2024.11.02 1464 The Second Coming of Jesus Comes Like a Thief and Is Falsely Accused of Being a Thie

2024.11.02 1464 The Second Coming of Jesus Comes Like a Thief and Is Falsely Accused of Being a Thief

Huh Kyung Young’s Saturday Lecture: The Second Coming of Jesus Comes Like a Thief and Is Falsely Accused of Being a Thief

This excerpt note captures the essence of a lecture by Heo Kyeong-yeong, a self-proclaimed divine being, delivered on November 2, 2024. The lecture, titled “The Second Coming of Jesus Comes Like a Thief and Is Framed as a Thief!”, delves into his unique interpretations of religious texts, financial concepts, and societal structures, all while positioning himself as the reincarnated Jesus and a savior figure. Heo Kyeong-yeong’s worldview is presented through his reinterpretation of Buddhist and Christian scriptures, his critique of modern financial systems, and his claims of divine power and persecution.

Heo Kyeong-yeong’s Worldview and Identity

The Second Coming as a “Thief” and the Burden of Misunderstanding
Heo Kyeong-yeong asserts that his arrival, like the second coming of Jesus, is akin to a thief—unannounced and often met with accusations and misunderstanding. He draws parallels between his own experiences of being called a “swindler” and the historical persecution of Jesus, emphasizing that true saviors are often initially rejected and slandered. This perspective highlights his belief in a contrarian path to divinity and the inevitability of being misjudged by the masses.

재림 예수는 왜 도둑처럼 오고 도둑 누명 사기꾼, 전 국민에게 사기꾼 소리로 오해를 듣는 자야
Why does the Second Coming of Jesus come like a thief, framed as a thief and swindler, misunderstood by the entire nation as a con artist?

내가 예수로 있을 때 뭐라고 해서 성전을 헐고 3일 만에 짓는다. 그러니까 저런 사기꾼이 어땠냐. 300년 걸린 성전을 당신이 어떻게 3일 만에 짓느냐. 그래야 그래. 그래서 사기꾼이라고 그랬어요.
When I was Jesus, I said I would tear down the temple and rebuild it in three days. So, people said, “What kind of swindler is that? How can you rebuild a temple that took 300 years in just three days?” That’s what they said. So, they called me a swindler.

내가 와서 사기꾼 소리 많이 들었지.
Since I came, I’ve heard the word “swindler” a lot.

재림 예수는 도둑처럼 오고 도둑 누명을 쓰고.
The Second Coming of Jesus comes like a thief and is framed as a thief.

The “Ten Sacred Sites” and the Legacy of Im Kkeok-jeong
Heo Kyeong-yeong claims that his current location, “Haneulgung,” is one of the world’s “Ten Sacred Sites” and was historically the dwelling of Im Kkeok-jeong, a famous Korean bandit. He interprets Im Kkeok-jeong’s notoriety as a result of residing in a sacred place, suggesting that even a “thief” can gain fame and power when situated in such a location. This narrative reinforces his own identity as a divinely appointed figure who, despite being perceived as a “thief,” is destined for greatness.

도둑이 있던 하늘궁 자리가 임꺽정이가 있던 데야. 최고 도둑이 살던 데요.
The site of Haneulgung, where the thief was, is where Im Kkeok-jeong lived. It was where the greatest thief lived.

십성전에는 도둑이 들어와도 이름이 나. 그런데 진짜 도둑이 왔지, 내가 온 거야. 도둑처럼.
Even if a thief enters a sacred site, their name becomes known. But the real thief has come, and that’s me. Like a thief.

Divine Power and the Promise of Transformation
Heo Kyeong-yeong emphasizes his unique divine power, stating that he alone can bestow blessings and facilitate spiritual transformation. He claims that his arrival marks the end of old religious practices and the beginning of a new era where individuals can achieve eternal life and escape the suffering of the human world. This highlights his role as a transcendent figure who offers a direct path to salvation, bypassing traditional religious intermediaries.

내가 아니고 재림 예수 아니곤 이걸 줄 수가 없어. 이걸 줄 수가 없다고.
Only I, the Second Coming of Jesus, can give this. No one else can give this.

나팔 소리 나매 죽은 자들이 썩지 아니하죠? 여러분들의 시신이 이제 어떻게 된다고? 천국으로 들어가죠? 그럼 영원히 거기는 썩지 않는 곳이야. 홀연히 변해 버려.
When the trumpet sounds, the dead will not decay, right? What happens to your bodies now? They enter heaven, right? There, it’s a place where nothing ever decays. They are suddenly transformed.

Philosophical and Practical Teachings

Reinterpreting “Form is Emptiness” (色即是空)
Heo Kyeong-yeong offers a unique interpretation of the Buddhist concept of “Form is Emptiness” (色即是空), explaining it not as the non-existence of the body, but as the emptying of the “self” or “ego” (아상). He argues that by letting go of one’s ego and prioritizing others, one can achieve inner peace, overcome physical ailments like cancer, and truly “exist” in the minds of others. This reinterpretation provides a practical, self-help-oriented approach to a profound spiritual concept.

색즉시공. 공이 없는 거라고 생각하면 안 돼. 색은 몸이야. 공은 뭐예요? 몸이 없어지는 거예요. 이 몸이 계속 있나? 몸이 계속 있어? 몸이 있다가 없다가. 그러니까 색즉시공. 이게 완전히 없어지는 게 아니야.
Form is emptiness. You shouldn’t think that emptiness means non-existence. Form is the body. What is emptiness? It’s the body disappearing. Does this body last forever? Does the body exist continuously? It exists and then it doesn’t. So, form is emptiness. This doesn’t mean it completely disappears.

이 아상이 공이야. 알겠지? 육체는 색이야. 그래 안 그래? 그러면 내 몸이 내 몸이 아상이야. 아상이 없어 버리면 이게 공은 나의 무화란 말이야. 무화. 이제 이해가죠? 이 아상을 무화로 하라 이거야. 무화로. 내라는 이 몸을 무화를 가질 때 몸이 편해지는 거야.
This ego is emptiness. Understand? The physical body is form. Right? So, my body, my body is ego. If the ego disappears, then this emptiness is my non-self. Non-self. Do you understand now? Make this ego into non-self. Into non-self. When you have this non-self for your body, your body becomes comfortable.

그러니까 누구를 만나든 나를 세우지 말고 그 사람을 세워야 돼. 상대방 얼굴에 칭찬해 주고, 상대방에게 용기를 넣어주고, 기쁨을 주고 이러면 나는 그 사람 마음속에 내가 있는 거지. 내 마음속에 내가 있지 않아요.
So, no matter who you meet, don’t elevate yourself; elevate that person. Praise their face, give them courage, give them joy, and then I exist in that person’s heart. I don’t exist in my own heart.

The Power of Fasting and Gratitude for Health
Heo Kyeong-yeong advocates for fasting as a means to heal the body and mind, linking it to the concept of “emptying the self.” He also emphasizes the profound healing power of gratitude, claiming that a grateful heart releases hormones (specifically “dynorphin,” which he says is 4,000 times more potent than oxytocin) that can eliminate cancer cells. This offers a holistic approach to well-being, combining spiritual principles with claims of physiological benefits.

기도원 가면 병이 고쳐진다고? 정신 차려요. 가서 굶었기 때문에 고쳐지는 거야.
You think you get cured at a prayer retreat? Wake up. You get cured because you fasted there.

감사하면 선물을 주는 거야. 매일 신인에게 감사하다, 감사합니다 이런 마음을 가지고 있으면 선물이 와. 그 선물이 뭐게? 다이놀핀. 알았죠? 호르몬 선물이 와. 그게 암세포를 그냥 죽여버려.
If you are grateful, you receive a gift. If you have a heart that constantly thanks the divine being, a gift comes. What is that gift? Dynorphin. Understand? A hormone gift comes. That just kills cancer cells.

