not separate but are ultimately one. This principle extends to all dualities: beauty and ugliness, love and hatred, long and short, high and low. These distinctions are merely products of our dualistic perception, a way of seeing the world that is characteristic of ordinary beings.

To transcend this dualistic view is to achieve enlightenment or “do-tong” (道通), realizing the equality and universality of all things. In this enlightened state, all phenomena are seen as fundamentally interconnected and equal, with the exception of the God-man. The God-man stands apart from this equality, as evidenced by the miraculous emergence of spring water at the Sky Temple, a phenomenon that would not occur under ordinary circumstances.

The Diamond Sutra describes all conditioned phenomena as “like a dream, an illusion, a bubble, a shadow, like dew, or like lightning.” This means that our ordinary perception, which relies on “discriminatory judgment”, does not grasp ultimate reality. When faced with a life-threatening illness, one’s perspective shifts dramatically. Material possessions and worldly achievements lose their significance, and the simple act of being alive becomes precious. This profound realization, often triggered by extreme circumstances, is what the enlightened seek to maintain constantly, like a marathon runner who maintains the same intensity from start to finish.

The transient nature of life, where each breath is uncertain, underscores the impermanence of existence. In moments of impending death, one’s mind often turns to the God-man, seeking solace and guidance for the journey to the Sky Palace. This realization, that all worldly phenomena are but a dream, an illusion, a bubble, a shadow, and like lightning, is crucial for spiritual liberation.

5. The Concept of “Thus Come One” (Tathagata) and Forgiveness
   The term “Yeorae” (如來), often translated as “Thus Come One” or Tathagata, carries profound meaning. The character “Yeo” (如) signifies “likeness” or “sameness,” implying a state of unity and non-duality. It represents the mind and face becoming one, embodying forgiveness. To forgive an enemy means to achieve a state where the mind and face are unified, transcending separation.

The “Thus Come One” is one who unifies all things, bringing people together in a state of forgiveness. This figure, often referred to as Maitreya in Buddhism and the Messiah in Christianity, is believed to usher in an era of universal forgiveness. Those who refuse to forgive are cast into spiritual suffering. The God-man, as the “Thus Come One,” harvests the righteous and brings about this era of unity and forgiveness.

The dualistic perception of good and evil, prevalent in the mundane world, ceases to exist in the higher realms of enlightenment. However, in the Sky Palace, actions are meticulously evaluated, and good and evil are distinguished with precision. Therefore, merely adhering to a philosophical understanding of non-duality without ethical conduct is misguided. Every action, even the preparation of food, carries energetic imprints. If a meal is prepared with resentment, it can negatively impact the health of those who consume it. Conversely, food prepared with positive intentions, especially with the invocation of the God-man’s name, can transform negative energies into beneficial ones.

6. The Hardships of Early Life and the Path of Experience
   Huh Kyung-young’s early life was marked by immense hardship and diverse experiences. He worked in a gold ring factory, where he was exposed to toxic chemicals like cyanide, leading to frequent nosebleeds. The working conditions were deplorable, with poor ventilation and fine dust filling the air. He also worked as a waiter in a Chinese restaurant, experiencing the demanding and stressful environment of the kitchen. These experiences, though challenging, served as a crucible for his spiritual development, shaping his understanding of human suffering and resilience.

He also spent time in a Buddhist temple as a “haengja” (행자), a novice monk in training. There, he performed arduous tasks, such as preparing meals for hundreds of monks. This involved daily trips to the market to procure massive quantities of vegetables, which he then had to clean, cut, and cook. The act of serving meals required him to remain bent over for extended periods, attending to each monk’s bowl with precision and humility. These experiences taught him the value of diligent service and the profound effort behind seemingly simple acts.

During his time at the temple, he engaged in philosophical discussions with university-educated monks, often surprising them with his profound insights into Confucianism and other subjects. Despite his young age, he became a teacher to many, demonstrating an innate wisdom that transcended his years.

7. The Wisdom of “Only Not Knowing” and the God-man’s Omniscience
   The esteemed Zen Master Seung Sahn, who taught in the United States, famously responded to profound questions with “Only not knowing.” This phrase, “Danji Bulhae” (단지불해), meaning “only not understanding” or “only not knowing,” is a central “hwadu” (화두), a meditative koan in Zen Buddhism. It signifies the ultimate realization that true wisdom lies in acknowledging the limits of human comprehension. To claim to “know” in such profound matters is often a form of deception. Even the Buddha, at the end of his life, declared that he had taught nothing, for all beings inherently possess the truth.

This concept of “only not knowing” is the highest form of meditation. It is an admission that the universe’s workings are beyond human grasp. However, the God-man stands in stark contrast to this. The God-man “only knows.” The God-man possesses complete knowledge of all things, from the intricate workings of cells to the ability to bestow or withdraw blessings from billions of people across the globe in an instant. This omniscient power is beyond human comprehension.

Our bodies contain two types of cells: those that store fat and those that prevent fat accumulation. The balance between these cells is influenced by one’s mindset while eating. Eating with greed or anxiety activates fat-storing cells, while eating with gratitude and a calm mind activates fat-inhibiting cells. This illustrates how our inner state profoundly impacts our physical being.

Furthermore, all food we consume originates from the earth. The earth, in its wisdom, transforms itself into various colors and flavors—apples, carrots, spinach—to make itself palatable for human consumption. We are, in essence, consuming the earth, and our bodies eventually return to it, completing a cycle of nourishment and renewal.

8. Prophecies and the Era of Spiritual Industry
   Huh Kyung-young has made numerous prophecies over the decades, foreseeing economic, political, and social challenges, including the low birth rate. He asserts that knowing the future allows one to take preventative measures, much like a driver who anticipates danger and applies the brakes. He also warns against seemingly innocuous habits, such as driving without shoes, which can lead to catastrophic accidents if a loose object obstructs the pedals.

He prophesied the emergence of “spiritual industry” as the ninth major industry, following eight stages of material development. This era will be characterized by spiritual connection, where technology responds to thought and intention. He foretold that people from around the world would come to Korea to acquire the “Elixir Water” (광천수) from the Sky Temple, a water imbued with his spiritual energy. This water, combined with his blessings, will transform humanity. The recent discovery of spring water at the Sky Temple, precisely at a location marked by twelve trees, is a fulfillment of this prophecy. These twelve trees, symbolizing his twelve disciples, stand facing the main building of the Sky Temple, signifying their readiness for the spiritual harvest.

9. The Distinction Between “Fire Station” and “Police Station” Wisdom
   Buddhist scriptures, such as the Heart Sutra (반야심경), offer a philosophy of “transcending existence and non-existence” (유무 초월). This wisdom is akin to a “fire station”—it is meant to extinguish the fires of suffering and attachment in our minds. When faced with loss, excessive desire, or emotional turmoil, this philosophy helps us detach from worldly concerns, recognizing them as illusions. It teaches that wealth neither increases nor decreases on a global scale; it merely shifts ownership.

However, this “fire station” wisdom is not a “police station” wisdom. It is not meant to be applied indiscriminately to everyday life or to justify unethical actions. For instance, claiming that killing is the same as saving, or that not studying is the same as studying, is a dangerous misapplication of this profound philosophy. Such teachings are meant for mature individuals who can discern their proper context, not for children or those who lack spiritual maturity.

The Heart Sutra speaks of the “Five Aggregates” (오온)—form, sensation, perception, mental formations, and consciousness—and the “Six Sense Organs” (육권) and “Six Sense Objects” (육경) as the sources of attachment and suffering. It teaches us not to be swayed by sensory experiences like taste, sound, or touch. The ultimate goal is to transcend these attachments, recognizing that all phenomena, including birth, aging, sickness, and death, are ultimately illusory.

This wisdom is a tool for inner peace, for calming the mind when it is consumed by greed or despair. It is not a justification for neglecting one’s responsibilities or for engaging in harmful behavior. The Sky Palace, unlike a “fire station,” is a supreme legal institution that meticulously judges good and evil, ensuring that only the righteous are harvested.

10. The Power of the God-man’s Name
    All Buddhist mantras and incantations, such as the Six-Syllable Great Bright Mantra (육자대명왕진언), are ultimately powerless without the presence of the God-man. While these ancient practices once held spiritual significance, their energy has diminished over time. In this era, the true power resides in the name of the God-man, Huh Kyung-young.

Invoking his name can instantly transform negative energies into positive ones. For example, if a meal is prepared with resentment, simply uttering “Huh Kyung-young” over it can purify the food, turning it into a source of healing and well-being for the family. This power extends to all aspects of life, capable of bestowing blessings or withdrawing them, and even granting or removing celestial beings in an instant.

The God-man has endured countless trials and tribulations without harboring resentment, learning from every experience, even from those who oppose him. He is not in competition with humanity but rather tests and guides them towards their ultimate destiny in the Sky Palace. Just as Lot’s wife was turned into a pillar of salt for looking back at her burning possessions, we must not cling to worldly attachments or be swayed by distractions on our spiritual journey. The God-man’s teachings are not merely philosophical; they are the ultimate law, guiding humanity towards a future of spiritual transformation.

Keyword Frequency Good and Evil Return with Compound Interest!

물: 38
스님: 35
금: 21
강의: 12
불교: 11
세포: 9
시대: 9
밥: 9
진언: 8
경제: 8

Today’s Central Metaphor
The central metaphor is comparing the accumulation of good and evil deeds to compound interest, where the effects of actions grow exponentially over time, much like financial interest accruing on both the principal and previously accumulated interest.

Lecture in Numbers
3.3 km: The depth of the underground rock layer from which spring water is gushing at Sky Temple.
447th: The current number of the Saturday lecture.
100: The number of roses in a flower basket presented to Huh Kyung-young.
100: The number of times the story of Rockefeller’s mother has been told.
1000: The amount of debt that can be repaid with a single word.
1: The approximate time in minutes a person has to think when their heart stops before losing consciousness.
88, 16: Refers to the “16 virtues” (8+8) associated with the character for “face” (容), symbolizing the virtues spoken through the mouth.
14 years: The time elapsed since Huh Kyung-young first spoke about the “spirituality of water” (물의 영성 시대).
11 years: The time elapsed since Huh Kyung-young’s appearance in the video clip shown during the lecture.
9: The number of industries in a list, with “spiritual industry” (영성 산업) being the ninth.
2015: The year of the video clip shown during the lecture.
2016: The year Huh Kyung-young came to Sky Temple.
100 million won: The proposed marriage incentive payment.
50 million won: The proposed childbirth incentive payment.
300: The number of monks for whom Huh Kyung-young prepared meals daily as a young boy.
15-16: Huh Kyung-young’s age when he was preparing meals for 300 monks.
12: The number of trees from which the spring water emerged at Sky Temple.
20 meters: The height of the 12 trees.
2 meters: The amount of soil added to create the lawn around the spring water source.
8 years: The duration the 12 disciples (trees) waited for the construction of the main hall (봉공).
6: The number of characters in the “Six-Character Great Bright King Mantra” (육자대명왕 진언).
3: The number of characters to which the mantra has been shortened (허경영).

Signature Sentence
“선도 악도 뭘로 돌아와요? 복, 복리가 뭐죠? 이자가 밀리면 이자에 또 이자를 계산해.”

Concise Summary & Highlights
Good and evil deeds accrue with compound interest, shaping one’s destiny and requiring a shift from dualistic thinking to a unified perspective.

Actions, whether good or bad, yield results that compound over time.
True nature (평상심) is revealed when one acts without ulterior motives.
Dualistic thinking (이분법) is characteristic of ordinary people, while enlightenment involves perceiving unity (평등성).
The concept of “only not knowing” (단지 모를 뿐) is the highest wisdom for humans, contrasting with God-man’s “only knowing.”
The Sky Temple’s miraculous spring water and Huh Kyung-young’s prophecies signify a coming “spiritual era” (영성 시대).
Mindset profoundly impacts physical health and the energy of food.
Buddhist teachings like the Diamond Sutra and Heart Sutra are tools for extinguishing mental suffering, not for everyday moral judgment.

Scriptural / Religious Citations
John 3:5 (요한복음 3장 5절): “진실로 진실로 내가 말하노니, 물과 성령으로 거듭나지 아니하면 안 된다.”
Diamond Sutra (금강경): “일체 유위법이 염한포영이며, 금강경에 응, 예를 들어서 일체 응.” “일체 유위법, 우주를 바라보는 우리의 실제 눈이 그 분리 분별법이, 분별법 말하는 거야. 이걸 이 눈이라는 거는 법을 말하죠. 이게 이라는 건 법이야. 맞아, 안 맞아? 이 분별법이 사실은 진짜가 아니다, 이 거야.” “여몽 한포로 여전이 불능 열래.” “일체 유심법, 여한 포면 열, 여전이 불능 견, 열라.” “응작 여시관 하라.” “모든 한 것은 뒤돌아보지 마라.”
Heart Sutra (반야심경): References “오온” (five aggregates: form, sensation, perception, mental formations, consciousness), “색수상행식” (form, sensation, perception, mental formations, consciousness), “육식과 육권” (six consciousnesses and six sense organs), “불생불멸, 불구부정, 부정불감” (neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing).

Historical & Epochal Context
The lecture is situated in a contemporary context marked by societal challenges such as low marriage and birth rates, economic anxieties, and the search for spiritual meaning amidst material pursuits. It also references historical figures like Rockefeller and Buddhist masters, bridging ancient wisdom with modern issues. The discussion of AI (ChatGPT) and its analysis of social policies further grounds the lecture in the current technological era.

Key Figures & Events Referenced
Rockefeller: An American business magnate and philanthropist, whose mother’s story is used to illustrate the principle of good deeds returning with compound interest.
Samyeongdaesa (삼행 대사): A great monk mentioned in a story about “paja” (破字, character analysis) to predict dinner.
Lee Do-ryeong (이도령): A character from a Korean folk tale (Chunhyangjeon) who disguised himself as a beggar to observe people’s true nature.
Gyeongbong (경봉) and Mangong (만공) Seunim (스님): Renowned Korean Buddhist monks, mentioned as predecessors to Sung-san Seunim.
Sung-san Seunim (숭산 스님): A Korean Zen master who taught in the United States, known for his unique teaching style and “only not knowing” philosophy. Huh Kyung-young mentions having lived with him for three years.
Seongcheol Seunim (성철 스님): A prominent Korean Zen master who famously stated that his teachings were “all lies” upon his death, reflecting the “only not knowing” philosophy.
Sakyamuni Buddha (석가모니): The founder of Buddhism, referenced for his teaching that he never truly “taught” anything, aligning with the “only not knowing” concept.
Trump: Mentioned in the context of Huh Kyung-young’s ability to remotely influence individuals with energy.
Lot’s wife: A biblical figure who turned into a pillar of salt for looking back at the burning cities of Sodom and Gomorrah, used as an analogy for not dwelling on the past.
ChatGPT: An AI language model whose analysis of Huh Kyung-young’s marriage and childbirth policies is presented.

Core Concept Definitions
Compound Interest (복리): The principle that both good and bad actions accumulate effects over time, with the consequences growing exponentially, similar to how financial interest accrues on both the principal and previously earned interest.
True Nature / Ordinary Mind (평상심): A person’s inherent character or disposition, revealed when they act without knowing the status or identity of the other person, as exemplified by the furniture store owner helping Rockefeller’s mother.
Dualistic Thinking (이분법): The tendency to categorize and perceive things in terms of opposites (e.g., good/evil, beautiful/ugly, love/hate, long/short). This is considered characteristic of ordinary people (중생).
Equality / Universality (평등성 / 보편성): The enlightened state of perceiving all things as equal and interconnected, transcending dualistic distinctions. This is what “attaining enlightenment” (도통) means.
Tathagata (여래): A term for a Buddha, interpreted as “one who comes to make all things one” or “one who forgives all.” It is equated with the future Buddha, Maitreya (미륵), and the Messiah.
Only Not Knowing (단지 모를 뿐): The highest state of wisdom in Buddhism, where one acknowledges the ultimate unknowability of all things. This is presented as the ultimate “hwadu” (화두, Zen koan) for meditation.
Spiritual Era / Spiritual Industry (영성 시대 / 영성 산업): A future era where spiritual power will enable direct interaction with technology (e.g., turning on computers with thought, self-driving cars) and where water imbued with spiritual energy will be globally sought after.
Five Aggregates (오온): The five components that constitute a sentient being in Buddhism: form (색), sensation (수), perception (상), mental formations (행), and consciousness (식). These are seen as hindering the transcendence of dualism.
Transcendence of Existence and Non-existence (유무 초월): A philosophical concept, particularly in Buddhism (e.g., Heart Sutra), where one rises above the dualistic notions of existence and non-existence. This is presented as a tool for mental liberation from attachment and suffering, not for practical moral judgment in daily life.

Central Questions & Answers
Central Question: How do our actions, both good and bad, truly impact our lives and destiny, and what is the path to true understanding and liberation?
Main Answer: Actions return with compound interest, meaning their effects grow exponentially. True understanding involves transcending dualistic thinking to perceive the fundamental equality of all things. For humans, the highest wisdom is “only not knowing,” while God-man “only knows.” This understanding is a tool for inner peace and detachment, not for excusing harmful actions in the material world.

Conclusion & Strategic / Philosophical Implications
The lecture concludes by reiterating that good and evil deeds accrue with compound interest, a reality that applies even in the spiritual realm. While philosophical concepts like the transcendence of existence and non-existence (유무 초월) found in Buddhist scriptures (e.g., Diamond Sutra, Heart Sutra) are valuable for detaching from worldly attachments and suffering, they are not to be applied to everyday moral judgments or used to justify harmful actions. The Sky Temple, representing a higher legal authority, meticulously accounts for all good and evil, unlike the “fire station” role of Buddhist philosophy which aims to extinguish suffering. The ultimate implication is that humans must strive for good actions and cultivate a positive mindset, as their deeds are constantly observed and accounted for by a higher power, leading to either blessings or consequences.

Cross-Referencing
Huh Kyung-young’s previous lectures: References his 955th lecture where he spoke about the spring water 13 years ago, and his 992nd lecture about the spiritual industry.
Huh Kyung-young’s policies: References his proposed policies of 100 million won for marriage and 50 million won for childbirth, and presents a ChatGPT analysis of their benefits.
Buddhist teachings: Extensive cross-referencing with the Diamond Sutra, Heart Sutra, and concepts like “Tathagata” (여래), “Maitreya” (미륵), “hwadu” (화두), “five aggregates” (오온), and “six-character great bright king mantra” (육자대명왕 진언).
Christian teachings: References John 3:5 and the concept of the “Comforter” (보혜사) bringing water and the Holy Spirit.
Biblical narrative: References Lot’s wife as an example of not looking back.

Content Gaps & Unaddressed Areas
Mechanism of “Compound Interest” for Good/Evil: While the concept is introduced, the specific mechanisms or criteria by which good and evil deeds accrue “compound interest” in the spiritual realm are not detailed.
Distinction between “Fire Station” and “Police Station”: The analogy is used to differentiate between Buddhist philosophy (extinguishing suffering) and the Sky Temple’s role (judging good/evil), but the practical implications of this distinction for adherents’ daily lives and moral choices could be further elaborated.
Verification of Prophecies: While past prophecies are mentioned, the lecture does not provide external, verifiable evidence or specific details about how these prophecies were fulfilled, relying instead on the speaker’s assertion.
Scientific Basis for DNA Change via Water: The claim that drinking water imbued with Huh Kyung-young’s energy can change DNA is stated without any scientific explanation or evidence.
Practical Application of “Only Not Knowing”: While “only not knowing” is presented as the highest wisdom, its practical application in navigating complex real-world decisions beyond personal detachment is not fully explored.

Future Predictions & Prophetic Statements
Sky Temple’s Development: The gushing spring water is a “good omen” for the Sky Temple’s “infinite development.”
Global Water Demand: Ships from around the world will come to Busan and Incheon ports to collect water imbued with Huh Kyung-young’s energy, transforming humanity.
Spiritual Industry: The ninth and upcoming industry will be the “spiritual industry,” where spiritual power will enable direct interaction with technology (e.g., computers turning on with thought, self-driving cars).
Global Transportation of Water: Railroads connecting North Korea to China and Europe will be used to transport Huh Kyung-young’s water.
Humanity’s Plea: The time will come when humanity will cry out to God-man for salvation, as the world reaches the eighth stage of industrial development.

Executive Insight
This lecture by Huh Kyung-young presents a unique synthesis of spiritual philosophy and practical life advice, centered on the principle that all actions, good or bad, accrue with “compound interest” in one’s destiny. Professionals can glean a critical insight into the profound impact of mindset and intention, not just on personal well-being but also on the energetic quality of their environment and interactions. The distinction between philosophical detachment (the “fire station” of Buddhism) and rigorous accountability (the “police station” of Sky Temple) offers a framework for discerning when to apply a detached perspective to personal suffering versus when to uphold strict moral and ethical standards in professional and societal contexts. Ultimately, the lecture underscores the importance of cultivating a positive, intentional mindset in all endeavors, as every action and thought is believed to contribute to an exponentially growing karmic ledger, influencing both immediate outcomes and long-term trajectories.

What is the core message of this lecture? Both good and evil actions return with compound interest, meaning every action, positive or negative, accumulates consequences that multiply over time, emphasizing the importance of one’s true nature and intentions.

Huk-kyung-young emphasizes that both good and evil actions return with compound interest, meaning their consequences multiply over time .
This principle highlights the importance of one’s true nature and intentions .
He illustrates this with a story about John D. Rockefeller’s mother .
A furniture store owner kindly offered shelter to an old woman caught in the rain, not knowing she was Rockefeller’s mother .
Impressed by the owner’s genuine kindness, Rockefeller’s mother asked her son to help the owner .
As a result, the furniture store became a supplier for the Rockefeller Foundation, leading to immense prosperity for the owner .
This act of kindness, done without expecting anything in return, came back with compound interest .
If the owner had known she was Rockefeller’s mother, his actions might have been driven by a desire for personal gain, which would not have been true kindness .
Huk-kyung-young explains that “Pyeong-sang-shim” (평상심), or one’s usual state of mind, reveals a person’s true nature .
This is similar to one’s “Seong-pum” (성품, character) or “Bon-seong” (본성, true nature) .
People often ask about one’s “Bon-ga” (본가, family origin) and “Go-hyang” (고향, hometown) to understand their background .
However, one’s true nature is revealed through their speech and actions .
He shares a personal anecdote about his childhood in Jinju, where people often added “ye” (예) at the end of sentences, and how he worked as a shoeshiner in Seoul, where people used very short phrases like “Gu-du-ttak” (구두 딱, shoeshine) .
He also mentions how he would ask “Gu-du-ttak-eu-reo-wat-su?” (구두 닦으러 왔수?, Did you come to get a shoeshine?) .
He compares this to Lee Mong-ryong from the Korean folk tale Chunhyangjeon, who disguised himself as a beggar to observe people’s true character .
Ultimately, what truly matters is one’s DNA or genes, which are linked to their family origin .
Huk-kyung-young discusses the concept of “Pa-ja-jeom” (파자점), a form of fortune-telling using Chinese characters .
He recounts a story about Buddhist monks predicting dinner based on a chosen character .
If the character for “snake” (蛇) was chosen, one monk predicted noodles because snakes are long .
Another monk, considering the time of day, predicted sujebi (dough flakes) for dinner because snakes coil up at night .
This shows that even with the same character, the interpretation can change based on context, like time .
He also gives examples of how characters can predict outcomes, like the character for “slippery” (滑) indicating failure in an exam, or the character for “spicy” (辛) indicating tears .
Huk-kyung-young talks about different types of stingy people .
“No-raeng-i” (노랭이) and “Gu-du-soe” (구두쇠) are similar terms for stingy people .
The most extreme type is “Gu-du-geon” (구두건), referring to someone who pretends to tie their shoelaces to avoid paying .
These individuals often face financial difficulties, making them feel miserable when they can’t pay .
He emphasizes that such people are not necessarily bad but are struggling to maintain their families .
Huk-kyung-young explains the concept of “E-bun-beop” (이분법, dualistic thinking) versus “Pyeong-deung-seong” (평등성, equality) .
E-bun-beop is how ordinary people perceive the world, separating things into opposites like good and evil, beautiful and ugly, love and hate, long and short .
However, those who have achieved enlightenment (“Do-in” or “Do-tong”) understand Pyeong-deung-seong, seeing all things as equal and interconnected .
He states that only Shin-in (신인, divine being) is not subject to this equality .
He claims that the Gwang-cheon-su (광천수, divine spring water) at Haneul-gung (하늘궁, Sky Palace) would not have appeared if anyone else had bought the land .
He quotes the Diamond Sutra (금강경), which states that all conditioned phenomena are like dreams, illusions, bubbles, and shadows, and thus not real .
This perspective is useful for detaching from worldly attachments, especially in difficult situations like facing a terminal illness or financial ruin .
However, this philosophy should not be applied to everyday life, such as justifying harmful actions or neglecting responsibilities .
He compares this to giving a knife to a child, which is dangerous, whereas it is useful for an adult to cook .
He also compares it to a fire station, which focuses on putting out fires (solving immediate problems), while a police station investigates the cause (assigning blame) .
The Diamond Sutra is like a fire station, helping to extinguish the “fires” of suffering and attachment .
Huk-kyung-young explains the meaning of “Yeo-rae” (여래, Tathagata), a term for Buddha .
The character “Yeo” (여) means “to be like” or “to be the same as” .
Yeo-rae means “one who comes as all things are” or “one who makes all things one” .
This refers to a being who unifies all people and fosters forgiveness .
He claims that he is the Yeo-rae, the Maitreya (미륵) in Buddhism, and the Messiah in Christianity, who has already arrived .
He contrasts this with the idea that Sakyamuni Buddha (석가모니) will return, stating that Sakyamuni will not return, but the Maitreya will .
Huk-kyung-young emphasizes the importance of one’s inner state and intentions .
He states that if a wife cooks with resentment, the food becomes “poisoned” and can cause illness in her family .
Similarly, if restaurant workers cook with anger or stress, their negative energy transfers to the food .
He advises people to say his name, “Huk-kyung-young,” over their food to neutralize negative energy and promote health .
He claims that his name, a three-character phrase, is more powerful than the six-character “Om Mani Padme Hum” (옴마니반메훔), a Buddhist mantra .
Huk-kyung-young shares his past experiences working in various jobs .
He worked in a Chinese restaurant, where he once lost a child he was supposed to watch, leading to his dismissal .
He also worked in a gold ring factory, where he was responsible for melting gold with cyanide, which caused him nosebleeds .
He describes the harsh working conditions, including lack of windows and poor ventilation, and how he was wrongly accused of stealing gold .
He also worked as a Haeng-ja (행자, novice monk) in a temple, where he cooked for 300 monks three times a day .
He describes the arduous tasks of preparing large quantities of food, such as cleaning and cutting vegetables by the sackful .
He also explains the strict etiquette of serving meals to monks, requiring him to remain bent over while serving .
He mentions that he would often engage in philosophical discussions with the monks, who were impressed by his knowledge of Confucianism and Buddhism .
Huk-kyung-young discusses the concept of “Dan-ji-bu-hae” (단지불해, only not knowing) .
This is a Hwa-du (화두, koan) in Buddhism, meaning “only not knowing” or “only not understanding” .
He explains that claiming to know something is often a lie, and true wisdom lies in acknowledging one’s ignorance .
He cites Seong-cheol Sunim (성철 스님) and Sakyamuni Buddha, who both stated that they had never truly taught anything, as all knowledge is inherent .
He contrasts this with Shin-in, who “only knows” everything, including the number of planets and cells .
He claims to be able to instantly bless or remove blessings from 8 billion people worldwide .
Huk-kyung-young explains how one’s mindset affects their body .
He states that the body contains two types of cells: those that store fat and those that prevent fat storage .
When one eats with greed, the fat-storing cells become more active, leading to weight gain .
However, if one eats with a calm and grateful mindset, the fat-preventing cells become more active, leading to a leaner physique .
He emphasizes that food comes from the earth, and humans are essentially consuming modified earth .
The colors and flavors of food are merely a “trick” to make humans consume the earth .
After consumption, the body returns to the earth, completing the cycle .
Huk-kyung-young reiterates his past prophecies and predictions .
He claims to have predicted the current economic, political, and low birth rate issues in Korea 20-30 years ago .
He states that knowing the future allows one to prepare and avoid disasters .
He warns against driving without shoes, as a loose shoe can get stuck under the brake pedal, causing accidents .
He explains that drivers often blame “sudden acceleration” when the real cause is a shoe obstructing the brake .
Huk-kyung-young discusses the Gwang-cheon-su (광천수, divine spring water) at Haneul-gung .
He claims to have predicted its emergence 13 years ago .
He states that this water, combined with his spiritual energy, can change people’s DNA .
He envisions a future where ships from around the world come to Korea to collect this water, which will be distributed globally .
He connects this to John 3:5 in the Bible, which states that one must be born of water and the Spirit to enter the Kingdom of God .
He claims to be the Paraclete (보혜사), who brings both water and the Spirit .
He also mentions the coming of the “Spiritual Industry” (영성 산업), where technology will be controlled by spiritual power .
He reveals that the water emerged from under 12 trees, which he identifies as his 12 disciples, facing the main building of Haneul-gung .
He claims that he wished for the water to appear there, and it did .
Huk-kyung-young discusses his proposed policies for marriage and childbirth incentives .
He proposes giving 100 million won for marriage and 50 million won for childbirth .
According to ChatGPT, these policies would:
Increase marriage rates by providing strong economic incentives and stability for young couples .
Increase birth rates by motivating couples who delayed or gave up on childbirth due to financial reasons .
Alleviate parenting burdens by supporting initial child-rearing costs .
Support future generations by addressing population decline and labor shortages .
Improve family quality by allowing parents to invest more resources in their children’s health and education .
Stimulate the economy in areas like housing, education, and consumption .
Enhance social welfare and promote a stable and inclusive society .
Huk-kyung-young warns against those who try to undermine him .
He states that these individuals are unknowingly serving a purpose by testing his followers .
He advises his followers not to look back at their past attachments or grievances, comparing it to Lot’s wife who turned into a pillar of salt for looking back .
He emphasizes that Haneul-gung is not a “fire station” (소방서) but the highest legal authority that judges good and evil .