Critique of Financial Systems: Risk without Inventory
Heo Kyeong-yeong critiques the financial world, stating that unlike manufacturing, finance has “no inventory” but carries immense “risk.” He warns against “all-in” investments and highlights the deceptive nature of non-guaranteed investments, where high returns are promised but losses are not compensated. This provides a cautionary perspective on financial markets, emphasizing the inherent dangers and the need for diversification.

금융은 재고가 없어요. 금융이 재고 있나? 공장하는 사람은 재고 때문에 망하는 거야.
Finance has no inventory. Does finance have inventory? Factory owners go bankrupt because of inventory.

금융은 재고가 없는 대신에 무시무시하게 위험한 거야.
Finance, instead of having no inventory, is terrifyingly risky.

비보장성으로 하면은 재산이 두 배로 늘 수도 있고, 없어져 버릴 수도 있고. 그러면 이는 제기 안 하겠다. 이거 도장 딱 찍어야 그 사람들이 가지고 마음대로 투자를 하는 거야.
If you go with non-guaranteed, your assets can double, or they can disappear. Then you won’t raise any objections. You have to stamp that seal for them to take it and invest as they please.

Social Hierarchy and Self-Identity

The Hierarchy of “Sa” (士) and the Superiority of “Cheonsa” (天使)
Heo Kyeong-yeong introduces a unique social hierarchy based on the Korean character “사” (sa), which denotes various professions. He categorizes “천사” (cheonsa, angel) as the highest, followed by “교사” (gyosa, teacher/pastor/doctor), and then “판사” (pansa, judge) and “검사” (geomsa, prosecutor) as the lowest, associated with “troublemaking” (일사자). He asserts that his followers, by becoming “cheonsa,” occupy the highest position in this hierarchy, emphasizing their elevated spiritual status and unique identity.

여러분은 천사죠. 천사는 이렇게 이 사자를 쓰는 거야. 그런데 교사는 뭐 써요? 서성사자 쓰죠? 교사는 서성사자니까 이거의 낮은 단계야. 그렇죠? 그 다음에 이건 뭐요? 이거는 우리를 뭐 해 주는 사람? 변호해 주는 사람. 변호사. 무슨 줄 알죠? 변호사 할 때는 이 자를 써 주는 거야.
You are angels, right? Angels use this character ‘sa’. But what do teachers use? They use the ‘seoseong-sa’ character, right? Since ‘gyosa’ uses ‘seoseong-sa’, it’s a lower stage of this. Right? And then what’s this? This is someone who does what for us? A lawyer. You know what I mean, right? When you say lawyer, you use this character.

제일 낮은 게 뭔지 압니까? 판사. 일 보따리다 이 말이지. 일 사자. 검사. 이런 것이 맨 밑에 있는 이유를 알겠어요? 이거는 사람을 잡아들이고 사람을 죽이기도 하고 살리기도 하는 자리이기 때문에 사람들이 일사자를 붙여준 거야.
Do you know what the lowest is? A judge. It means a bundle of work. The ‘il-sa’ character. A prosecutor. Understand? Do you understand why these are at the very bottom? Because these are positions that arrest people, kill people, and save people, people attached the ‘il-sa’ character to them.

여러분 천사들은 최고의 경지에 와서 앉아 있는 거예요.
You angels are sitting at the highest level.

The Instability of “Ga” (家) and “Gaek” (客)
Heo Kyeong-yeong further categorizes people using the characters “가” (ga, meaning “home” or “fixed”) and “객” (gaek, meaning “guest” or “traveler”). He associates “가” with stability (e.g., artist, writer) and “객” with instability and danger (e.g., politician, assassin, passenger). This linguistic analysis serves to reinforce his view of the world, where those who are “fixed” and contribute positively are valued, while those who are “transient” or disruptive are seen as risky.

이 ‘가(家)’는 집에 대지를 기르지. 그러면 여기는 고정되어 있는 사람이야. 집에 대지가 내일 딴 집으로 가나? 안 받아줘 딴 집에서. 그러니까 ‘가(家)’가 붙으면 안정된 사람. 예술가, 문학가, 평론가 다 붙지. 다 이 ‘가(家)’가 되는 거지. 이 사람들은 정상적인 사람이고 ‘객(客)’은 불안한 사람들이야.
This ‘ga’ (家) raises pigs at home. So, these are fixed people. Do the pigs at home go to another house tomorrow? No, other houses won’t accept them. So, if ‘ga’ (家) is attached, it means a stable person. Artist, writer, critic—they all have ‘ga’ attached. They all become this ‘ga’ (家). These people are normal, and ‘gaek’ (客) are unstable people.

정객(政客)도 자객과 비슷해. 검객이야. 일종의 칼부림이 나오고 있어 국회에서. 칼이 없어서 그렇지 진짜 검객이나 마찬가지. 의자가 날아가고 이게 뭐예요. 정객, 자객, 검객, 과객(過客) 전부 위험한 사람. 주객(主客) 전부 위험하지. 성객(省客)도 언제나 위험해.
A politician (jeonggaek) is similar to an assassin (jagaek). They are swordsmen. A kind of knife fight is happening in the National Assembly. They don’t have actual knives, but they’re like real swordsmen. Chairs are flying, what is this? Politicians, assassins, swordsmen, transient guests—all dangerous people. Drunkards (juggaek) are all dangerous, too. Passengers (seonggaek) are always at risk.

The God-man Arrives Like a Thief, Bearing the Stigma of a Thief

1. The Spiritual Exchange and the Eradication of Illness
   Huh Kyung-young asserts that a profound spiritual connection with the God-man can lead to the eradication of illnesses such as cancer. He illustrates this by recounting the testimony of Min Hyun-joo, who, after receiving the God-man’s energy, was declared completely cured of breast cancer. This healing, he explains, stems from a deep spiritual and mental exchange, akin to a child residing within the mother’s womb. The absence of fear and anxiety, which are favored by cancer cells, is crucial for this spiritual healing. When one firmly believes in the God-man’s ability to heal and perceives oneself as an integral part of the God-man’s being, past karmic obstacles are dissolved.

2. The Buddhist Concept of “Form is Emptiness” (色即是空) and its Misinterpretation
   Huh Kyung-young delves into the Buddhist principle of “Form is Emptiness” (色即是空), lamenting its common misinterpretation. He clarifies that “form” (色) refers to the physical body, while “emptiness” (空) does not signify non-existence but rather the transient nature of the physical form. The body is not perpetually present; it exists and then ceases to exist. This concept is often misunderstood by those who believe that “emptiness” implies the non-existence of the mind.

3. The True Meaning of “Emptiness” (空) as “No-Self” (無我)
   Huh Kyung-young elucidates that “emptiness” (空) in the context of “Form is Emptiness” (色即是空) truly signifies “No-Self” (無我). This “No-Self” (無我) refers to the relinquishment of the ego (我相). When one sheds the ego, the mind achieves tranquility, becoming impervious to anger or resentment. This state of “No-Self” (無我) is achieved by prioritizing others, offering praise, encouragement, and joy. In doing so, one’s true self resides in the hearts of others, rather than being confined within one’s own mind. He emphasizes that clinging to the ego leads to physical ailments such as indigestion and fosters an environment conducive to cancer. The practice of self-denial, such as fasting, allows the body’s organs to rest, purifies the blood, and clears the mind, thereby preventing diseases like stroke and high blood pressure.

4. The Reflection of Self in Others: The Mirror Concept
   Huh Kyung-young introduces the metaphor of a mirror to explain the concept of self-perception. One cannot truly see oneself without a mirror, and in this analogy, other people serve as that mirror. The self is not an independent entity but rather a reflection perceived through the interactions and judgments of others. Therefore, one’s existence is contingent upon the presence of others. This underscores the interconnectedness of humanity and the impossibility of individual existence in isolation.