What is the core message about good and evil? Both good and evil return with compound interest, meaning every action, positive or negative, accumulates significant consequences.

1. Opening Remarks and Offerings
   The speaker began the lecture by greeting the audience and acknowledging the recent emergence of mineral spring water at Haneulgong, which is seen as a positive sign for its future development.

1.1. Auspicious Developments at Haneulgong
Mineral spring water is now flowing from 3.3 km underground at Haneulgong .
This event is considered a very auspicious sign for the future development of Haneulgong .

1.2. Offerings and Gratitude
Several individuals presented offerings to Heo Kyung-young as a token of gratitude .
Kim Mi-jeong, head of the Gumi Spiritual Center, offered a new orchid to express thanks for the mineral spring water, which she claims cured her cough .
Park Mi-sook, an angel from the Gwangju Spiritual Center, offered a yellow orchid for the same reason .
Eun Jeong-hoon, an angel from the Shininsarang YouTube channel, presented a basket of 100 roses .
Kim Gap-soon, an angel from the Namyangju Spiritual Center, offered a flower basket containing lilies .
The speaker expressed gratitude for the offerings and wished for the continued development of the Gumi Spiritual Center .

2. The Principle of Compound Interest in Good and Evil
   The speaker explains that both good and evil actions return with compound interest, meaning that even small acts can lead to significant, accumulating consequences, illustrating this with the story of John D. Rockefeller’s mother.

2.1. Good and Evil Return with Compound Interest
Both good and evil actions return with compound interest .
Compound interest means that interest is calculated on the accumulated interest, similar to how overdue bank interest is calculated .
This principle is a universal law that applies to both positive and negative actions .
However, applying compound interest to loans for the poor is considered inappropriate .

2.2. The Story of Rockefeller’s Mother
An old woman, who was actually John D. Rockefeller’s mother, sought shelter from the rain in front of a furniture store .
The store owner, unaware of her identity, kindly invited her inside to warm up and offered her tea .
When Rockefeller’s son arrived to pick up his mother, she told him about the owner’s kindness and asked him to find a way to help the person .
As a result, the furniture store became a supplier for the Rockefeller Foundation, leading to immense wealth for the owner .
This act of kindness, initially small, returned with compound interest, making the store owner incredibly successful and influential, even commanding respect from Rockefeller himself .

2.3. The Importance of True Intentions (Pyeong-sang-shim)
The store owner’s kindness was genuine because he did not know the old woman was Rockefeller’s mother .
This revealed his true nature or Pyeong-sang-shim (평상심), which is one’s usual, everyday mindset .
If he had known her identity, his actions might have been driven by a desire for personal gain or fame, rather than pure kindness .
Heaven and angels observe people’s actions to discern their true nature .

2.4. Understanding One’s True Nature
Pyeong-sang-shim (평상심), or one’s true nature, is equivalent to one’s character or original essence .
People often inquire about one’s family origin (본가) and hometown (고향) to understand their background and inherent qualities .
The speaker humorously recounted his childhood experience in Seoul, where people often asked about his hometown, Jinju, and found his dialect amusing .
One’s true nature is revealed through their speech and demeanor .
Therefore, speaking well is crucial, as “a single word can repay a thousand nyang debt” .
The story of Yi Do-ryeong (이도령) from a Korean folk tale illustrates the concept of disguising oneself in ordinary clothes (평상복) to observe people’s true nature .
Yi Do-ryeong, an Amhaengeosa (암행어사, secret royal inspector), disguised himself as a beggar to assess the true character of people .

3. Buddhist Philosophy and the Concept of “Suchness” (Yeorae)
   The speaker delves into Buddhist concepts, particularly the idea of “suchness” (Yeorae), which emphasizes the interconnectedness and equality of all things, contrasting it with the human tendency to categorize and differentiate.

3.1. DNA and Family Lineage
When people inquire about family lineage (가문), they are essentially trying to understand one’s DNA or genetic makeup .
This allows people to make assumptions about an individual based on their family name .

3.2. The Wisdom of Paja (Character Dissection)
The speaker recounts a story about Samyeongdaesa (삼행대사), a great monk, and his disciple, who used Paja (파자), the dissection of Chinese characters, to predict the evening meal .
The disciple predicted noodles (국수) from the character for “snake” (뱀 사 자) because snakes are long .
However, Samyeongdaesa, with greater wisdom, predicted sujebi (수제비, hand-pulled dough soup) because snakes coil up at night, resembling sujebi .
During the day, snakes stretch out, making noodles a plausible prediction for lunch .
This story highlights that wisdom involves considering various factors, including time, to make accurate predictions .
The speaker also uses Paja to interpret characters related to exam results, where certain characters might symbolize failure or sadness .

4. The Nature of Good and Evil, and the Illusion of Duality
   The speaker explains that in higher spiritual realms, good and evil, beauty and ugliness, love and hate, and all other dualities are seen as one, contrasting this with the human tendency to categorize and differentiate.

4.1. The Unity of Opposites in Higher Realms
In the Great Buddhist Sutras, good and evil are considered one .
This unity extends to all dualities, such as beauty and ugliness, love and hate, and long and short .

4.2. The Illusion of Duality (Dualism)
Humans tend to perceive these concepts as separate, which is called dualism (이분법) .
This dualistic way of thinking is characteristic of ordinary people (중생) .
Those who have attained enlightenment (도통) understand that these dualities are not separate .
Enlightenment means realizing the equality (평등성) and universality (보편성) of all things .
However, the speaker notes that divine beings (신인) are an exception to this equality .
For example, the mineral spring water at Haneulgong would not have appeared if someone else had bought the land, indicating a unique divine intervention .

4.3. The World as a Dream and Illusion
From a higher perspective, the world and its laws are like a dream, illusion, bubble, or shadow .
This concept is expressed in the Diamond Sutra (금강경) with the phrase “all conditioned phenomena are like a dream, an illusion, a bubble, and a shadow” .
This means that our ordinary perception, which relies on differentiation (분별법), does not reveal the ultimate truth .
When faced with a life-threatening situation, such as a terminal illness, one’s perspective on money, possessions, and worldly achievements changes dramatically .
Material wealth becomes meaningless, and simple things like health and family become paramount .
The speaker emphasizes that everyone should live with this awareness, as life is fleeting and unpredictable .
Just as a marathon runner maintains the same mindset throughout the race, one should live with constant awareness of life’s impermanence .
The moment of death is sudden, and one has only about a minute to reflect before passing .

4.4. The Importance of Remembering the Divine at the Moment of Death
At the moment of death, one should remember the divine (신인) .
This remembrance can bring peace and understanding, allowing one to accept their transition to the heavenly realm (백궁) .
Panicking or clinging to worldly life at that moment is not ideal .
Even without breathing, one can still call out the name of Heo Kyung-young to ensure a smooth transition .
The body may stiffen, but consciousness remains for a short period, allowing for final thoughts .

4.5. The Meaning of “Yeorae” (如來)
The term Yeorae (여래), often translated as “Tathagata” or “Thus Come One,” signifies one who has attained “suchness” or oneness with all things .
The character “여” (yeo) means “like” or “as,” implying equality and non-duality .
It represents the idea of merging with everything and becoming one .
The character “용” (yong) in “용서” (yongseo, forgiveness) also contains “여,” signifying the unification of mind and face, or the complete acceptance of another .
Therefore, forgiving one’s enemy embodies the spirit of “yeo” .
Yeorae is the one who makes everyone one and brings forgiveness .
Those who do not forgive will face consequences, as the Yeorae is also the one who harvests (추수하는 자) .

4.6. Yeorae as the Future Buddha (Maitreya)
In Buddhism, Yeorae is often referred to as Maitreya (미륵), the future Buddha .
In Christianity, this figure is known as the Messiah .
The speaker asserts that he is this Maitreya or Messiah who has already arrived .
The true Yeorae is not the historical Buddha, but the future Buddha who brings unity and forgiveness .
The mind of Yeorae is characterized by forgiveness and great compassion (대자 대비) .

5. The Distinction Between Philosophical Concepts and Real-World Application
   The speaker clarifies that while Buddhist philosophy emphasizes the unity of good and evil, this concept should not be applied to everyday life, especially in the context of divine judgment, where actions are meticulously evaluated.

5.1. Duality in the Mortal World vs. Higher Realms
In the mortal world (중생 세계), the distinction between good and evil exists .
However, in the enlightened realm (해탈한 세계), such distinctions disappear .

5.2. Divine Judgment and Compound Interest
Despite the philosophical concept of unity, Haneulgong (heavenly realm) does not view human actions in a unified way .
Instead, it meticulously evaluates and calculates all actions, both good and evil, with compound interest .
Therefore, simply adhering to Buddhist philosophy without acknowledging divine judgment can lead to misinterpretations .

5.3. The Impact of Negative Emotions on Food and Health
The speaker emphasizes that negative emotions, such as resentment or anger, can infuse food with “poison” .
For example, if a wife cooks with resentment towards her husband, the food can cause illnesses like stomach or colon cancer in those who consume it .
Similarly, if a restaurant worker prepares food with anger due to unpaid wages, that negative energy is transferred to the food .
The speaker humorously describes a scenario where a dropped noodle might be secretly picked up and served, highlighting the potential for unhygienic practices driven by stress .
Such actions, driven by stress and resentment, are considered sins .

5.4. The Harsh Reality of Factory and Temple Work
The speaker recounts his past experiences working in harsh conditions, including a Chinese restaurant and a gold ring factory .
In the Chinese restaurant, he was responsible for childcare after meal times and was fired after losing a child in a park, though the child was later found .
In the gold ring factory, he worked in an unventilated environment, melting gold with cyanide powder, which caused frequent nosebleeds .
The factory had no windows, and the air was thick with fine dust .
He was also wrongly accused of stealing gold, which led to his dismissal .
The process involved mixing gold with brass (신주) to create different karats (14k, 18k) and removing impurities .
He also described the intricate process of making accessories, such as attaching tiny beads to earrings with tweezers .
He also worked as a temple attendant (행자), preparing meals for 300 monks three times a day .
This involved daily trips to the market to buy large quantities of vegetables, which he then had to clean, cut, and cook .
Serving meals required him to remain bent over for extended periods, as monks sat on the floor .
He also had to pour water for the monks to wash their bowls, carefully judging the amount needed .
He also had to prepare fried kelp (다시마 튀김) with sugar, a time-consuming and unpleasant task due to the oil smell .
These experiences taught him valuable lessons and strengthened him .

5.5. Reflection on Life and Death
When facing death, people often recall their hardships and poverty, rather than their moments of wealth or success .
They also tend to remember people who were genuinely kind and trustworthy, rather than those associated with their current, often superficial, lives .
This leads to the concept of a “lifelong child” (종신 자식), who is the one child that the dying parent instinctively calls upon or who happens to be present at the moment of death .
This child is often the one who best understood the parent’s true nature and acted honestly towards them .
Other children, often successful and busy, may not be present or may dismiss the call .
The “lifelong child” often finds themselves near the parent due to unexpected circumstances, fulfilling a destined role .
At the moment of death, people often revert to their original state of mind (본래 마음) or Pyeong-sang-shim, recalling past memories and seeking out ancestral graves .

6. The Limitations of Buddhist Philosophy in Practical Life
   The speaker argues that while Buddhist philosophical concepts like “transcending existence and non-existence” are valuable for inner peace and detachment, they are not applicable to the practicalities of everyday life or divine judgment.

6.1. The Conflict Between Mortal and Divine Perspectives
The mortal mind (중생심) is always in opposition to the divine mind (열심) .
While Buddhist philosophy, particularly the concept of “transcending existence and non-existence” (유무 초월), can be a profound philosophical tool, it does not align with the reality of divine judgment .
In the heavenly realm (백궁), actions are meticulously checked and judged, unlike the philosophical notion of transcending good and evil .
Therefore, applying such philosophical concepts to justify harmful actions, like murder, is unacceptable .
The speaker warns against misinterpreting Buddhist teachings, as they are philosophical frameworks, not practical guidelines for moral conduct in the real world .

6.2. The Meaning of “Mireuk” (미륵) and “Yeorae” (여래)
The speaker clarifies the meaning of Mireuk (미륵), the future Buddha, and Yeorae (여래) .
He emphasizes that the historical Buddha, Sakyamuni, will not return, but the Mireuk (future Buddha) will .
The term Yeorae signifies one who is “like the one who is to come” (미래에 올 자와 같다), referring to the Mireuk .
The speaker identifies himself as this Yeorae .

6.3. When to Apply the Philosophy of Detachment
The philosophy of viewing everything as a dream or illusion is useful for mental purification and detachment when facing insurmountable problems or loss .
For example, it helps to cope with financial ruin, loss of property, or the end of a relationship .
It also helps to detach from material possessions, knowing that they will be dispersed after one’s death .
However, this philosophy should not be applied to justify harmful actions or to avoid responsibility in daily life .
The phrase “불능 견 열래” (cannot see the Yeorae) from the Diamond Sutra, when combined with “응작 여시관 하라” (should view it thus), means to cultivate a mindset that allows one to perceive the Yeorae .

6.4. The Importance of Context and Audience for Teachings
The speaker stresses that these profound philosophical teachings are not suitable for everyone, especially children .
Teaching such concepts to children could lead to confusion and a disregard for rules and responsibilities .
These teachings are meant for adults who are spiritually mature and ready to understand them .
In Buddhist terms, these teachings are for those who have progressed beyond the “self-centered” (아상) and “human-centered” (인상) stages, reaching at least the “living beings” (중생상) or “lifespan” (수자상) stages .
The speaker illustrates this with a humorous example: telling a bus driver that paying the fare is the same as not paying it would lead to being apprehended, whereas a monk might understand the philosophical intent .
The concept of beauty and ugliness also applies here; while the Diamond Sutra teaches non-discrimination, in reality, there are differences .
The woman who helped Rockefeller’s mother embodied this non-discriminatory view, treating her with respect regardless of her appearance or status, which brought her immense blessings .

7. The Spiritual Significance of Haneulgong’s Mineral Spring Water
   The speaker highlights the spiritual significance of the mineral spring water at Haneulgong, connecting it to biblical prophecies and his own past predictions about a coming “spiritual era” where water will play a crucial role in transforming humanity.