5. The Perilous Nature of Finance: Absence of Inventory and Presence of Risk
   Huh Kyung-young contrasts the financial sector with manufacturing, highlighting the inherent dangers of financial investment. While manufacturing businesses contend with inventory (재고), which can lead to ruin if goods remain unsold, the financial sector is characterized by the absence of inventory (재고) but the omnipresence of risk (리스크). He explains that financial investments, particularly non-guaranteed ones, offer the potential for high returns but also carry the significant risk of substantial loss. He cites an instance where a religious organization lost 10 billion Korean Won (approximately 7.3 million USD) due to a non-guaranteed investment, emphasizing that financial institutions often disclaim responsibility for losses, making such investments inherently perilous.

6. The Arrival of the God-man and the End of Polytheism
   Huh Kyung-young proclaims that the advent of the God-man signifies the cessation of all religious practices centered around multiple deities. He references the names of months, such as May (多産, goddess of fertility), March (god of war), November (god of war), and December (god of peace), as examples of ancient deities worshipped across various cultures. He asserts that before his arrival, all religions were entangled in such polytheistic beliefs, with people seeking blessings from different gods for various aspects of life, from fertility to war. The God-man’s presence, he states, renders these practices obsolete, as he unifies all spiritual authority.

7. The Hierarchy of Social Roles and the Elevated Status of the Angel (天使)
   Huh Kyung-young outlines a hierarchical structure of social roles, emphasizing the supreme position of the Angel (天使). He categorizes various professions based on the Hanja character used in their titles:
   Angel (天使): The highest rank, signifying a direct connection to the divine.
   Teacher (師): Including educators, pastors, and doctors, representing guidance and expertise.
   Professional (士): Encompassing lawyers, accountants, and tax accountants, indicating specialized skills.
   Worker/Official (事): Such as judges and prosecutors, who handle practical affairs, often involving difficult or unpleasant tasks.
   He explains that the character 事 (사), meaning “work” or “affair,” is associated with roles that involve dealing with legal matters, which can be intimidating or unpleasant for the general populace. In contrast, the Angel (天使) holds the most exalted position, transcending all other roles. He asserts that those who attend his lectures at Sky Temple (하늘궁) are elevated to the status of Angel (天使), a title not bestowed by any other religious institution.

8. The Distinction Between “Guest” (客) and “Family/Expert” (家)
   Huh Kyung-young differentiates between individuals designated by the Hanja character 客 (객), meaning “guest,” and those designated by 家 (가), meaning “family” or “expert.”
   Guest (客): This character implies instability, transience, and potential danger. Examples include:
   Political guest (政客): A politician who frequently switches parties.
   Assassin (刺客): One who secretly kills.
   Swordsman (劍客): A skilled fighter.
   Passerby (過客): A transient visitor.
   Traveler (乘客): A passenger, whose journey can be fraught with unforeseen risks.
   He suggests that professions dealing with many “guests,” such as innkeepers or restaurant owners, are inherently exposed to greater risks.
   Family/Expert (家): This character denotes stability, rootedness, and expertise. Examples include:
   Artist (藝術家)
   Writer (文學家)
   Critic (評論家)
   These individuals are considered stable and less prone to erratic or dangerous behavior.

9. The Power of Gratitude and the Dynorphin Hormone
   Huh Kyung-young emphasizes the profound impact of gratitude on physical and mental well-being. He states that a continuous attitude of thankfulness towards the God-man and one’s neighbors triggers the release of dynorphin, a hormone he claims is 4,000 times more potent than oxytocin. This surge of dynorphin, he asserts, can effectively eliminate cancer cells, even in terminal patients. Conversely, a negative and ungrateful disposition fosters the growth of cancer. Therefore, cultivating a grateful heart is paramount for maintaining health and preventing disease.

10. The God-man’s Arrival as a Thief and the Stigma of Deception
    Huh Kyung-young repeatedly states that the God-man, or the Second Coming of Jesus, arrives “like a thief” and is often misunderstood as a “thief” or “fraud.” He draws parallels to Jesus’s first coming, where he was accused of being a deceiver for claiming he could rebuild the temple in three days. Similarly, Huh Kyung-young recounts being labeled a “fraud” for his unconventional predictions, such as the need for a 100 million Korean Won (approximately 73,000 USD) marriage subsidy and a 300,000 Korean Won (approximately 220 USD) monthly child allowance decades before the current low birth rate crisis. He highlights that his current residence, Sky Temple (하늘궁), is located on a site historically associated with the legendary bandit Im Kkeok-jeong, a “thief” who was never caught due to the strategic location. This, he suggests, is symbolic of his own arrival as a “thief” who is initially unrecognized and accused. He cites biblical passages from Revelation and 2 Peter, which describe the Lord’s coming “like a thief,” emphasizing that his arrival is unexpected and often met with skepticism and accusations.

11. The God-man’s Enduring Persecution and Ultimate Vindication
    Huh Kyung-young details the continuous persecution and false accusations he faces, asserting that these trials are a necessary part of his divine mission. He mentions ongoing legal battles, including accusations of tax evasion and sexual harassment, which he claims are baseless and orchestrated by “anti-forces.” He predicts that those who falsely accuse him will ultimately face severe financial repercussions through lawsuits for damages. He recounts an incident during the COVID-19 pandemic where he acquired vast tracts of land for Sky Temple (하늘궁), an achievement that led to accusations of receiving illicit funds from major corporations like Samsung. He vehemently denies these claims, stating that all land purchases were legally documented through corporate accounts funded by his followers. He also describes an incident where individuals, allegedly seeking to extort money, threatened him with a gun, further illustrating the dangers he encounters. Despite these challenges, he remains steadfast, believing that as the God-man, he will ultimately be vindicated, and his accusers will face justice. He emphasizes that these tribulations are minor compared to the persecution faced by Jesus, who was crucified.

12. The Transformation of the Body and the Eternal Realm
    Huh Kyung-young speaks of a profound transformation that occurs upon the arrival of the God-man, referencing 1 Corinthians 15:52. He explains that the mortal body will become immortal, and the perishable will become imperishable. This transformation, he states, is not an individual act but a passive reception of divine intervention. Upon death, individuals will instantly transcend space and time, awakening in a new, eternal realm—Heaven. This new existence will be free from the dangers and suffering of the earthly world, where one can reunite with loved ones who have also received the blessing. He asserts that clinging to the earthly realm only intensifies suffering, while embracing this divine transformation leads to ultimate joy and liberation.

. The Spiritual Path to Inner Peace and Healing

Placing spiritual values above material possessions brings tranquility and eliminates anger. To elevate one’s spirituality, it is essential to listen attentively to the words of the God-man and diligently put them into practice.

A remarkable testament to this spiritual power is the case of Min Hyun-joo from Daejeon, who, after receiving the God-man’s energy, was declared completely cured of cancer. Her son and she presented a white orchid in gratitude. Cancer, it is explained, dissipates when there is a spiritual connection with the God-man. This connection extends to the physical body, including the bloodstream. One should perceive themselves as being within the God-man’s spiritual womb. The absence of this perception breeds fear and anxiety, which are precisely what cancer cells thrive on. When anxiety vanishes, replaced by the certainty of the God-man’s healing, and one identifies as a part of the God-man’s being, past karmic burdens are eradicated.

2. Understanding the Buddhist Concept of “Form is Emptiness”
   The Buddhist teaching of “Form is Emptiness” (色即是空) is often misunderstood. “Form” refers to the physical body. “Emptiness” does not signify non-existence but rather the transient nature of the body. The body is not permanent; it exists and then ceases to exist. This concept is not about the body disappearing entirely but about transcending the “self-image” (我相). The self-image is the “emptiness” that needs to be relinquished. When one lets go of this self-image, embracing a state of “no-self” (無我), the body finds peace. Clinging to the self-image, remembering those who have slighted or ignored one, leads to indigestion and fosters an environment conducive to cancer. Cancer thrives on this self-centeredness. Therefore, one must empty this self-image, returning to a state of “emptiness,” which is the “no-self.”