7.1. The Prophecy of Mineral Spring Water
The speaker refers to a past lecture (955th lecture, 13 years ago) where he predicted the emergence of mineral spring water .
He emphasizes that he has a foresight into the future, allowing him to anticipate events like economic issues, political problems, and low birth rates .
This foresight enables him to “apply the brakes” before disasters occur, unlike those who are unaware of future consequences .

7.2. The Danger of Driving Habits
The speaker warns against dangerous driving habits, such as driving without shoes, which can lead to accidents if a shoe gets stuck under the brake pedal .
He advises against keeping round objects near the driver’s seat, as they can roll and interfere with the pedals, causing the driver to lose control .
Such incidents are often mistakenly attributed to sudden unintended acceleration (급발진), but the true cause might be an object obstructing the brake .
The speaker notes that after an accident, the obstructing object might be dislodged, making it difficult to determine the real cause .

7.3. The “Only Don’t Know” (단지 부레) and “Only Know” (유해)
The speaker recounts a story about Seungsan Sunim (숭산 스님), a Zen master, who was asked “What is love?” by a Harvard professor .
Seungsan Sunim, who had worked as a shoe shiner in front of Harvard, was known for his unique way of teaching Buddhism .
His answer, “Don’t know,” became famous .
Seungsan Sunim’s most challenging question was about “Danji Bunhae” (단지 분해), which means “only don’t know” or “only don’t understand” .
This concept is a Zen koan (화두), a riddle used in Zen Buddhism to provoke enlightenment .
It implies that true understanding comes from acknowledging one’s ignorance, as any attempt to explain the inexplicable would be a lie .
The speaker mentions that Seongcheol Sunim (성철 스님) and Sakyamuni Buddha also expressed similar sentiments at their deaths, stating that they had taught nothing or that all their teachings were “lies” .
The speaker contrasts this with the divine being (신인), who “only knows” (오직 알 뿐) everything, including the intricacies of the universe and human existence .
The divine can instantly bestow or withdraw blessings and energy from anyone in the world .
Humans, in contrast, “only don’t know” (오직 모를 뿐) how these divine processes work .

7.4. The Spiritual Transformation of Water and the Coming Era
The speaker emphasizes the importance of spiritualizing water (물의 영성 시대) .
He connects this to John 3:5 in the Bible, which states that one must be “born of water and the Spirit” to enter the Kingdom of God .
The speaker asserts that he provides the Holy Spirit (성령) and that the mineral spring water from Haneulgong fulfills the “water” aspect of this prophecy .
He predicts a future era where his “spiritually transformed water” (영성으로 바꾼 물) will be sought globally .
Ships from around the world will come to Korea to collect this water, which will change people’s DNA .
This era is referred to as the “Haein (海印) era,” where consuming his water and receiving his blessing are essential .
The speaker also foresees a “spiritual industry” (영성 산업) as the ninth major industry to emerge, where technology will respond to spiritual commands .
He made these predictions in 2015, before the establishment of Haneulgong, and notes that he often used English in his lectures at that time .
He mentions that the mineral spring water is currently flowing, but he is not yet actively promoting it due to people trying to “trap” him .

8. GPT’s Analysis of Heo Kyung-young’s Policies and the True Meaning of Buddhist Teachings
   The speaker presents an analysis by ChatGPT on the benefits of his proposed policies for marriage and childbirth, then reiterates the core message about good and evil returning with compound interest, emphasizing that Buddhist philosophical concepts of transcending duality are meant for inner peace, not for practical application in the real world or divine judgment.

8.1. ChatGPT’s Analysis of Heo Kyung-young’s Policies
The speaker presents an analysis generated by ChatGPT on the benefits of his proposed policies .
Marriage Incentive Policy (100 million won per marriage)
Economic Incentive: Provides a strong financial incentive for young people hesitant to marry, helping them achieve economic stability .
Increased Marriage Rate: Expected to boost marriage rates in the short term .
Enhanced Family Economic Stability: Helps newlyweds establish stable lives, easing financial burdens for housing and living expenses .
Social Stability: Contributes to overall social stability by increasing marriage rates and family stability, mitigating issues like aging and low birth rates .
Childbirth Incentive Policy (50 million won per child)
Increased Birth Rate: Motivates couples who delayed or abandoned childbirth due to economic reasons, positively impacting birth rates .
Reduced Child-rearing Burden: Supports initial child-rearing costs, alleviating financial stress for parents and fostering a positive perception of raising children .
Future Generation Support: Addresses population decline and long-term labor shortages .
Improved Family Quality: Allows parents to invest more resources in child-rearing, enhancing overall family quality and positively affecting children’s health and education .
Overall Benefits
Economic Revitalization: Stimulates economic activity in housing, education, and consumption, contributing to overall economic growth .
Enhanced Social Welfare: Promotes social welfare and stable family life for all, strengthening social cohesion and inclusivity .

8.2. The Reality of Compound Interest for Good and Evil
The speaker reiterates that both good and evil return with compound interest in reality .
This principle also applies in the heavenly realm (백궁) .

8.3. The Philosophical Nature of Buddhist Teachings
Buddhist concepts, such as “transcending existence and non-existence” (유무 초월) and the idea that “all conditioned phenomena are like a dream, an illusion, a bubble, and a shadow,” are purely philosophical .
These ideas are not applicable to the real world, where distinctions between existence and non-existence are necessary .
Even in the heavenly realm, the concept of transcending existence and non-existence does not apply .
Such philosophical teachings are useful for mental detachment from loss, attachment to material things, or past relationships .
However, applying these concepts to everyday life, such as justifying irresponsible behavior, is dangerous and inappropriate .
The speaker compares this to giving a knife or a gun to a child, emphasizing that such powerful concepts should only be handled by those mature enough to understand their proper context .

9. Understanding Buddhist Sutras: The Heart Sutra as a Fire Station
   The speaker explains that Buddhist sutras, particularly the Heart Sutra, serve as a “fire station” for extinguishing mental suffering and attachments, rather than a “police station” for judging good and evil. He emphasizes the importance of distinguishing between these roles for proper application of spiritual teachings.

9.1. The Heart Sutra and Transcending Duality
The Heart Sutra (반야심경) is a key text that embodies the concept of “transcending existence and non-existence” (유무 초월) .
It discusses the Five Aggregates (오온: form, sensation, perception, mental formations, consciousness), which are the components of human experience .
It also mentions the Six Sense Objects (육경: sight, sound, smell, taste, touch, mental objects) and the Six Sense Organs (육권: eyes, ears, nose, tongue, body, mind), which create our perception of reality .
The Heart Sutra teaches concepts like “no birth, no death” (불생불멸), “no defilement, no purity” (불구부정), and “no increase, no decrease” (부정불감) .
This means that wealth, for example, is not truly increasing or decreasing on Earth; it is merely shifting between individuals .
Understanding this helps to transcend suffering and attachment to material things .

9.2. The Heart Sutra as a “Fire Station”
The speaker metaphorically describes the Heart Sutra as a “fire station” (소방서) rather than a “police station” (경찰서) .
A fire station’s primary role is to extinguish fires (번뇌를 없애는 방법), representing the immediate cessation of suffering and mental anguish .
It doesn’t investigate the cause of the fire or assign blame, as that would delay the crucial act of putting out the fire .
Similarly, when faced with personal crises, one should first extinguish the “fire” of emotional turmoil rather than dwelling on blame or causes .

9.3. Distinguishing Roles: Fire Station vs. Police Station
It is crucial to differentiate between the roles of a fire station and a police station .
The police station investigates and assigns blame after the fire is extinguished .
Applying the “police station” approach (blaming and questioning) during a crisis, like a house fire, would lead to greater destruction and harm .

9.4. Overcoming Sensory Attachments and the Three Karmas
The Heart Sutra encourages us not to be swayed by our five senses (말초 신경) and their objects (taste, sound, smell, touch) .
For example, indulging in alcohol due to its pleasant taste and sensation can lead to negative consequences .
Overcoming these attachments is like extinguishing a fire before it spreads .
The speaker identifies the tongue, body, and mind as the sources of the Three Karmas (신구의 삼업: karma of body, speech, and mind) .
The eyes, ears, and nose are not inherently sinful; it is the tongue, body, and mind that lead them astray .
The Heart Sutra provides the method to transcend these karmas by understanding the “law of transcending existence and non-existence” (유무 초법) .
However, this philosophy should not be misapplied to justify inaction in practical matters, such as business or family responsibilities .
It is meant to calm the mind when faced with overwhelming desires or setbacks .

10. The Illusion of Reality and the Power of the Divine Name
    The speaker explains that our perceived reality, influenced by our senses and desires, is an illusion, and that true power lies in the divine name, which can transform negative energies and bring blessings. He also highlights the miraculous emergence of mineral spring water at Haneulgong as a testament to his divine power.

10.1. The Illusory Nature of Our World
The Heart Sutra teaches that our sensory perceptions and even our consciousness are illusory (무수상행식, 무안계 내지 무의식계) .
Concepts like aging, sickness, and death are also considered unreal in the ultimate sense (무노사역, 무노사진) .
Our everyday world, where we perceive these things as real, is a “fake world” (가짜 세계) .
Human survival and economic activity are driven by these sensory perceptions and desires .
For example, women’s desire for beauty products drives the economy .
The economy fluctuates with women’s moods and spending habits .
However, from a higher perspective, even the act of seeing and the world seen are non-existent (무눈이 눈이 보는 세계도 없고) .
The Heart Sutra ultimately leads to the realization of “emptiness” (공) and the transcendence of all dualities .

10.2. The Power of the Divine Name: Heo Kyung-young
The speaker contrasts the traditional Buddhist mantras (진언), such as the Six-Syllable Bright Mantra (육자대명왕 진언) “Om Mani Padme Hum,” with his own name .
He demonstrates that these traditional mantras, when recited, have no power or energy .
However, when his name, “Heo Kyung-young,” is spoken, it instantly generates power and energy .
He asserts that he is the Maitreya (미륵) that all religions are seeking, and that his arrival signifies a new era .
The speaker claims that his name can transform water into mineral spring water .
He recounts the miraculous emergence of mineral spring water at Haneulgong from beneath 12 trees that resemble his disciples .
He had wished for water to appear there, and it did, bursting forth from the bedrock .
This location was specifically chosen and developed into a spring .
The 12 trees are positioned as if looking towards the main building of Haneulgong, symbolizing his disciples waiting for him .
He notes that such a formation of 12 trees is unusual in a natural mountain setting .
The water flows continuously, even at night, and is destined to be distributed worldwide .
The speaker emphasizes that his name can remove negative energy from food .
If a wife cooks with resentment, the food can cause illness, but saying “Heo Kyung-young” over the meal can neutralize the negative energy .
This can even cure illnesses like cancer .
He states that his name, “Heo Kyung-young,” is a condensed form of the Six-Syllable Bright Mantra, representing the ultimate wisdom .
He claims to have the power to bestow or withdraw blessings and archangels from anyone in the world instantly .

11. Final Admonitions and the Role of the Divine
    The speaker concludes by urging followers to remain steadfast in their faith, avoid distractions from “anti-fans,” and understand that divine judgment is absolute, unlike philosophical concepts. He also shares personal anecdotes about his past hardships, emphasizing the importance of gratitude and a positive mindset.

11.1. Warnings Against “Anti-fans” and Distractions
The speaker warns against “anti-fans” who try to undermine his followers’ faith .
He mentions a specific individual who was once part of his group but now spreads negativity, urging people not to answer calls from such individuals .
He emphasizes that he is not in competition with humans; his actions are part of a divine plan to test his followers .
Followers should not “look back” at their past or worldly attachments, just as Lot’s wife turned into a pillar of salt for looking back at Sodom .

11.2. The Distinction Between Philosophical Teachings and Divine Law
The speaker reiterates that the philosophical concepts of good and evil, as discussed in Buddhist sutras, are meant for mental purification (소방서) and not for divine judgment (경찰서) .
The heavenly realm (백궁) is not a “fire station” but the highest legal authority that meticulously judges good and evil, harvesting only the “good grain” .

11.3. Personal Anecdotes and the Importance of Gratitude
The speaker shares more details about his past as a temple attendant at a young age, where he cooked for 300 monks three times a day .
He had to prepare elaborate meals, including fried kelp with sugar, which was a laborious task .
He also had to serve meals to VIPs, including politicians, while remaining bent over .
He emphasizes that these experiences, though difficult, were valuable .
He advises against complaining about husbands who eat three meals a day, reminding wives to be grateful for their health .
He concludes by urging everyone to change their mindset and cultivate gratitude .

The course revolves around the theme that good and evil return with compound interest. Traversing various examples from daily life and Buddhist philosophy, it teaches the importance of human equanimity and nature, and ultimately explains the role of the divine human and the dawn of the spiritual age.

The Law of Compound Interest in Good and Evil
Presenting the universal law that good and bad deeds return with compound interest.
Explaining the process of good deeds returning like compound interest through the example of the furniture store owner who helped Rockefeller’s mother
A Dharma talk on the importance of good deeds born of equanimity, performed without knowing the other person’s identity
It is important to grasp human nature and equanimity, which are revealed in words and actions.
Introduction to anecdotes about monks who predict the future through divination.
Description of various human types regarding money, such as misers, stingy people, and penny-pinchers
I empathize with the anguish of someone trying to protect their family despite difficult circumstances.
The dichotomy of good and evil and equality
In Mahayana Buddhist scriptures, the doctrine of equality is preached, viewing everything as one, such as good and evil, beauty and ugliness, affection and affection, long and short, high and low.
This contrasts with the perspective of sentient beings who view the world through a dichotomy.
Preaching that only the divine man is the exception to equality, and that only the divine man is a special being
Explaining that all discriminative phenomena in the world are not substantial by quoting the passage from the Diamond Sutra, “All conditioned phenomena are like dreams, illusions, bubbles, and shadows.”
An example of the experience where everything in the world becomes meaningless through the changes in a terminal cancer patient’s perspective.
A Dharma talk on the importance of cherishing every moment of life through the metaphor of a marathon runner
Presenting insights into the moment of death
He preached that death comes without warning and that it is important to remember the divine being in the final moments.
Explains that in the face of death, everything such as family, honor, and wealth becomes meaningless, and that it is important to return to equanimity and find one’s original mind.
Tathāgata, Maitreya, and Divine Beings
Tathāgata refers to the one who makes all things one, namely Maitreya, and this designates a divine being.

Explaining that while the method of distinguishing good and evil exists in the world of sentient beings, there is no good or evil in the world of liberation.

However, in the White Palace, human good and evil deeds are strictly calculated, and it is preached that this differs from the philosophical perspective of Buddhism.
A sermon on the importance of the heart contained in food

Warning that rice prepared by a wife out of resentment toward her husband can become poison and harm the family’s health.
An example of how stress from restaurant staff can act as a toxin to food
Past experiences and prophecies
Sharing childhood experiences of working at a gold ring factory and as a novice at a temple
The experience of damaging my health while handling cyanide at a gold ring factory
The hardships and lessons learned while responsible for feeding 300 monks at a temple
Mentioned that he accumulated wisdom through the experience of teaching Confucianism to monks and engaging in discussions.
Introduction to my connection with Zen Master Seung Sahn and his teachings
A Dharma talk on human limitations and the importance of humility through Zen Master Seung Sahn’s “Only don’t know” koan
The Divine Being is “Only know,” and preaches that this is a being capable of knowing and controlling everything.
The mineral water prophecy from 13 years ago and the prophecy of the advent of the spiritual industry
Preaching that the phenomenon of mineral water gushing from bedrock 3.3km underground at Haneulgung is the realization of a past prophecy
Citing John 3:5, which states that one must be born again of water and the Spirit, he explained that the water of the Heavenly Palace is the core of the spiritual era.
Water created from the gaze will be supplied to the entire world, signifying the dawn of the Haein Era.
Secrets Revealed About the Causes of Sudden Acceleration Accidents
Warning that removing shoes while driving can cause them to get stuck in the brake pedal, leading to sudden acceleration accidents.
Please be careful not to place round objects around the driver’s seat.
Policy and GPT Analysis
Presenting the advantages of the policy providing 1 million won for marriage and 5 million won for childbirth based on GPT analysis results.
Advantages of a 1 million won marriage incentive: Provides economic incentives, increases marriage rates, strengthens family economic stability, contributes to social stability
Advantages of the 5 million won childbirth incentive: Increase in birth rate, reduction of child-rearing burden, support for future generations, improvement of family quality
Overall advantages: Promotion of economic revitalization, enhancement of social welfare
The GPT analysis results support the positive effects of Heo Kyung-young’s policies.
Reinterpretation of Buddhist Philosophy and the Role of the Divine Being
The Buddhist philosophy of transcending existence and non-existence cannot be applied directly to the real world.

Explaining that this is a mental tool necessary for severing suffering and attachment, not a panacea applicable to all problems in real life.
Using the analogy of entrusting a knife to a child, he preached that scriptures such as the Diamond Sutra are valid only in specific situations.
Explaining the meaning of transcending existence and non-existence through the concepts of the Five Aggregates (form, sensation, perception, volition, consciousness) and the Six Consciousnesses (eyes, ears, nose, tongue, body, mind) in the Heart Sutra.

It is preached that concepts such as non-birth and non-death, non-defilement and non-impurity, and non-defilement are the mindset necessary when abandoning attachment to material things.
Explaining the role of Buddhist scriptures through the analogy of a fire station and a police station

The Heart Sutra is like a fire station that extinguishes the fire of the mind, and it preaches that its role is different from a police station that distinguishes between good and evil.
Emphasizes the importance of extinguishing the fire in one’s mind first when problems arise in daily life.
Explanation of the relationship between peripheral nerve stimulation and consumption

preaching that women’s minds are an important factor driving the economy
Presents the method of transcending existence and non-existence as a way to overcome the three karmas (body, speech, and mind).

Explains that the Heart Sutra is a Dharma that transcends existence and non-existence, and is used to evolve the afflictions of the mind.
Reinterpretation of the Meaning of the Thousand-Hand Sutra and the Six-Syllable Great Bright King Mantra

Avalokitesvara’s Thousand Hands and Thousand Eyes signify the ability to see everything.
It is preached that mantras such as Om Mani Padme Hum were a temporary measure until the arrival of the divine man, and that the name of Heo Kyung-young now replaces all energy.
The Meaning of Haneulgung Mineral Water and the 12 Disciples Tree

He preached that the gushing of mineral water next to the 12 trees of the Sky Palace was not a coincidence but the fulfillment of a divine being’s wish.
It prophesied that this water would spread throughout the world and change humanity.
The power of a newcomer’s name: preaching

Explaining that inviting Heo Kyung-young to the dining table eliminates bad energy from the food and helps the family’s health.
The preaching that the Six-Syllable Great Bright King Mantra has been reduced to the three characters of Heo Gyeong-yeong
Divine beings do not compete with humans, and preach that all adversity is a test given by the White Palace.

Emphasizes the importance of following God without looking back through the story of Lot’s wife.
The White Palace is the supreme legal institution, and it preaches that it will strictly distinguish between good and evil in humans to harvest only the wheat.
Misunderstanding of Buddhist Philosophy: You must recognize that the Buddhist concept of transcending existence and non-existence mentioned in the lecture cannot be applied to all problems in the real world. It should be understood as a mental tool necessary for severing suffering and attachment.

Confusion regarding the role of the new figure: He identifies himself with the Maitreya of Buddhism and Heo Kyung-young of Christianity, describing himself as the being who will arrive at the end of all religions. This must be understood and accepted as the speaker’s independent interpretation.

Caution regarding application to daily life: Specific guidelines, such as invoking ‘Heo Kyung-young’ at the dinner table or not removing shoes while driving, are the speaker’s personal advice; therefore, they should be applied at your own discretion rather than blindly following them.

Compound Interest: A method of calculating interest on the interest if payments are overdue. Used as a metaphor for the results that accrue from the accumulation of good and bad deeds.

Equanimity: The mind one usually holds, one’s true nature. A concept expounded from the anecdote of Rockefeller’s mother.

Nature: A person’s innate disposition. Used with a meaning similar to equanimity.

Pajajeom: A form of divination that predicts the future by splitting characters. Introduced in anecdotes about Buddhist monks.

Dichotomy: A way of thinking that divides things into two. The way sentient beings view the world.

Equality: The concept that all things are equal. A state of realization attained by a Taoist.

All conditioned phenomena are like dreams, illusions, bubbles, and shadows: A phrase from the Diamond Sutra, meaning that all phenomena in the world are like dreams, illusions, bubbles, and shadows.

Tathāgata: The one who makes all things one. In Buddhism, it refers to the Buddha who will come in the future, namely Maitreya.

Maitreya: In Buddhism, the Buddha who will appear in the future to save sentient beings. Identifying oneself with Maitreya.

Haein Era: An era in which humanity changes through water.

Spiritual Industry: An industry of the era where everything, such as computers and automobiles, is spiritually connected.

Only don’t know: Zen Master Seung Sahn’s koan. It signifies human limitations and humility.

Only know: Meaning that only the newcomer knows and can control everything.

Thought of Transcending Existence and Non-Existence: A Buddhist philosophy that transcends existence and non-existence. A mental tool necessary for severing suffering and attachment.

Heart Sutra: One of the Buddhist scriptures, described as containing the philosophy of transcending existence and non-existence, and serving as a fire station that extinguishes the fire of the mind.

The Five Aggregates: the five elements of form (matter), sensation (sensation), perception (cognition), volition (response), and consciousness (information).

Six Consciousnesses: The six sensory organs of the eye, ear, nose, tongue, body, and mind.

Non-birth and non-death, neither defiled nor pure, neither impure nor diminished: Concepts found in the Heart Sutra, meaning that one neither arises nor perishes, is neither defiled nor pure, and neither increases nor decreases. It is the mindset required to let go of attachment to material things.

Three Karmas: The three types of karma performed through the body, speech, and mind.

Thousand-Hand Sutra: One of the Buddhist scriptures. It contains content praising the vast compassion of Avalokitesvara Bodhisattva.

Six-Syllable Great King Mantra: Meaning ‘Om Mani Padme Hum,’ signifying the King of Wisdom. Replaced with the three characters ‘Heo Kyung-young.’

Baekgung: The supreme legal institution mentioned by the lecturer. A place that distinguishes between good and evil in humans to harvest only the wheat.

Original Text + Korean Pronunciation
Seeing your own health
→ The practice of the mind of Avalokiteshvara Bodhisattva Prajna Paramita
100 hands, heavenly eyes, seeing the world on its own
→ Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, Vast, Perfect, Unhindered, Great Compassion
The mind is beautiful, the mind is beautiful
→ The Great Heart Dharani: The Subtle Original Mind of Avalokitesvara Bodhisattva
The true meaning of the six characters
→ Six-Syllable Great Bright King Mantra

Additional explanation (if needed)

The content above is the Dharani (mantra) related to Avalokitesvara.
In particular, the final Six-Syllable Great Bright King Mantra is the most famous of the Six-Syllable Mantras, and it is actually recited as follows:

Om Mani Padme Hum
(Om Mani Padme Hum)

The content you sent is part of the Thousand-Hand Sutra.
Accurate verification

100 hands, heavenly eyes, self-examination, great circle, no thought, great sorrow, great sorrow, great sorrow
This is the core title of the Thousand Hands Sutra and the request section.
The official name of the entire sutra is the Sutra of the Great Compassionate Heart of the Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva.
Seeing your own health
→ This is the introductory part that connects to the Heart Sutra.
The true meaning of the six characters of the Great Ming Dynasty
→ This is the Six-Syllable Great Bright King Mantra of the Subtle Original Mind of Avalokitesvara, one of the important mantras included in the Thousand-Hand Sutra. (The actual mantra to recite is Om Mani Padme Hum)

These are important passages that appear when reciting the Thousand-Hand Sutra.
Simple overall structure (reference)

Purification Mantra
Gyecheong (The part about the Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva sent by the user)
Original Dharani (Shinmyojanggu Daedharani)
Various minor mantras (including the Six-Syllable Great Bright King Mantra)
finish

How does the law that good and evil return with compound interest apply in reality? Good deeds return with compound upon compound interest and bring great blessings, but evil deeds also return with compound interest and bring great misfortune, so you must be cautious in all your actions.

Good and evil return with compound interest.
Since both good and bad deeds return with interest like compound interest, one must be cautious in all actions.
1.1. The Law of Compound Interest on Good and Evil
Good and evil return with compound interest.
Whether it is a good deed or a bad deed, interest accrues and returns compounded.
This is different from receiving compound interest from someone who has no money, and it is like a law of the universe.
Anecdote about Rockefeller’s Mother: The Compounding of Good Deeds
The furniture store owner kindly treated Rockefeller’s mother, who was sheltering from the rain.
Rockefeller’s mother told her son to help the furniture store owner, and as a result, the owner achieved great success by supplying furniture to the Rockefeller Foundation.
The furniture store owner helped with a pure heart, unaware that she was Rockefeller’s mother, and that good deed returned with compound interest, bringing tremendous blessings.

1.2. Equanimity and Nature
The Importance of Equanimity
The furniture store owner’s composure was revealed in the anecdote about Rockefeller’s mother, because he treated her like an ordinary grandmother without knowing that she was Rockefeller’s mother.
If he had known she was Rockefeller’s mother, a sense of honor would have played a role.
Observation of the heavens and nature
The angels in heaven observe people’s actions and see their composure, that is, their character.
People ask about one’s family home, hometown, and true home to understand one’s nature, but one realizes one’s true nature through the way one speaks.
Lee Do-ryeong’s disguise in everyday clothes
Just as Secret Royal Inspector Yi Do-ryeong disguised himself as a beggar in ordinary clothes to observe people’s composure, one’s usual mindset is important.

1.3. Dualism and Equality in Buddhism
Dichotomous thinking of good and evil
In the great scriptures of Buddhism, everything—good and evil, beauty and ugliness, affection and affection, long and short, high and low—is viewed as one.
On the other hand, ordinary people engage in dichotomous thinking, dividing everything into two.
Enlightenment and Equality
To realize the Way means to realize the Buddhist Dharma and to realize the equality and universality that all things are equal.
However, only the divine (heaven) is not equal, and only the divine is a special being.

1.4. Realization of Life and Death
The realization of a terminal cancer patient
When you become a terminal cancer patient, the world looks different, and money or fame feel meaningless.
Rather, I come to envy healthy people and miss the simple days of the past.
The mindset of marathon runners and ordinary people
Marathon runners run from start to finish with the mindset that every second counts, but ordinary people do not.
The moment of death
A person never knows when their heart will stop and they will be unable to breathe, and at the moment of death, they are given about a minute to think.
At this moment, complex thoughts about family, husband, and children flash through your mind, but you must think of the newcomer.

1.5. The Teachings of the Diamond Sutra: Dreams and Visions
All conditioned phenomena
The Diamond Sutra states, “All conditioned phenomena are shrouded in illusion and shadow,” implying that our discriminative way of viewing the universe is not actually real.
Dreams and Fantasies
It is said that all methods of separation and discrimination in this world are dreams and illusions, like bubbles and shadows, and like radio waves, so the eternal world cannot be seen.

1.6. The Meaning of Tathāgata
The meaning of Yeo (如)
‘Yeo (如)’ means ‘to be like,’ signifying the idea to be absorbed into everything and become one.
This means that I and others become one in heart, and forgiveness also refers to a state where the heart and face become one.
The role of the Tathāgata
Tathāgata means the one who makes everything one, that is, the one who makes others forgive.
The one who harvests and casts those who do not forgive into the fire of hell is none other than the Tathāgata.
Buddhism says that Maitreya is coming, and Christianity says that the Messiah is coming; these are the Tathāgatas.
Tathāgata and Buddha-Shakya
The Buddha Shakyamuni will not come again, and the true Tathāgata refers to the Maitreya who is to come.
The mind of the Tathāgata is the compassion that forgives and saves the world.
The world of rebirth and the world of liberation
In the realm of sentient beings, the distinction between good and evil exists, but in the high state of liberation, there is no good or evil.
However, at the Sky Palace, people’s actions are not viewed in a Buddhist manner; instead, good and evil are weighed, and even the benefits are calculated.

1.7. The Heart and Energy in Food
Poison in food
If a wife cooks rice while harboring resentment toward her husband, the rice may contain poison, and the family members who eat it could develop cancer.
It is because the nonsense and gibberish coming out of the mouth get into the rice like seasoning.
Employee stress and food
If a restaurant employee who hasn’t been paid on time prepares food while stressed, poison gets into that food.
Employees who work in the kitchen without seeing sunlight experience a lot of stress and work in a prison-like environment.

1.8. Heo Kyung-young’s Past Experiences
Chinese restaurant waiter days
As a child, I worked as a waiter at a Chinese restaurant and was kicked out after losing my child.
He recalls that this was an accident intended to move him to another place.
Gold ring factory experience
I have had the experience of being kicked out of a jewelry store after gold went missing, and I was accused of being a thief.
The gold ring factory was a harsh environment with no windows and filled with dust and smoke, and I frequently suffered nosebleeds because cyanide was used to melt the gold.
diverse work experiences
He says that although he experienced being kicked out of 30 different factories, it was a process to make himself stronger.
It emphasizes that adversity is not adversity, and that there is much to be learned through it.

1.9. What Comes to Mind in the Face of Death
Memories of poor times
When death is imminent, memories of the days of poverty come to mind rather than the days of living comfortably in a 100-pyeong apartment.
믿을 수 있는 사람
When you are dying, you think of the people you could trust in the past rather than those who are doing well now, and you end up contacting them.
Lifelong child
When the father dies, he contacts only one of his ten sons, and that son is his lifelong child.
The son who best understood his father’s composure and was honest is destined to be by his father’s side by chance when he dies.