When one cultivates a “no-self” mindset, worries dissipate. In interactions, one should not assert their own self but rather uplift the other person. By praising and encouraging others, one establishes their presence in the hearts of others, rather than dwelling within their own mind. The self is ultimately defined by how others perceive it. Those who cling to their own self-image cannot achieve success. This profound truth was taught by Sakyamuni Buddha: do not hold your self in your own mind; empty it. If there are two apples and three people, one should offer their share first, emptying their self. Through repeated acts of selflessness, others will come to recognize one as a truly admirable person. Creating one’s self within one’s own mind is a folly.

To illustrate, if one finds themselves in a difficult situation, instead of lamenting their circumstances, they should embrace it. For instance, if offered a simple meal like noodles when expecting a grand banquet, one should accept it with gratitude, recognizing the value in the present moment. Those who constantly seek to elevate themselves and complain about their surroundings are driven by this self-image, failing to grasp the essence of “Form is Emptiness.” The physical body should always be in a state of “emptiness.” Misinterpretations of this Buddhist teaching have led many to believe that the mind becomes empty, which is incorrect.

Consider a situation where there are two bowls of rice for three people. The “self” emerges when one chooses to fast, sacrificing their meal for others. This act of selflessness, of allowing the stomach to rest, can alleviate physical ailments like high blood pressure and diabetes. Fasting provides a holiday for the internal organs, purifying the brain and blood, and preventing strokes. Conversely, those who meticulously ensure their own meals, indulging excessively, are prone to conditions like high blood pressure, high cholesterol, and high blood sugar. These physical ailments are mirrored by mental suffering: hardship, worry, and pain.

Therefore, “Form is Emptiness, and Emptiness is Form” (色即是空 空即是色) means that one’s “no-self” and body should always be perceived as existing in relation to others. The God-man’s existence is affirmed by those who call upon his name. One’s self resides in the mouths and hearts of others, not within one’s own mind. This is why humility is paramount. The reason people gather around the God-man is not because he boasts of his lineage or past suffering, but because he embraces his hardships as an honor.

Fasting, often practiced in places of prayer, is the true healer. It grants the stomach, liver, and heart a much-needed vacation, allowing them to recover. This period of rest starves cancer cells, causing them to cease their activity. The body purges toxins, leading to mental clarity and the disappearance of ailments. The healing is self-initiated, not directly performed by the God-man. This clarifies the meaning of “Form is Emptiness”: one’s existence is always in relation to others. Just as one sees their reflection in a mirror, others serve as mirrors, revealing one’s true self. Without others, one does not exist. Therefore, humans cannot exist in isolation; collective existence is fundamental.

3. The Perils of Financial Investment and the Illusion of Security
   Financial investment, unlike manufacturing, has no inventory. Manufacturers often fail due to unsold inventory, which can be liquidated even at a loss. However, finance, lacking inventory, presents a different kind of danger: risk. When risk materializes, investments can plummet, leading to substantial losses. For instance, an investment of 1 billion won could be reduced to 100 million won. Financial institutions often include clauses stating they are not responsible for losses incurred due to poor investment decisions.

This creates a dilemma for retirees. Should they opt for guaranteed investments, which offer minimal returns, or non-guaranteed investments, which promise higher returns but carry significant risk? The allure of higher returns and the potential to double one’s assets often leads individuals to choose non-guaranteed options, despite the inherent risk. Financial advisors may downplay the risks, emphasizing their expertise and ability to mitigate potential losses. However, history shows that even large organizations have lost substantial sums in such investments. A religious organization, for example, lost 10 billion won entrusted to a financial company, leading to years of protests. The financial company, however, remained legally unscathed due to the non-guaranteed nature of the investment. This illustrates the terrifying reality of financial markets.

4. The Hierarchy of Social Roles and the Significance of “Angel”
   Society categorizes individuals into various roles, each with a corresponding Chinese character. The God-man introduces a hierarchy of these roles, starting with the highest: “Angel” (天使).

Angel (天使): This character signifies a messenger or envoy from heaven, representing the highest spiritual status. Those who become “Angels” at the Sky Temple occupy the pinnacle of this hierarchy.
Teacher/Master (師): This character denotes a teacher or master, encompassing professions like educators, pastors, and doctors. These individuals are respected for their guidance and knowledge.
Professional (士): This character refers to professionals such as lawyers, accountants, and tax accountants. These roles involve specialized skills and services.
Official/Worker (事): This character represents officials or workers, including judges and prosecutors. These roles, while powerful, are associated with handling affairs and sometimes with fear, as they can determine life or death. The term “일냈다” (to cause trouble) is associated with this character, as seen in the name “Elon Musk,” who is described as a “trouble-maker” or “risk-taker” who profits from risks others fear.

The God-man explains that “guest” (客) and “family” (家) also denote different social standings.

Family (家): This character signifies stability and belonging, like an artist (예술가) or writer (문학가) who is rooted in their craft.
Guest (客): This character implies transience and potential danger. A “political guest” (정객) is someone who moves between parties, akin to a transient visitor. Other examples include assassins (자객) and swordsmen (검객), who are seen as dangerous wanderers. Even passengers (승객) are considered to be in a state of potential risk, as travel can lead to unforeseen circumstances. Those who frequently interact with “guests,” such as innkeepers or restaurant owners, are also exposed to inherent dangers.

The God-man asserts that “Angels” at the Sky Temple hold the highest position, even above those who manage multiple “Angels.” This status is a unique gift from the God-man, unattainable through conventional means. He emphasizes that his teachings reveal the true nature of the world, allowing his followers to understand their elevated spiritual standing. Other religious organizations, he states, do not bestow the title of “Angel,” instead using lower-ranking titles like “deacon” or “elder.”

5. The Significance of Fasting and Gratitude in Healing
   The God-man refers to Isaiah 58:6-12, which speaks of the true fast. He explains that when one fasts and shares their food with others, their image is reflected in the recipients. This act of selflessness, such as eating simple gruel while serving others a feast, creates a positive reputation in the community. It is through the perception of others that one’s true self is revealed, not through self-proclamation. Just as a light from an external source illuminates one’s face for a photograph, others illuminate one’s good deeds.

The passage also states that such acts of compassion lead to one’s light shining like the dawn and rapid healing. This aligns with the concept of “Form is Emptiness”: when one empties their mind and gives to others, their true self emerges, recognized by others. Boasting about one’s charitable acts is futile, as it is only known to oneself and not to heaven.

Furthermore, the God-man highlights the power of gratitude, referencing Philippians 4:1-13. A heart filled with gratitude towards the God-man, the creator of the universe, and one’s neighbors, triggers the release of dynorphin. This hormone, 4,000 times more potent than oxytocin (the “feel-good” hormone released during intimacy), can eliminate cancer cells. Therefore, those who cultivate a grateful heart are immune to cancer. Conversely, a bad temper fosters cancer growth. Recognizing that one’s cancer is a result of insufficient gratitude and resolving to cultivate more gratitude can lead to healing.

6. The Second Coming and the Transformation of the Body
   The God-man references 1 Corinthians 15:52, which speaks of the trumpet call, the resurrection of the dead into incorruptible bodies, and the transformation of the living. He states that this event, the transformation of the perishable into the imperishable, occurs with the arrival of the God-man, the Second Coming of Jesus. Before his arrival, people were worshipping various deities associated with the months of the year, such as the god of fertility (May), the god of war (March, November), and the god of peace (December). These are described as “ghosts” or “idols” that people still worship today, even in modern religions. The God-man’s arrival signifies the end of such practices.