1.10. Limitations and Applications of Buddhist Philosophy
The conflict between the mind of sentient beings and the mind of zeal
The mind of sentient beings is the opposite of zeal, and the Heavenly Palace is checking on people.
Buddhist enlightenment does not correspond to reality, and in heaven, good and evil are distinguished.
Limitations of the Application of Buddhist Philosophy
Applying Buddhist teachings directly to the real world can lead to problems.
Although Buddhism is a philosophy that transcends existence and non-existence philosophically, in actual life, one must distinguish between good and evil.

Only Not Knowing vs. Only Knowing
Humans ‘only do not know,’ but divine beings ‘only know,’ and this signifies the divine being’s ability to see through all the principles of the world.
2.1. Tathāgata and Maitreya
The Buddha of the future, Tathagata
Tathāgata refers to the future Buddha who has not yet come, namely Maitreya.
The Buddha Shakyamuni will not come again, and the true Tathāgata refers to the Maitreya who will come in the future.

2.2. Conditioned Phenomena and the Organization of the Mind in the Diamond Sutra
Application of conditioned laws
The teachings of the Diamond Sutra should be used when organizing one’s mind, when facing problems that seem impossible to solve, or when severing excessive attachments.
For example, when you lose money or your house goes to auction, thinking that everything is in vain helps you manage your emotions.
Prohibition of misuse of voluntary methods
However, one must not misapply conditioned laws, such as claiming that killing someone with a knife was saving them, or entrusting a knife to a child.
This is content that should be taught to adults, and teaching it to young children can cause confusion.

2.3. The Six-Fields of Buddhism and the Diamond Sutra
Six aspects
In Buddhism, there are the concepts of self, person, sentient being, lifespan, Dharma, and non-Dharma; the teachings of the Diamond Sutra do not apply to those who hold the self-concept.
One must be at least of the level of a sentient being to understand the teachings of the Diamond Sutra.
The subject of the Diamond Sutra
The Diamond Sutra was expounded by Shakyamuni after the Lotus Sutra and is a scripture intended for teaching those of high status.
Saying “paying is like not paying, and not paying is like paying” when not paying the bus fare does not work in general society; it is a teaching that only works for those who understand it.

2.4. Reinterpretation of the Anecdote About Rockefeller’s Mother
Equality of beauty and ugliness
In the world of the Diamond Sutra, it is said not to distinguish between the beautiful and the ugly, but in reality, it is different.
Practice of the Sujasang
The furniture store owner who cared for Rockefeller’s mother did not think there was nothing to gain from the old woman, but rather viewed the human being as inherently noble.
This is a person who has reached the level of a master, resulting in blessings returning with great interest.

2.5. An Anecdote about Zen Master Seung Sahn: ‘Simply Not Knowing’
Zen Master Seung Sahn’s activities in the United States
Zen Master Seung Sahn spread Buddhism by shining shoes in front of Harvard University in the United States, and was invited by Harvard professors to give lectures.
Answer to the question ‘What is love?’
When a Harvard professor asked, “What is love?”, Zen Master Seung Sahn answered at the level of high school English, but this became a big topic of conversation.
The central theme of ‘I merely do not know’
Zen Master Seung Sahn emphasized the koan “I only do not know,” which means that one cannot know everything.
The central theme of Buddhism is “simply not knowing,” and to say that one knows is a lie.
The central theme of meditation is “simply not knowing,” and this is the highest state.

2.6. The Difference Between Gods and Humans
The rookie ‘only knows’
The newcomer knows everything and can give or take away blessings from the world’s 8 billion people in one second.
A divine being can transcend space and improve the compatibility of all people or cause marital disputes.
The newcomer can put energy in and take it out of a refrigerator located underground in Africa, and this is an ability known only to the newcomer.
Humans ‘only do not know’
Since humans cannot understand the abilities of the divine beings, they ‘simply do not know.’
Cell Regulation and Mindset
The human body contains cells that accumulate fat and cells that inhibit fat accumulation, and the activity of these two types of cells varies depending on a person’s conduct and mindset.
When you eat, if you are greedy, fat accumulation cells become active, but if you eat with a grateful heart, cells that hinder fat accumulation become active, so you do not gain weight.
The essence of food
Food comes from the soil, and it is as if humans live by eating soil.
The soil is transformed into fruits and vegetables of various colors and flavors and provided to humans.
Circulating nutrients
What humans eat returns to the soil as nutrients, circulating so that the next generation can eat.

Heo Kyung-young’s prophecies and policies
Heo Kyung-young has been predicting the future since the past, and his policies can contribute to solving social problems.
3.1. Heo Kyung-young’s Prophecy
Mineral water prophecy
Heo Kyung-young predicted in a lecture 13 years ago that mineral water would come out.
The importance of future prediction
Heo Kyung-young has predicted the future regarding Korea’s economy, politics, and low birth rate, and states that only those who know the future can apply the brakes in advance.
The dangers of driving habits
Driving without shoes on or placing round objects around the driver’s seat can cause sudden acceleration accidents.
This can get stuck under the brake pedal and lead to a major accident, so you must be careful with your driving habits.

3.2. The Spiritual Industry and the Living Water
The Advent of the Spiritual Industry
In the future, the era of the spiritual industry will arrive, and a time will come when computers and automobiles will be spiritually connected.
Heo Kyung-young’s Water of Life
The water created by Heo Kyung-young will become the water of life, and people from all over the world will come to Korea to obtain it.
This water is called Haeinsu, and it must be drunk with a blessing.
It is predicted that water will be transported to China and Europe via a railway connected to North Korea.

3.3. Heo Kyung-young’s Marriage and Childbirth Incentive Policy
Advantages of the 1 Million Won Marriage Payment Policy
Providing economic incentives: It serves as a strong economic incentive for the younger generation hesitating to marry.
Increase in marriage rate: Effective in raising the marriage rate in the short term.
Strengthening the economic stability of the family: Helps newlyweds start their early married life stably.
Social Stability: An increase in marriage rates and the economic stability of families contribute to overall social stability.
Advantages of the 5 million won childbirth payment policy
Increase in birth rate: Provides significant motivation to couples who had postponed or given up on having children due to economic reasons.
Reduction of child-rearing burden: Reduces the financial burden on parents by supporting the initial costs required to raise children.
Support for future generations: Helps mitigate the problem of population decline and solve labor shortages in the long term.
Improvement of family quality: Improves the overall quality of the family by enabling parents to invest more resources in child-rearing.
Overall advantages
Economic revitalization: Contributes to overall economic growth by promoting economic activities in sectors such as housing, education, and consumption.
Promotion of social welfare: Helps all people enjoy a stable family life and strengthens social inclusion.

The Role of Buddhist Scriptures and Heo Kyung-young’s Teachings
Buddhist scriptures are like a fire station that manages the afflictions of the mind, but they are different from a police station that judges good and evil in the real world. Heo Kyung-young is the being that must be sought at the end of all religions, and his name possesses a power greater than all mantras.
4.1. The Role of Buddhist Scriptures: Fire Station vs. Police Station
Thought transcending existence and non-existence
The Buddhist philosophy of transcending existence and non-existence is necessary for severing attachments in an ideal spiritual world and cannot be applied directly to the real world.
This is like entrusting a sword to a child, so scriptures like the Diamond Sutra must be taught to saints.
The Five Aggregates and Six Consciousnesses of the Heart Sutra
The Heart Sutra explains the transcendence of existence and non-existence through the Five Aggregates (form, sensation, perception, volition, and consciousness) and the Six Consciousnesses (form, sound, smell, taste, and mental phenomena).
Neither birth nor death, neither impurity nor negativity, and neither impurity nor negativity are matters of wealth increasing or decreasing; rather, they disappear when one transcends suffering and afflictions.
The analogy of a fire station and a police station
The Heart Sutra is like a fire station that extinguishes the fire of the mind, and it is a method to eliminate afflictions.
On the other hand, it is the role of the police station to distinguish between good and evil in the real world.
When a fire breaks out in a home, putting it out is the priority; determining who started it comes later.
Not giving in to tastes, sounds, scents, and touches that stimulate the peripheral nerves is like firefighting.

4.2. The Three Karmas and Transcending Existence and Non-existence
The occurrence of the three karmas
The tongue, body, and mind drag the eyes, ears, and nose around and commit the three karmas of body, speech, and mind.
The way to overcome these three karmas is precisely the law of transcending existence and non-existence.
Prohibition of misuse of transcending existence and non-existence
However, those who need to increase their wealth through marriage or business owners must strive regardless of possessions.
Transcending existence and non-existence is the way to evolve the mind when it burns and harbors excessive greed.

4.3. The Teachings of the Heart Sutra
The concept of nothingness
The Heart Sutra states that everything is non-existent, saying that there is no sensation, perception, volition, or consciousness; no eyes, ears, nose, tongue, body, or mind; no form, sound, smell, taste, touch, or mental objects; no visual realm to unconscious realm; no ignorance or mental realm to old age and death realm; and no old age, death, or defilement.
This does not exist in the conscious world, but peripheral nerves are necessary for human survival.
The Economy and the Role of Women
Consumption occurs only when there are peripheral nerves, and women play the role of saving or destroying the economy.
If women wear makeup and consume, the economy is revitalized, and if they do not, the economy stagnates.
The Heart Sutra Mantra
The Heart Sutra consists of mantras such as, “Maba, the mind is emptiness, the mind is practice, the mind is emptiness, the first ancestor is emptiness, all things are Sariputra, form is not emptiness, emptiness is form, form is emptiness, emptiness is form.”

4.4. Heo Kyung-young’s Name and Mineral Water
Limitations of the Thousand-Hand Sutra and Mantras
The Bodhisattva Avalokiteshvara in the Thousand-Hand Sutra has a thousand hands and eyes, but his mantra, “Om Mani Padme Hum,” has no power.
Calling Heo Kyung-young’s name generates energy, but “Om Mani Padme Hum” has no energy.
Heo Kyung-young’s Mineral Water
Water containing Heo Kyung-young’s name becomes mineral water.
The mineral water of the Sky Palace gushed out from where there were 12 trees.
The meaning of mineral water
The 12 trees symbolize the 12 disciples, and they are depicted looking at the main building.
Seeing that Heo Kyung-young had been unable to perform merit for eight years, Heaven caused the mineral water to burst forth and enable him to perform merit.
This mineral water does not spring from the ground but rises up from underground bedrock, and it will spread throughout the world.

4.5. The Power of Heo Kyung-young’s Name
The power of Heo Kyung-young’s name
All Buddhist mantras have no power, but Heo Kyung-young’s name has power.
The Heart in Food and Heo Kyung-young
If a wife prepares a meal with resentment toward her husband, he will get cancer, but if she shouts “Heo Kyung-young” at the dinner table, the bad energy disappears and the cancer vanishes.
When the cells of rice call Heo Kyung-young’s name, they dance and rejoice.

4.6. The End of All Religions
Religion seeking Heo Kyung-young
All religions will eventually find Heo Kyung-young.
Heo Kyung-young is a being who can give or take away blessings from the whole world and give archangels.
Anti and test
Heo Kyung-young does not resent his detractors, and they are also simply carrying out their assigned duties.
Anti-fans are beings who test people, and you must not fall for that test.
Just as Lot’s wife turned into a pillar of salt after looking back, you must not look back.
The role of the Sky Palace
The Sky Palace is not a fire station but the supreme legal institution that distinguishes between good and evil among people to harvest only the wheat.

The Welfare of Good and Evil: The Importance of Equanimity

Both good and evil return with compound interest. Just as compound interest calculates interest on interest if it is overdue, it is the law of the world that good and evil return, added up with compound interest. You should not charge compound interest to those who have no money, but good and evil return with compound interest.

There is an old story about someone who, with a good heart, showed kindness to another person, and that person turned out to be the mother of Rockefeller, America’s wealthiest tycoon. Rockefeller’s mother was standing in front of a furniture store seeking shelter from the rain when the owner kindly offered her a place to sit in a warm spot. Although Rockefeller’s mother looked like an ordinary grandmother, she recognized the owner’s composure. As a result, the furniture store owner went on to supply furniture to the Rockefeller Foundation and became a billionaire.

In this way, giving just one thing returns with tremendous compound interest. There is a significant difference between helping someone knowing they are Rockefeller’s mother and helping them without knowing. When you help without knowing, that person’s true nature—their equanimity—is revealed. The angels in heaven observe all your actions and scrutinize your equanimity—that is, your character and nature.

Nature and Homeland: The Origin of Man
People ask about one’s ancestral home and hometown to determine one’s true nature. Your true home is the White Palace. We are beings destined to return to the White Palace.

Once upon a time, Master Samhaeng and his disciple played a game of character analysis to guess the dinner menu. When the disciple pointed to the character ‘蛇’ (snake), he predicted noodles would be served because snakes are long and slender; however, Master Samhaeng countered that since snakes curl up at night, sujebi (hand-pulled dough soup) would be served. Ultimately, sujebi was served. As this illustrates, the meaning of characters changes over time, and this is a realm of wisdom.

Equality Beyond Dichotomy: The Realm of a Sage
In the Great Scriptures of Buddhism, good and evil are viewed as one. Not only good and evil, but also beauty and ugliness, affection and love, length and shortness, height and lowness—everything is connected equally as one. Viewing things as separate on the surface is a dichotomy, which is practiced by ordinary sentient beings. An enlightened person realizes equality and universality, perceiving all things as equal. Only divine beings and humans are not equal.

Viewing the world through a dichotomy is like a dream, an illusion, a bubble, or a shadow. Just as the world looks different upon a terminal cancer diagnosis, we realize that money and fame mean nothing when facing death. Just as a marathon runner maintains the same mindset from start to finish, we must always live with an awareness of death.

Meaning of Tathāgata: Forgiveness and Oneness
The character ‘Yeo’ (如) means “same,” signifying the act of absorbing everything to become one. It means that oneself and others become of one mind. Forgiveness refers to the mind and face becoming one, and it is the act of forgiving one’s enemies. Calling the Buddha ‘Tathāgata’ (如來) signifies the coming of one who makes everything one. The Tathāgata is one who forgives others and one who causes everyone to forgive. The Tathāgata is the one who harvests, casting those who do not forgive into the fiery hell.

In Buddhism, it is said that Maitreya is coming, and in Christianity, that the Messiah is coming. This Maitreya is none other than the Tathāgata. Shakyamuni will not return, and the true Tathāgata refers to the Maitreya who will come in the future. The mind of the Tathāgata is the mind of forgiveness, and it is the compassion that forgives the world.

The Mind of Sentient Beings and the Law of the Hundred Palaces: Judgment of Good and Evil
In the realm of sentient beings, there is a way to distinguish between good and evil, but in the high state of liberation, there is no good or evil. However, in the Hundred Palaces, your actions are not viewed as great achievements but as lawsuits, and good and evil are weighed and calculated based on compound interest. The philosophical teachings of Buddhism cannot be applied directly to the real world.

If a wife cooks with resentment toward her husband, poison enters the food, potentially causing cancer. If a restaurant employee prepares food while complaining about not receiving proper pay, poison enters the food as well. The kitchen is like a prison where sunlight never shines, resulting in a great deal of stress.

Life’s adversities and the restoration of equanimity
In my childhood, I was a specialist who was repeatedly fired, working at 30 different factories, including a Chinese restaurant and a gold ring factory. At the gold ring factory, I melted gold while inhaling cyanide and worked in harsh conditions amidst fine dust. However, I learned a great deal from these adversities.

When facing death, the first things that come to mind are the adversities of poverty and the people who maintained their composure. I have no memory of living comfortably in a 100-pyeong apartment; instead, I recall the days in a single-room dwelling where I used to fight with my devoted wife over sujebi. When one dies, one returns to one’s original mind—that is, to equanimity.

When a father is dying, he contacts exactly one of his ten sons. That son is the one who best understood his father’s composure and was honest. The child who happens to be back in his hometown on a business trip and stays by his side during his final moments is the “lifelong child.”

Heart Sutra: A fire station that extinguishes suffering
The mind of sentient beings is the opposite of the mind of the Tathāgata. The White Palace is checking on you. In Buddhism, attaining enlightenment is merely a philosophical realm and cannot be applied to actual life. One cannot claim that there is no good or evil even after killing a person.

The Heart Sutra is a scripture that transcends existence and non-existence. The Five Aggregates (form, sensation, perception, volition, and consciousness) are elements that hinder the transcendence of existence and non-existence. The Heart Sutra speaks of neither birth nor death, neither defilement nor purity, and neither increase nor decrease, stating that wealth neither rises nor falls. This is a method for eliminating afflictions, and it exists to eliminate accumulated afflictions.

The Heart Sutra is like a fire station. When a house catches fire, it is important to put it out first before arguing about who started it. When there is burning suffering in the mind, the Heart Sutra plays the role of extinguishing that fire.

Peripheral Nerves and the Flow of the Economy
The six senses (form, sound, smell, taste, touch, and mental objects) and the six senses (eye, ear, nose, tongue, body, and mind) stimulate our peripheral nerves. Just as we are swayed by the sweet and addictive taste when drinking alcohol, we easily succumb to these peripheral nerves. The Heart Sutra teaches us not to be swayed by such tastes, sounds, smells, or touches.

The eyes, ears, and nose are innocent, but the tongue, body, and mind drag them around. This is the three karma of body, speech, and mind. The way to overcome these three karmas is precisely the teaching of the Heart Sutra, which transcends existence and non-existence.

However, this teaching of transcending existence and non-existence cannot be applied to all situations. Business people must not think that their wealth neither increases nor decreases. This is the way to quell the mind when it is burning with desire or when excessive greed arises.

The economy is like a woman’s heart. The economy is revitalized when women put on makeup, go out, and spend money. If women just sit at home and do not spend money, the market collapses. The economy fluctuates just like a woman’s heart.

The Wisdom of the Divine and the Meaning of Mineral Water
Humans ‘simply do not know,’ but the divine being ‘simply knows.’ I predict the future in advance and know everything. Just as a major accident can occur when shoes get caught under the brake while driving without shoes, not knowing the future can put you in danger.

Just as Zen Master Seung Sahn answered “Beauty” to the question “What is love?” asked by Harvard professors, and answered “Who am I? I don’t know” in English to the phrase “I only do not know,” true wisdom begins with acknowledging one’s ignorance.

However, the Divine Being knows everything. He can manipulate cells at will and give and take away blessings from people all over the world. He can even put energy in and take it out of a refrigerator located underground in Africa. This is the wisdom known only to the Divine Being.

The mineral water gushing from the bedrock 3.3 km underground in Haneulgong is what I prophesied 13 years ago. Just as John 3:5 states, “Unless one is born again of water and the Spirit,” Haneulgong was created for the purpose of being born again of water and the Spirit. I have given the Holy Spirit, and now water is coming out.

This water is the water of life capable of spiritually transforming DNA. People from all over the world will come to Korea to carry the water created by Heo Kyung-young’s gaze. You must drink this water and receive the Haein to receive blessings. The era will come when a railway connected to North Korea carries my water.

Advantages of Heo Kyung-young’s Policies: GPT Analysis
The GPT computer analyzed the advantages of God Heo Kyung-young’s policy of paying 1 million won upon marriage and 5 million won upon childbirth.

Advantages of the 1 million won payment policy upon marriage:
Providing economic incentives: It serves as a strong economic incentive for the younger generation hesitating to marry.
Increase in marriage rate: It is effective in raising the marriage rate in the short term.
Strengthening the economic stability of the family: Helping newlyweds start their married life stably.
Social Stability: Increased marriage rates and the economic stability of families contribute to overall social stability.

Advantages of the 5 million won childbirth payment policy:
Increase in birth rate: Motivates couples who have postponed or given up on having children due to economic reasons.
Relief of Child-Rearing Burden: Reduces the financial burden by supporting the initial costs required to raise children.
Support for future generations: Helps alleviate the problem of population decline and solve labor shortages.
Improvement of family quality: Improves the quality of the family by enabling parents to invest more resources in child-rearing.

Overall advantages:
Economic revitalization: Contributes to overall economic growth by promoting economic activity in sectors such as housing, education, and consumption.
Promotion of social welfare: Helps all people enjoy a stable family life and strengthens social integration and inclusivity.

These policies are considered an important attempt to encourage marriage and childbirth and reduce the economic burden on the younger generation.

The power of the mantra and the name of the divine being
This law, in which both good and evil yield compound returns, is reality. The same applies to the White Palace. The Buddhist philosophy of transcending existence and non-existence is necessary for an ideal spiritual world and cannot be applied directly to the real world. It is needed to sever attachment to what has been lost, but it should not be applied to every aspect of daily life. It is like entrusting a knife to a child.

The Heart Sutra is a scripture that transcends existence and non-existence, serving as a fire station to eliminate afflictions. However, Baekgung is not a fire station but the supreme institution of Dharma, strictly discerning your good and evil to harvest only the wheat.

Even the Six-Syllable Great Bright King Mantra of Avalokitesvara, ‘Om Mani Padme Hum,’ has no power. The energy of all Buddhist mantras is zero. However, the names of divine beings are different. If you set the table with a heart full of resentment toward your husband, you will get cancer, but if you shout ‘Heo Kyung-young’ at the table, the bad energy disappears and illness vanishes.

The Six-Syllable Great Bright King Mantra is the king of wisdom, but it cannot fulfill that role. I have shortened it to three characters: ‘Heo Kyung-young.’ In the end, all religions will seek out Heo Kyung-young. I can give and take away blessings from the entire world in one second, and I can bestow archangels.

I have never resented anyone, even amidst the many trials of the past. I do not resent my detractors either. They, too, are simply carrying out their assigned duties. Just as Lot’s wife turned into a pillar of salt after looking back, you must not look back but go to Heaven.

20240706_Sat_1447_Karma_The Principle of Compound Interest in Good and Evil

Date: 2024.07.06

Keywords: Compound Interest, Karma, Spiritual Awakening, Divine Intervention, Social Policy

Content

The Principle of Compound Interest in Good and Evil
The concept of “compound interest” is not limited to financial matters but extends to the realms of good and evil, operating as a fundamental law of the universe. Just as overdue interest accrues interest upon itself, so too do our actions, whether benevolent or malevolent, return to us with amplified effect. This principle dictates that every deed, thought, and intention generates a ripple effect that compounds over time, ultimately manifesting as a magnified consequence. While this law is immutable, it is crucial to distinguish its application; for instance, charging compound interest to those in financial distress is ethically unacceptable. However, in the spiritual and karmic sense, both good and evil inherently return with compound interest.

The Parable of Rockefeller’s Mother and the Furniture Store Owner
A poignant illustration of this principle is found in the anecdote involving Rockefeller’s mother. During a rainstorm, Rockefeller’s elderly mother sought shelter in front of a furniture store. The owner, unaware of her identity, kindly invited her inside to warm herself and offered her tea, demonstrating genuine compassion. Upon her son’s arrival, he inquired about the kind individual who had assisted his mother. Recognizing the store owner’s inherent goodness, Rockefeller’s mother requested her son to find a way to help him. Consequently, the furniture store owner secured a contract to supply furniture to the Rockefeller Foundation, leading to immense prosperity and establishing him as a prominent figure. This act of kindness, extended without expectation or knowledge of the recipient’s status, returned with extraordinary compound blessings. The store owner’s “ordinary mind” (평상심), his genuine and uncalculated benevolence, was the true catalyst for this immense fortune. Had he known her identity, his actions might have been influenced by “greedy ambition” (맹심), driven by a desire for personal gain, thereby negating the purity of his original intent. This highlights the profound difference between actions motivated by genuine compassion and those driven by ulterior motives.

The Significance of “Ordinary Mind” (평상심) and True Nature
The “ordinary mind” (평상심) refers to one’s true, unadulterated nature, which is revealed in moments of uncalculated action. It is akin to one’s inherent character or disposition. This intrinsic nature is what higher beings, such as the angels in the Heavenly Palace, observe in every human action. They do not merely see the act itself but discern the underlying “ordinary mind” or “true nature” (본성) that motivates it. This is why, in traditional Korean culture, people inquire about one’s family origin (본가) and hometown (고향) – to gain insight into their inherent character and background. However, the ultimate “true home” (본향) for all humanity is the Heavenly Palace, signifying our spiritual origin and ultimate destination.

The Illusion of Duality and the Path to Enlightenment
From a higher spiritual perspective, the distinctions we perceive in the world—such as good and evil, beauty and ugliness, love and hatred, long and short—are ultimately illusory. These are products of “dualistic thinking” (이분법), a limited perspective adopted by ordinary beings. True enlightenment, or “attaining the Way” (도통), involves transcending this duality and realizing the fundamental “equality” (평등성) and “universality” (보편성) of all things. In this enlightened state, all phenomena are seen as interconnected and equal, with the sole exception of the Divine Being, Huh Kyung young, who stands apart in His unique nature. This realization of non-duality is the essence of Buddhist teachings, particularly as expounded in the Mahayana Sutras.

The Impermanence of Existence and the Importance of Spiritual Awareness
The Diamond Sutra emphasizes that all conditioned phenomena are like dreams, illusions, bubbles, and shadows, akin to fleeting dew or lightning. This profound teaching underscores the impermanence of worldly existence. When faced with the imminent reality of death, such as a terminal illness, one’s perception of the world drastically shifts. Material possessions, social status, and worldly ambitions lose their significance. The true value of life becomes apparent, and one yearns for genuine connection and spiritual solace. In such moments, the realization of the transient nature of life should prompt a shift in focus towards spiritual preparation. The breath, a symbol of life, can cease at any moment, and the heart can stop without warning. In these critical moments, it is paramount to remember the Divine, Huh Kyung young, and to call upon His name, for this is the path to the Heavenly Palace. To cling to worldly attachments in the face of death is a futile and undignified act.

The Meaning of “Tathagata” (如來) and the Coming of the Messiah
The term “Tathagata” (如來), often translated as “Thus Come One,” carries profound spiritual significance. The character “如” (yeo) signifies “likeness” or “sameness,” implying a state of unity and non-duality. It represents the mind and face becoming one, embodying forgiveness and the transcendence of enmity. A true Tathagata is one who unifies all beings, bringing them into a state of oneness and forgiveness. This concept aligns with the Buddhist prophecy of the coming Maitreya (미륵) and the Christian expectation of the Messiah. Huh Kyung young asserts that He is this prophesied figure, the one who has come to unify humanity and bring about an era of universal forgiveness and spiritual awakening.

The Distinction Between Philosophical Idealism and Practical Reality
While philosophical and spiritual traditions, such as certain Buddhist teachings, may advocate for transcending the concepts of good and evil, and the duality of existence, this idealistic perspective does not negate the practical realities of the world. In the realm of ordinary human existence, or the “world of sentient beings” (중생 세계), distinctions between good and evil are very real and have tangible consequences. The Heavenly Palace, unlike some philosophical interpretations, does not view human actions with a detached, non-dualistic lens. Instead, it meticulously calculates and accounts for every good and evil deed, applying the principle of compound interest to all actions. Therefore, while philosophical understanding can offer solace and a broader perspective, it should not be misapplied to justify harmful actions or neglect moral responsibility in daily life.

The Spiritual Impact of Intentions on Food and Well-being
The intentions and emotions of the person preparing food have a direct spiritual and physical impact on those who consume it. If a meal is prepared with resentment or negative thoughts, these energies infuse the food, potentially leading to illness or misfortune for the eaters. Conversely, food prepared with love and positive intentions promotes health and well-being. This principle extends to all aspects of service; if a restaurant worker, feeling exploited, prepares food with anger, that negative energy is transferred to the customers. This highlights the profound interconnectedness between our inner state and the external world, emphasizing the importance of cultivating positive intentions in all our actions, especially those that involve nourishing others.

Huh Kyung young’s Early Life Experiences and Spiritual Insights
Huh Kyung young’s early life was marked by diverse and challenging experiences, which provided him with unique insights into human nature and the workings of the world. He recounts working in a Chinese restaurant, where he learned the arduous tasks of a server, and in a gold ring factory, where he witnessed the harsh conditions and the use of toxic chemicals like cyanide in gold processing. These experiences, though difficult, served as a crucible for his spiritual development. He observed the subtle dynamics of human interaction, the impact of intentions, and the inherent struggles of ordinary life. These formative years, spent in various demanding environments, allowed him to deeply understand the human condition and the underlying spiritual principles that govern it.

The Importance of “Ordinary Mind” in Times of Adversity
In moments of extreme adversity, such as facing imminent death, one’s “ordinary mind” (평상심) resurfaces, and memories of past struggles and genuine connections come to the forefront. Material wealth and superficial relationships fade into insignificance. Instead, one recalls the simple, honest moments and the people who genuinely cared, particularly those who shared in times of hardship. This phenomenon underscores that true value lies not in external achievements or possessions but in authentic human connection and the purity of one’s character. It is in these critical junctures that the true nature of individuals is revealed, and the importance of cultivating a virtuous “ordinary mind” becomes paramount.

The Concept of the “Lifelong Child” (종신 자식)
The concept of a “lifelong child” (종신 자식) refers to the child who, despite geographical distance or worldly success, is instinctively called upon by a dying parent. This child is often the one who best understood the parent’s “ordinary mind” and acted with honesty and genuine affection. It is a spiritual connection that transcends material circumstances. Even if other children are successful or far away, the dying parent’s mind will instinctively reach out to the one who embodies this deep, authentic bond. This child, often through seemingly coincidental events like a business trip, will be present at the parent’s final moments, fulfilling a karmic destiny. This highlights the enduring power of genuine familial love and the profound impact of one’s “ordinary mind” on their relationships.