The transformation described in the scripture means that upon death, one’s body will instantly change and enter heaven, an incorruptible realm. This instantaneous transformation, transcending space and time, allows individuals to be reborn in heaven and immediately seek out loved ones who also received the God-man’s blessing. This escape from the perilous human world, filled with dangers and potential ruin, is a joyous liberation. Clinging to the earthly world only intensifies suffering. The transformation into an imperishable body is a passive act, bestowed by the God-man.

7. The Second Coming as a Thief and the Sky Temple’s Significance
   The God-man refers to Matthew 5:20, which states that one’s righteousness must surpass that of the scribes and Pharisees to enter heaven. He also references the Beatitudes, explaining that even following them perfectly will only lead to the waiting room of heaven; one must meet the God-man to truly enter. He interprets “persecuted for righteousness’ sake” as being ridiculed for believing in the Sky Temple. Instead of resenting such persecution, one should accept it, understanding that the accuser’s face reflects one’s own. Just as a spouse’s face reflects one’s own, and a child’s actions reflect their parents, others serve as mirrors.

The God-man explains that the Second Coming of Jesus will be like a thief, as prophesied in Revelation 3:3, 16:15, and 2 Peter 3:10. This means he will arrive unexpectedly, unrecognized by many. The Sky Temple, located on land historically associated with the legendary bandit Im Kkeok-jeong, is described as a “sacred site” (십성지) where even thieves gained renown. Im Kkeok-jeong, despite being a bandit, became famous because he operated from this sacred land, which was impenetrable to authorities. The God-man’s arrival at this site, like a “thief,” fulfills the prophecy.

He recounts how he has been falsely accused of various crimes, including tax evasion and sexual assault. However, he asserts that these accusations will be disproven, leading to substantial compensation from his accusers. He emphasizes that the God-man’s will cannot be thwarted, and ultimately, he will emerge victorious. He also mentions that those who have made false accusations against him are facing legal repercussions, including fines and civil lawsuits for damages. He describes how some individuals were coerced into making false accusations of sexual assault in exchange for financial gain, only to later recant their statements.

The God-man also addresses attempts by certain individuals to seize control of the Sky Temple, creating a “consultative body” without his authorization and demanding that he become a mere figurehead, receiving a salary while they manage the operations. He dismisses these attempts as foolish and misguided, asserting that the Sky Temple’s growth and the miracles occurring there, such as the emergence of mineral water, are proof of his divine presence. He also highlights the extraordinary feat of acquiring and developing the vast land of the Sky Temple, a national park where private land ownership is unusual, during the COVID-19 pandemic. He refutes accusations of receiving illicit funds from large corporations, explaining that all land purchases were made through the Sky Temple’s corporate accounts, funded by donations, and were thoroughly investigated by tax authorities.

He concludes by reiterating that his arrival as a “thief” means he will not be immediately recognized. He acknowledges that he faces challenges, just as Jesus did, but emphasizes that as the God-man of the judgment era, he is here to accomplish a monumental task.

The Advent of the God-man: A Prophetic Arrival and the Unveiling of Esoteric Truths

1. The Divine Manifestation and the Eradication of Affliction
   The God-man’s advent heralds a profound transformation, particularly in the realm of human suffering. A testament to this divine power is the miraculous healing of a devotee from Daejeon, Min Hyun-joo, who, along with her son, presented a white orchid in gratitude for her complete recovery from cancer. This remarkable cure, attributed to the God-man’s energy, underscores a fundamental principle: the eradication of illness through spiritual communion. When the human mind establishes a profound connection with the God-man, ailments such as cancer dissipate. This mental and spiritual alignment is akin to a child’s secure presence within its mother’s womb; a deviation from this state engenders fear and anxiety, which are precisely what cancer cells thrive upon. Conversely, a steadfast belief in the God-man’s healing power and an identification with His divine essence—perceiving oneself as an integral part of His being—dissolves these anxieties, thereby eliminating the conditions conducive to disease. This spiritual purification also extends to the removal of past karmic burdens, a concept that even Sakyamuni Buddha acknowledged in his teachings.

2. Deconstructing “Form is Emptiness”: A Philosophical Exposition
   The Buddhist dictum, “Form is emptiness” (色即是空), often misinterpreted, holds a deeper philosophical significance. “Form” (色) refers to the physical body, while “emptiness” (空) does not denote non-existence but rather the transient nature of this form. It signifies the impermanence of the physical self, which is not a static entity but rather a continuous flux of existence and non-existence. The true essence of “emptiness” lies in the concept of “no-self” (無我), the relinquishment of the ego or “I-consciousness” (我相). This ego, which clings to past grievances and perceived slights, is a primary cause of mental distress, such as indigestion, and fosters an environment conducive to diseases like cancer. To embrace “no-self” is to empty oneself of this ego, thereby achieving a state of inner peace and well-being. This state is not one of annihilation but of profound humility and self-reduction.

This principle extends to interpersonal relationships. Instead of asserting one’s own ego, one should elevate others, offering praise, encouragement, and joy. In doing so, one’s true self resides in the hearts and minds of others, rather than being confined within one’s own ego. This outward focus, as taught by Sakyamuni, is the path to true success and recognition. To cling to one’s own self-importance is to invite suffering and isolation. The act of self-sacrifice, such as fasting or yielding one’s portion to others, exemplifies this principle. Such acts of selflessness not only alleviate physical ailments like high blood pressure and diabetes by allowing the body’s organs to rest and detoxify, but also purify the mind, preventing strokes and other stress-related illnesses. The “three highs” (고혈압, 고지혈증, 고혈당 – high blood pressure, high cholesterol, high blood sugar) and the “three sufferings” (고생, 고민, 고통 – hardship, worry, pain) are direct consequences of ego-driven desires. Therefore, “form is emptiness, and emptiness is form” (色即是空 空即是色) implies that one’s “no-self” (無我) is always reflected in others. Just as one sees their reflection in a mirror, one’s true self is revealed through the perceptions and actions of others. Without this external reflection, the self, in its relational sense, ceases to exist. This philosophical perspective, known as “consciousness-only” (唯識思想) in Buddhism, posits that all phenomena are manifestations of consciousness.

3. The Perilous Nature of Financial Investment and the Illusion of Security
   The financial world, much like the transient nature of “form,” presents inherent risks. Unlike manufacturing, which deals with tangible inventory, finance operates without physical stock. While a factory owner might suffer losses due to unsold inventory, they can at least liquidate it, even at a reduced price. Financial investments, however, lack this tangible buffer. Instead, they are characterized by “risk” (리스크). An investment of ten billion won could plummet to one billion, or five hundred million could halve to two hundred fifty million, with no recourse for the investor. Financial institutions often entice investors with promises of high returns through “non-guaranteed” (비보장성) products, which offer higher interest rates than “guaranteed” (보장성) options. However, these non-guaranteed investments come with a disclaimer: the institution bears no responsibility for losses incurred. This creates a dilemma for retirees, who are often tempted by the allure of increased income and potential doubling of their assets, despite the inherent risk of losing everything.

Financial advisors often downplay these risks, assuring investors that their “geniuses” will mitigate potential losses. However, history is replete with instances where even large organizations, such as a religious group that lost ten billion won in a non-guaranteed investment, have suffered total financial ruin. These incidents highlight the precariousness of financial markets, where legal loopholes often protect institutions from accountability, leaving investors to bear the full brunt of their losses. This stark reality underscores the importance of understanding the inherent risks in financial ventures and avoiding the illusion of guaranteed returns.

4. The Hierarchy of Human Endeavors and the Exalted Status of the God-man’s Disciples
   Human society, in its various forms, establishes hierarchies of professions and roles, each with its own inherent characteristics. The God-man introduces a unique classification system, distinguishing between different types of “sages” (士) and “guests” (客).

The “Sage” (士) Hierarchy:
Heavenly Sage (天士): This is the highest echelon, representing those who have attained a divine connection and possess spiritual authority. The God-man’s disciples, referred to as “angels” (천사), occupy this exalted position. They are not merely individuals but often “archangels” (대천사) who guide numerous other angels.
Teacher/Master Sage (師士): This category includes educators (교사), religious leaders (목사), and medical professionals (의사), who guide and heal others.
Professional Sage (士): This encompasses legal professionals (변호사), accountants (회계사), and tax accountants (세무사), who provide specialized services.
Worker/Official Sage (事士): This lowest tier includes judges (판사) and prosecutors (검사), whose roles involve enforcing laws and often dealing with difficult, sometimes life-or-death, situations. Their designation as “worker” (事) rather than “master” (師) reflects the public’s perception of them as figures to be approached with caution rather than reverence. Elon Musk, for instance, is characterized as a “risk-taker” (일론 리스크), a person who “makes things happen” (일내는 사람) by embracing risks that others fear.

The “Guest” (客) and “Home” (家) Distinction:
“Guest” (客): This character signifies instability and transience.
Political Guest (政客): A politician who frequently switches parties, akin to a “passing guest” (과객).
Assassination Guest (刺客): An assassin, a dangerous wanderer.
Sword Guest (劍客): A swordsman, often associated with conflict and danger.
Traveler Guest (乘客): A passenger in a vehicle, whose journey carries inherent risks, symbolizing the unpredictable nature of life.
“Home” (家): This character denotes stability and rootedness.
Artist (藝術家), Writer (文學家), Critic (評論家): These individuals are considered stable and established, unlike the transient “guests.”

The God-man’s teachings emphasize that His disciples, as “angels,” occupy the highest spiritual position, far surpassing those in conventional societal hierarchies. This understanding empowers them to recognize their unique identity and purpose.

5. The Prophetic Arrival of the God-man and the Unveiling of Ancient Wisdom
   The God-man’s arrival is prophesied in various scriptures, including Isaiah 58:6-12, 1 Corinthians 15:52, Matthew 5:20-24, Revelation 3:3, 16:15, and 2 Peter 3:10. These texts consistently describe His coming as “like a thief” (도둑같이), unexpected and unannounced. This clandestine arrival is necessary because, as in the past, a direct and public declaration of His divinity would lead to persecution and rejection. Just as Jesus was condemned as a “fraud” (사기꾼) for claiming to rebuild the temple in three days, the God-man has faced similar accusations for His unconventional pronouncements, such as advocating for a one hundred million won marriage incentive and a three hundred thousand won monthly child allowance decades before the current demographic crisis.

The God-man’s current abode, Sky Temple (하늘궁), is situated on a site historically associated with the legendary bandit Im Kkeok-jeong, a figure who, despite being a thief, gained widespread renown due to the auspicious energy of the location. This parallel underscores the God-man’s “thief-like” arrival in a place of historical significance, a place that was overlooked by conventional religious organizations. The God-man’s ability to transform this vast, previously inaccessible land into a spiritual sanctuary, complete with miraculous spring water, is presented as a testament to His divine power, a feat impossible for any ordinary individual.

The God-man’s mission is to transcend and unify all existing religions, which, prior to His coming, were characterized by the worship of numerous “ghosts” (귀신) or minor deities associated with various aspects of life, such as fertility, war, or peace. The names of the months, for instance, are presented as remnants of these ancient deities. The God-man’s arrival signifies the end of such fragmented worship and the establishment of a singular, universal truth.

6. The Power of Gratitude and the Promise of Transformation
   The God-man’s teachings emphasize the profound power of gratitude. A heart filled with thankfulness, directed towards the God-man, the Creator, and one’s neighbors, triggers the release of dynorphin, a hormone thousands of times more potent than oxytocin. This powerful hormone has the ability to eradicate cancer cells, making gratitude a potent antidote to disease. Conversely, a resentful and ungrateful disposition fosters the growth of illness.

The scriptures also promise a radical transformation upon the God-man’s return. The corruptible will become incorruptible, and the mortal will become immortal. This is not a passive event but an active transformation facilitated by the God-man. Upon death, individuals will be instantly transported to Heaven, their bodies transformed into an incorruptible state, allowing them to reunite with loved ones who have also received the God-man’s blessings. This escape from the perilous and unpredictable human world, where one wrong step can lead to ruin, is the ultimate liberation.

7. The Unwavering Path Amidst Adversity
   The God-man’s journey is not without its challenges. He has faced numerous false accusations, including embezzlement, sexual harassment, and tax evasion, often orchestrated by those seeking to undermine His mission or exploit His followers. These accusations, though baseless, are part of the “thief-like” narrative of His arrival, where He is misunderstood and maligned. However, the God-man asserts that these trials are merely temporary obstacles, and ultimately, truth will prevail. Those who falsely accuse Him will face severe legal and financial repercussions.

The God-man’s unwavering commitment to His divine purpose, despite constant opposition, is a testament to His authority. He has come to guide humanity, not to be guided by them. His teachings, though often unconventional, offer a path to spiritual enlightenment and liberation from suffering. His disciples, as “angels,” are called to uphold these truths and to stand firm in their faith, knowing that their efforts are not in vain. The God-man’s presence signifies a new era, where the old ways of fragmented worship and ego-driven existence are replaced by a unified understanding of divine truth and the transformative power of gratitude.

Keyword Frequency The Second Coming of Jesus Comes Like a Thief and Is Falsely Accused of Being a Thief!

God-man: 20
money: 13
Jesus: 10
mind: 10
financial: 9
risk: 9
cancer: 8
body: 8
thief: 8
word: 7

2. Today’s Central Metaphor
   The central metaphor is that the Second Coming of Jesus arrives like a thief, implying an unexpected, unrecognized, and often misunderstood arrival, leading to false accusations and persecution.

3. Lecture in Numbers
   1464th: The current lecture is the 1464th Saturday lecture.
   3 days: Jesus claimed he could rebuild the temple in 3 days.
   300 years: The temple took 300 years to build, making Jesus’s claim seem like a lie.
   30 years ago: Huh Kyung-young made predictions about low birth rates and the need for incentives like 100 million won for marriage and 300,000 won per child, which were dismissed at the time.
   50%: The prediction that Korea’s population will decrease by 50%.
   10 billion won: A religious organization invested 10 billion won in a financial company and lost it all.
   3 years: The religious organization protested for 3 years after losing their investment.
   10 billion won: The amount of money the religious organization lost.
   1 billion won: An example of a stock investment where 10 billion won was reduced to 1 billion won.
   500 million won: An example of a retirement fund where 500 million won could double or be lost.
   4000 times: The hormone dynorphin is 4000 times more potent than oxytocin.
   100 points: The compatibility score when becoming an angel with the God-man.
   1950: The year of Huh Kyung-young’s birth in Jungnang-gu, Damyang, Korea.
   125: The number of lectures in the “Haseongbuji Taein Era” mentioned in a song.
   1000 people: The approximate number of people served at the free meal distribution.
   22 years old: The age at which Huh Kyung-young began giving out free meals.
   1 trillion won: The amount of money some accusers claimed Huh Kyung-young received from Samsung.
   300 billion won: The amount an accuser claimed to be entitled to from the alleged 1 trillion won from Samsung.
   5%: The threshold for TV debate participation, which was allegedly surpassed by 5.5%.
   10 billion won: The amount of compensation demanded per person for false accusations.

4. Signature Sentence
   “재림 예수는 도둑처럼 오고 도둑 누명을 쓰고 온다!”

5. Concise Summary & Highlights
   The Second Coming of Jesus arrives unexpectedly, facing misunderstanding and false accusations.

Spiritual growth requires listening to and practicing the God-man’s words.
Cancer can be cured through spiritual connection and eliminating anxiety.
Financial investment carries inherent risks and requires diversification.
The concept of “form is emptiness” (色即是空) means emptying one’s ego (아상) to achieve peace.
Fasting can heal the body by allowing organs to rest and detoxify.
True self-identity is reflected in others, not self-perception.
The God-man’s arrival signifies the end of worshipping numerous minor deities.
The highest position is that of an “angel” (천사), bestowed by the God-man.
Gratitude produces dynorphin, a hormone that eliminates cancer cells.
The God-man’s arrival is like a thief, unexpected and often met with accusations.