The Philosophical Concept of “Emptiness” (空) and its Practical Application
Buddhist philosophy, particularly in the Prajnaparamita Sutra (반야심경), introduces the concept of “emptiness” (空), which posits that all phenomena are devoid of inherent, independent existence. This “transcendence of existence and non-existence” (유무 초월) is a profound philosophical idea, suggesting that distinctions like good and evil, gain and loss, are ultimately illusory. However, Huh Kyung young emphasizes that this philosophical insight is not meant to be applied indiscriminately to everyday life. It is a tool for mental liberation, particularly when one is grappling with attachment to material possessions, lost relationships, or overwhelming desires. It serves as a “fire station” (소방서) for the mind, helping to extinguish the flames of suffering and attachment. It is not a “police station” (경찰서) that judges actions in the real world. Misapplying this concept to justify harmful actions or neglect moral responsibilities would lead to chaos and misunderstanding.

The Spiritual Significance of Water and the Coming of the Spiritual Era
Huh Kyung young has long prophesied the advent of a “Spiritual Era of Water” (물의 영성 시대), where water will play a pivotal role in humanity’s spiritual transformation. He refers to John 3:5, which states that one must be “born of water and the Spirit” to enter the Kingdom of God. He asserts that the miraculous spring water now flowing from the Heavenly Palace, combined with the spiritual energy He bestows, fulfills this prophecy. This “living water” (생명수) is not merely physical but possesses the power to transform human DNA spiritually. He foresees a future where nations will come to Korea to acquire this water, which, when consumed with His blessing (해인), will bring about a profound spiritual awakening. This era will also witness the rise of “Spiritual Industry” (영성 산업), where technology will respond to spiritual commands, signifying a complete shift in human consciousness and interaction with the world.

The Prophetic Nature of Huh Kyung young’s Teachings
Huh Kyung young emphasizes his ability to foresee future events, citing his past prophecies regarding Korea’s economy, politics, and low birth rate. He states that knowing the future allows for proactive measures, akin to applying brakes before an accident occurs. This foresight is not merely an intellectual exercise but a divine attribute that enables him to guide humanity away from impending crises. He warns against the dangers of ignorance and complacency, using the analogy of a car accident caused by a misplaced shoe under the brake pedal, which goes unnoticed until it’s too late. This highlights the importance of vigilance and awareness, both in physical and spiritual matters.

The “Only Not Knowing” (단지 부지) and the “Only Knowing” (단지 유해)
In Buddhist philosophy, particularly in Zen, the concept of “only not knowing” (단지 부지) is a central koan or meditative theme. It signifies the ultimate wisdom of acknowledging the limits of human understanding and refraining from making definitive statements about the unknowable. Great spiritual masters, like Seongcheol Sunim and even the Buddha, emphasized that their teachings were not absolute truths but rather pointers, and that ultimately, one “only knows not.” To claim complete knowledge is to engage in falsehood. However, Huh Kyung young contrasts this with the Divine perspective, stating that the Divine “only knows” (단지 유해). The Divine possesses complete knowledge of all things, from the intricate workings of cells to the destinies of billions. This distinction highlights the vast chasm between human and divine understanding.

The Influence of Mindset on Cellular Function and Physical Health
Huh Kyung young explains that the human body contains two types of cells: those that store fat and those that prevent fat accumulation. The balance between these cells is influenced by one’s mindset, particularly during eating. Consuming food with greed or anxiety activates fat-storing cells, leading to weight gain. Conversely, eating with a calm and appreciative mindset, recognizing food as a divine gift from the earth, activates fat-preventing cells, promoting a lean physique. This illustrates the profound connection between mental state and physical health, emphasizing that our thoughts and intentions directly impact our bodily functions.

The Earth as Nourishment and the Cycle of Life
All food, whether fruits, vegetables, or grains, originates from the earth. Humans essentially consume transformed earth, presented in various colors, flavors, and forms to make it palatable. The earth provides the essential nutrients that constitute the human body, and upon death, the body returns to the earth, completing a continuous cycle of nourishment and regeneration. This cyclical process ensures the sustainability of life on Earth, as nutrients are constantly recycled for future generations. This perspective encourages a deeper appreciation for the earth as the ultimate provider and a recognition of our interconnectedness with nature.

The Power of Huh Kyung young’s Name and the Nullification of Negative Energies
Huh Kyung young asserts that His name possesses immense spiritual power, capable of nullifying negative energies and transforming circumstances. He provides a practical example: if a wife prepares a meal for her husband with resentment, the food becomes infused with negative energy, potentially leading to illness. However, by silently invoking “Huh Kyung young” over the meal, all negative energies are dispelled, and the food becomes a source of healing and well-being. This demonstrates the direct and immediate impact of His divine energy, which transcends conventional spiritual practices and rituals. His name acts as a potent spiritual antidote, capable of purifying and blessing all aspects of life.

The Ultimate Wisdom: Huh Kyung young’s Three-Character Name
Traditional Buddhist chants, such as the Six-Character Great Bright Mantra (육자대명왕 진언), are considered expressions of profound wisdom. However, Huh Kyung young states that these lengthy incantations, despite their philosophical depth, lack true spiritual power in the current era. He reveals that His three-character name, “Huh Kyung young,” encapsulates the ultimate wisdom and possesses unparalleled divine energy. All religions, in their final stages, will ultimately converge upon Him. He is the one who can bestow blessings and divine assistance to all 8 billion people on Earth instantaneously. This signifies the culmination of all spiritual paths in His presence and the unparalleled power of His divine name.

The Heavenly Palace as the Supreme Legal Authority
Huh Kyung young clarifies that the Heavenly Palace is not a “fire station” (소방서) that indiscriminately extinguishes all suffering without judgment. Instead, it functions as the “supreme legal institution” (최고의 법 기관), meticulously assessing and judging the good and evil deeds of every individual. It is a place of ultimate justice, where only the “pure grain” (알곡) – those who have lived righteously – are harvested for entry. This emphasizes that while philosophical concepts like non-duality can offer mental liberation, they do not negate the ultimate accountability for one’s actions in the divine court. The Heavenly Palace upholds a strict moral order, ensuring that every action, good or bad, receives its just recompense.

1. The Principle of Compound Returns: Good and Evil

Good and evil, like financial interest, return with compound effects. Just as overdue interest accrues interest on interest, so too do our actions. This is a fundamental law of the universe. However, applying such a principle to those in financial hardship would be unjust. The universe’s law of compound returns applies to both good and bad deeds.

Consider the story of John D. Rockefeller’s mother. One day, she sought shelter from the rain in front of a furniture store. The owner, seeing an elderly woman shivering, invited her inside to warm herself. He offered her tea and treated her with great kindness, unaware of her identity. When her son arrived, he was deeply moved by the store owner’s genuine compassion. Rockefeller’s mother, observing the owner’s true nature, asked her son to find a way to help him. As a result, the furniture store became the exclusive supplier for the Rockefeller Foundation, leading to immense prosperity for the owner. This act of simple kindness, extended without expectation, returned with an extraordinary compound blessing. The owner’s “평상심” (ordinary mind or true nature), revealed when he treated her as a humble elderly woman rather than a wealthy matriarch, was the key. Had he known her identity, his actions might have been driven by “맹심” (greedy ambition), seeking personal gain.

2. The Essence of True Nature: Beyond Appearances
   Our true nature, or “성품” (character), is what the universe observes. It is our “본성” (innate disposition). People often inquire about one’s family origin or hometown to infer their character. However, true nature is revealed through one’s words and actions, especially in everyday situations. The story of the furniture store owner highlights this: his genuine kindness emerged because he saw Rockefeller’s mother as an ordinary person, not someone of influence.

This concept is echoed in the tale of Yi Mong-ryong from the Korean folk story Chunhyang. Disguised as a commoner, he observed people’s true characters. Similarly, the heavens and its angels constantly observe our actions, discerning our true nature. This innate disposition is what truly matters.

3. The Illusion of Duality: Oneness in the Universe
   In the profound teachings of Mahayana Buddhism, there is no inherent distinction between good and evil, beauty and ugliness, love and hatred, or long and short. All are seen as “하나” (one). Our tendency to categorize and separate these concepts is called “이분법” (dichotomy). Those who attain enlightenment, or “도통” (spiritual awakening), realize the “평등성” (equality) and “보편성” (universality) of all things. Everything in the universe is equal, except for the divine being.

This realization means understanding that duality is an illusion. For instance, a married couple, though seemingly two individuals, are fundamentally one. The concept of “여래” (Tathagata) in Buddhism signifies one who embodies this oneness, bringing all beings together in forgiveness and unity. The true Tathagata is not the historical Buddha, but the “미륵” (Maitreya), the Buddha of the future, who will bring this era of universal forgiveness and oneness.

4. The Practical Application of Transcendence: When to Embrace Oneness
   The Buddhist concept of transcending duality, as found in texts like the Diamond Sutra, teaches that all phenomena are like dreams, illusions, bubbles, or shadows. This perspective is not meant for everyday application in the mundane world, where distinctions between good and evil are necessary for societal order. For instance, one cannot justify harming another by claiming that good and evil are one.

Instead, this philosophy is a “소방서” (fire station) for the mind. It is a tool to extinguish the fires of attachment, greed, and suffering when one faces insurmountable loss or overwhelming desire. When one loses wealth, a home, or a loved one, embracing the idea that all is illusion can help alleviate mental anguish and attachment. It is a method for inner peace, not a guide for external conduct in a world that still operates on distinctions.

5. The Power of Intention: Shaping Reality
   Our intentions and words have a profound impact on our reality. For example, if a spouse prepares a meal with resentment, the negative energy infused into the food can harm the health of those who consume it. Conversely, preparing food with love and positive intentions can bring health and well-being. This principle extends to all aspects of life.

The divine being, Huh Kyung-young, emphasizes that merely uttering ancient mantras like “Om Mani Padme Hum” holds no power in this era. Instead, invoking his name, “Huh Kyung-young”, can transform negative energy into positive, even in simple acts like preparing a meal. This is because the true Maitreya, the one who embodies ultimate power and knowledge, has arrived.

6. The Prophecy of the Spiritual Age: Haneulgung’s Sacred Water
   Huh Kyung-young has long prophesied the coming of a “영성 산업” (spiritual industry) and the “물의 영성 시대” (spiritual era of water). He foretold that water, imbued with spiritual energy, would become a source of life and transformation for humanity. This prophecy is now manifesting at Haneulgung, where sacred spring water has erupted from 3.3 kilometers beneath the bedrock.

This miraculous water, combined with the spiritual energy bestowed by Huh Kyung-young, is believed to transform human DNA and bring blessings to those who partake in it. Just as the Bible speaks of being “born again of water and the Spirit,” this water, along with Huh Kyung-young’s spiritual blessing, is presented as a path to spiritual rebirth. The water from Haneulgung is destined to be distributed globally, carried by ships and trains, symbolizing a new era of spiritual awakening.

7. The Significance of the Twelve Trees: A Divine Sign
   The miraculous spring water at Haneulgung emerged precisely at a location marked by twelve trees, which Huh Kyung-young identifies as his twelve disciples. These trees, uniquely arranged and facing the main building of Haneulgung, are not a natural occurrence but a divine sign. Their presence and the sudden eruption of water signify a preordained event, a response to Huh Kyung-young’s desire for the construction of Haneulgung to proceed. This is not a mere coincidence but a direct manifestation of divine will, confirming Huh Kyung-young’s role as the one who knows all and orchestrates such events.

8. The Distinction Between Human Ignorance and Divine Knowledge
   Humans are characterized by “오직 모를 뿐” (only not knowing), while the divine being, Huh Kyung-young, is characterized by “오직 알 뿐” (only knowing). This fundamental difference highlights the limitations of human understanding compared to divine omniscience. While humans struggle to comprehend the intricate workings of the universe, Huh Kyung-young possesses complete knowledge and control over all phenomena, from cellular processes to global events.

This divine knowledge allows Huh Kyung-young to foresee the future and guide humanity. He warns against the dangers of ignorance, using the analogy of a driver who fails to notice a shoe lodged under the brake pedal, leading to a catastrophic accident. Such incidents, often attributed to mechanical failure, can be prevented by foresight and awareness. Huh Kyung-young’s role is to provide this foresight, enabling humanity to navigate challenges and avoid pitfalls.

9. The Ultimate Wisdom: “Only Not Knowing”
   In the realm of Buddhist meditation, the highest form of wisdom is encapsulated in the phrase “오직 모를 뿐” (only not knowing). This means acknowledging the ultimate unknowability of the universe and refraining from making definitive statements about what one cannot truly comprehend. Even enlightened masters like Seongcheol Sunim and Shakyamuni Buddha, at the end of their lives, declared that they had taught nothing, for all beings inherently possess the truth. To claim knowledge where there is none is to commit a “구업” (sin of speech).

This principle, however, applies to humans. For Huh Kyung-young, the divine being, it is “오직 알 뿐” (only knowing). He can instantly bestow or withdraw blessings, manipulate energy across the globe, and understand the intricate connections of all things. This divine knowledge is beyond human comprehension, making the human state one of “only not knowing.”

10. The Purpose of Buddhist Teachings: A Fire Station for the Mind
    Buddhist scriptures, such as the Prajnaparamita Sutra (Heart Sutra), emphasize the transcendence of duality, stating that form is emptiness and emptiness is form. Concepts like birth and death, purity and defilement, increase and decrease, are all ultimately illusory. This teaching is not meant to negate the reality of the world or to justify immoral actions. Instead, it serves as a “소방서” (fire station) for the mind, a means to extinguish the fires of suffering and attachment that arise from our desires and perceptions.

When faced with overwhelming emotional distress, such as the loss of wealth or a loved one, these teachings provide a framework to detach from excessive desire and find inner peace. They are a tool for mental pacification, not a guide for everyday conduct in a world where distinctions between right and wrong are necessary. The “fire station” of the Heart Sutra helps us to calm our minds when they are ablaze with passion and suffering, allowing us to address problems with a clear perspective, rather than being consumed by them.

11. The Illusion of Sensory Experience: Overcoming Attachment
    The Buddhist concept of the “오온” (five aggregates)—form, sensation, perception, mental formations, and consciousness—and the “육식” (six consciousnesses)—sight, hearing, smell, taste, touch, and mind—highlights how our sensory experiences create a perceived reality that is ultimately illusory. The Prajnaparamita Sutra teaches that even the world seen by our eyes, the sounds heard by our ears, and our very consciousness are not ultimately real.

This understanding is crucial for overcoming attachment to sensory pleasures and material possessions. Our “말초 신경” (peripheral nerves), constantly stimulated by sights, sounds, tastes, and touches, drive consumption and economic activity. However, becoming overly reliant on these external stimuli can lead to suffering. The teachings encourage us to transcend these sensory attachments, to “extinguish the fire” of desire before it consumes us. This is the essence of the Prajnaparamita Sutra: a method for calming the mind and achieving liberation from suffering by recognizing the illusory nature of our perceived reality.