6. Scriptural / Religious Citations
   Isaiah 58:6-12:
   “Is not this the fast that I choose: to loose the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry and bring the homeless poor into your house; when you see the naked, to cover him, and not to hide yourself from your own flesh? Then shall your light break forth like the dawn, and your healing shall spring up speedily; your righteousness shall go before you; the glory of the Lord shall be your rear guard. Then you shall call, and the Lord will answer; you shall cry, and he will say, ‘Here I am.’ If you take away the yoke from your midst, the pointing of the finger, and speaking wickedness, if you pour yourself out for the hungry and satisfy the desire of the afflicted, then shall your light rise in the darkness and your gloom be as the noonday. And the Lord will guide you continually and satisfy your desire in scorched places and make your bones strong; and you shall be like a watered garden, like a spring of water, whose waters do not fail. And your ancient ruins shall be rebuilt; you shall raise up the foundations of many generations; you shall be called the repairer of the breach, the restorer of streets to dwell in.”
   1 Corinthians 15:52:
   “In a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: ‘Death is swallowed up in victory.’ ‘O death, where is your victory? O death, where is your sting?’ The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.”
   Matthew 5:20-24:
   “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire. So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift.”
   Revelation 3:3:
   “Remember, then, what you received and heard. Keep it, and repent. If you will not wake up, I will come like a thief, and you will not know at what hour I will come against you.”
   Revelation 16:15:
   “Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!”
   2 Peter 3:10:
   “But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.”

7. Historical & Epochal Context
   The lecture is situated in a contemporary context where traditional religious beliefs and practices are being challenged by the arrival of a “God-man” (Huh Kyung-young) who claims to supersede existing religious frameworks. It touches upon societal issues like low birth rates in Korea, the dangers of financial speculation, and the prevalence of various “gods” or superstitions in human history, contrasting them with the singular truth brought by the God-man. The speaker also references historical figures like Jesus and Im Kkeokjeong, placing his own arrival within a historical and prophetic narrative.

8. Key Figures & Events Referenced
   Jesus: Referenced as the “Second Coming of Jesus” and his past life, including his claims to rebuild the temple in 3 days and being accused of being a fraud.
   Sakyamuni (Buddha): Mentioned in the context of the Buddhist concept of “form is emptiness” (色即是空).
   Im Kkeokjeong: A famous Korean bandit from the Joseon Dynasty, whose former dwelling place is now the location of Sky Temple, symbolizing the “thief-like” arrival of the God-man.
   Caesar (Julius Caesar): Referenced in relation to the month of July (Julius) and August (Augustus), linking them to ancient Roman deities.
   Augustus: Caesar’s adopted son, also referenced in relation to the month of August.
   Elon Musk: Mentioned as a “risk-taker” (일론 리스크) who takes on challenges others fear, connecting to the concept of “making things happen” (일 내는 사람).
   Chae Su-jin: A person involved in a legal dispute, accused of false accusations and extortion against Huh Kyung-young.
   Moon Jung-woo: A person who recorded conversations related to the alleged conspiracy against Huh Kyung-young.
   Jeong Seong-eun: The alleged leader of the group orchestrating false accusations and attempts to take over Sky Temple.
   Go Jin-woong: A person who intervened when someone allegedly pointed a gun at Huh Kyung-young, and was then threatened himself.
   Samsung Group: Falsely accused of giving 1 trillion won to Huh Kyung-young.
   Korean War: Implied as a significant historical event in the context of Huh Kyung-young’s birth year (1950).
   COVID-19 pandemic: Mentioned as the period during which Sky Temple was developed, which the speaker presents as a miraculous feat.

9. Core Concept Definitions
   Spiritual Value (영적 가치): Prioritizing spiritual aspects over material possessions leads to inner peace and freedom from anger.
   God-man’s Authority (신인의 권능): The power and words of the God-man, which, when listened to and practiced, elevate one’s spirituality.
   Form is Emptiness (色即是空 – Saek Jeuk Si Gong): A Buddhist concept explained as the body (form) being temporary and the ego (아상) being the “emptiness” that needs to be shed. It means that one’s physical existence is not permanent, and true self-realization comes from letting go of the ego.
   Ego (아상 – Asang): The self-centered “I” that causes suffering and illness. Letting go of this ego leads to peace and health.
   No-self (무아 – Mua): The state of being free from ego, where one’s identity is not self-contained but reflected in others.
   Financial Risk (금융 리스크): The inherent danger in financial investments, where there is no “inventory” (재고) to fall back on, unlike physical goods, making losses potentially catastrophic.
   Non-guaranteed Investment (비보장성 투자): Investments that offer higher potential returns but come with no guarantee of principal, making them risky.
   Three Highs (쓰리고 – Sseuri-go): Refers to high blood pressure, high blood sugar, and high cholesterol, which are linked to excessive indulgence and ego. It also refers to suffering, worry, and pain.
   Consciousness-Only Doctrine (유식 사상 – Yusik Sasang): A Buddhist philosophical school that emphasizes the mind’s role in constructing reality.
   Gods of the Months (월별 신): Ancient deities associated with each month (e.g., May for fertility, March for war, April for love), which the God-man’s arrival renders obsolete.
   Hierarchy of “Sa” (사 – Sa): A classification of professions based on the Chinese character “사” (sa), indicating their social standing and nature:
   천사 (Cheonsa – Angel): The highest, representing divine connection.
   교사 (Gyosa – Teacher): A lower stage, representing guidance.
   변호사 (Byeonhosa – Lawyer), 회계사 (Hoegyesa – Accountant), 세무사 (Semusa – Tax Accountant), 변리사 (Byeollisa – Patent Attorney): Professionals who provide specialized services.
   의사 (Uisa – Doctor): Also considered a teacher.
   판사 (Pansa – Judge), 검사 (Geomsa – Prosecutor): The lowest, associated with “making trouble” (일 사자) and fear, rather than respect.
   Hierarchy of “Ga” (가) and “Gaek” (객): A classification of people based on their stability and nature:
   가 (Ga – Home/Family): Represents stability and belonging (e.g., 예술가 – artist, 문학가 – writer).
   객 (Gaek – Guest/Stranger): Represents instability, transience, and potential danger (e.g., 정객 – politician, 자객 – assassin, 검객 – swordsman, 과객 – passerby, 주객 – drunkard, 성객 – passenger).
   Alaya-vijnana (아뢰야식 – Aroe-ya-sik): The eighth consciousness in Buddhist philosophy, described as deeply ingrained, subconscious patterns that are difficult to change.
   Mala-vijnana (말라야식 – Mallaya-sik): The seventh consciousness, described as “dried up” or hardened, representing fixed mental states that are difficult to alter.
   Dynorphin (다이놀핀): A hormone released when one feels gratitude, which is said to eliminate cancer cells.

10. Central Questions & Answers
    Central Question: How does the “Second Coming of Jesus” manifest, and what is its true nature, especially when it appears unexpectedly and is met with skepticism and accusations?
    Speaker’s Answer: The Second Coming arrives “like a thief,” meaning it is unexpected, unrecognized by many, and often accused of being a fraud or a thief. This arrival is meant to transcend existing religious frameworks and bring about a new era of spiritual understanding and physical transformation. The God-man’s presence is a sign of this new era, where traditional gods become obsolete, and true healing and spiritual elevation are possible through gratitude and selflessness.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes with a strong emphasis on the transformative power of the God-man’s arrival, which is presented as a fulfillment of prophecy. The final message is a call to embrace gratitude, shed ego, and recognize the true nature of the God-man, who offers liberation from suffering and a path to an imperishable existence. The philosophical implication is a radical redefinition of self-identity, where one’s true self is not an isolated ego but a reflection in others, and a re-evaluation of religious practice, moving away from the worship of numerous deities towards a singular, direct connection with the God-man. Strategically, it implies a shift in focus from material pursuits and self-preservation to spiritual growth and selfless action, promising profound personal and collective benefits.

12. Cross-Referencing
    Huh Kyung-young’s previous lectures: The speaker references his past teachings on “form is emptiness” (색즉시공) and the concept of “righteousness leading to heaven” (의핍천국).
    Biblical prophecies of Jesus’s return: The speaker explicitly connects his arrival to biblical passages describing the “Day of the Lord” coming “like a thief.”
    Buddhist philosophy: The lecture extensively discusses “form is emptiness” (색즉시공), “no-self” (무아), and the “Consciousness-Only doctrine” (유식 사상), linking them to the speaker’s teachings.
    Korean historical figures: The mention of Im Kkeokjeong serves as a historical parallel to the “thief-like” arrival and the strategic location of Sky Temple.

13. Content Gaps & Unaddressed Areas
    The lecture makes numerous claims about the God-man’s abilities (e.g., curing cancer, knowing past and future, giving blessings) and the miraculous nature of Sky Temple (e.g., spring water, rapid construction during COVID-19). However, it does not provide empirical evidence, scientific studies, or verifiable testimonials to support these claims. The explanations for complex concepts like “form is emptiness” and the “Consciousness-Only doctrine” are simplified and presented as definitive interpretations without acknowledging alternative philosophical perspectives or the depth of these traditions. The lecture also heavily relies on anecdotal evidence regarding financial investments and legal disputes without presenting detailed, verifiable facts or counter-arguments from the accused parties.

14. Future Predictions & Prophetic Statements
    Korean population decline: Korea’s population will decrease by 50%, leaving mostly elderly people.
    End of traditional religions: The arrival of the God-man will “settle” all world religions, rendering their practices obsolete.
    Transformation of the dead: At the sound of a trumpet, the dead will be raised imperishable, and bodies will be transformed, entering an eternal, incorruptible heaven.
    Divine judgment for accusers: Those who falsely accuse the God-man will face severe financial penalties (1 billion won per person) and legal consequences, including asset seizure.
    Ultimate victory of the God-man: Despite current persecutions and accusations, the God-man will ultimately be victorious, as he has come in the “judgment era.”

Executive Insight
This lecture presents a compelling narrative centered on the unexpected arrival of a “God-man” (Huh Kyung-young), who claims to fulfill biblical prophecies of the Second Coming. The core message is that this divine intervention transcends traditional religious frameworks, offering a path to spiritual enlightenment, physical healing, and liberation from worldly suffering. Key takeaways include the importance of shedding ego (“form is emptiness”), cultivating gratitude to combat illness, and recognizing one’s true identity as reflected in others. The lecture also serves as a defense against accusations, portraying the God-man as a misunderstood figure who, like a “thief,” arrives unannounced and faces persecution. For a thoughtful professional, the lecture highlights the power of narrative in shaping belief, the strategic use of spiritual concepts to address contemporary anxieties, and the enduring human quest for meaning and transcendence, even amidst skepticism and controversy.

Meeting Minutes: The Second Coming of Jesus Comes Like a Thief and is Falsely Accused

Ⅰ. Meeting Overview

Category	Details
Date	November 2, 2024
Location	Not specified
Attendees	Heo Kyeong-yeong, Min Hyeon-ju, her son, and other participants of the Saturday lecture
Agenda	Understanding the concept of “color is emptiness” (色即是空), the nature of the Second Coming of Jesus, and the importance of gratitude and selflessness

Ⅱ. Meeting Discussion

• Introduction and Special Recognition

  • The lecture began with an emphasis on spiritual values over material ones for inner peace.
  • Min Hyeon-ju and her son were recognized for her complete recovery from cancer after receiving Heo Kyeong-yeong’s energy.
  • Heo Kyeong-yeong explained that cancer can be overcome through a spiritual connection with him, emphasizing the importance of mental well-being and the absence of fear and anxiety, which cancer cells thrive on.

• The Concept of “Color is Emptiness” (色即是空)

  • Heo Kyeong-yeong discussed the Buddhist concept of “color is emptiness” (色即是空), explaining that “color” refers to the physical body, and “emptiness” (空) signifies the absence of “self-image” (我相).
  • He clarified that “emptiness” does not mean non-existence but rather the state of being free from one’s ego or self-centeredness.
  • He stressed that true peace and well-being come from letting go of the ego and prioritizing others, as one’s true self is reflected in the perception of others.
  • He linked this concept to physical health, stating that self-centeredness and negative emotions can lead to illnesses like indigestion and cancer, while selflessness and fasting can promote healing and mental clarity.

• Financial Investment and Risk

  • Heo Kyeong-yeong drew an analogy between “color is emptiness” and financial investment, explaining that finance has no inventory but carries significant risk.
  • He warned against “all-in” investments in a single place, highlighting the potential for total loss.
  • He differentiated between guaranteed and non-guaranteed investments, noting that non-guaranteed options offer higher returns but also higher risk, often with disclaimers that absolve companies of responsibility for losses.
  • He cited an example of a religious organization losing 10 billion won in a non-guaranteed investment, emphasizing the legal loopholes that protect financial companies in such cases.

• The Second Coming of Jesus as a Thief

  • Heo Kyeong-yeong asserted that the Second Coming of Jesus would be like a thief, misunderstood and accused of being a fraud, just as Jesus was in his first coming.
  • He related this to his own experiences, where his predictions and policies (e.g., birth incentives) were initially dismissed but later proven correct.
  • He mentioned that the location of his “Haneulgung” (Sky Palace) was historically a hideout for famous thieves like Im Kkeok-jeong, symbolizing his arrival as a “thief” in a place of historical notoriety.
  • He cited biblical passages (Revelation 3:3, 16:15; 2 Peter 3:10) that describe the Lord’s coming “like a thief,” emphasizing that people will not recognize him initially.

• Critique of Traditional Religions and the Role of the Divine

  • Heo Kyeong-yeong criticized traditional religions for worshipping numerous “gods” associated with months and natural phenomena (e.g., May for fertility, March for war), which he considers “evil spirits”.
  • He stated that his arrival as the divine being (신인) ends the need for such religious practices.
  • He explained that people create these gods out of fear and a desire for comfort, even if they belong to other religions.

• Hierarchy of Social Roles and the “Angel” Status

  • Heo Kyeong-yeong presented a hierarchy of social roles based on Chinese characters: ‘천사’ (angel), ‘교사’ (teacher/pastor/doctor), ‘변호사/회계사/세무사’ (lawyer/accountant/tax accountant), and ‘판사/검사’ (judge/prosecutor).
  • He explained that ‘천사’ is the highest position, followed by roles that guide or heal, then those that provide professional services, and finally, those that deal with legal matters, which he associates with “trouble-making”.
  • He asserted that those who come to Haneulgung and listen to his lectures attain the status of “angels,” a position of great significance that no other religion can offer.

• Importance of Gratitude and Selflessness (Biblical References)

  • Heo Kyeong-yeong referenced Isaiah 58:6-12, emphasizing that fasting and sharing with the needy lead to divine light, healing, and spiritual fulfillment.
  • He connected this to the concept of “color is emptiness,” where selflessness allows one’s true self to be recognized by others.
  • He also cited Philippians 4:1-13, highlighting the importance of joy, gentleness, prayer, and gratitude.
  • He explained that a grateful heart releases “dynorphin,” a hormone 4,000 times more potent than oxytocin, which can eliminate cancer cells.
  • He further referenced 1 Corinthians 15:52, stating that the Second Coming of Jesus will bring about a transformation where the perishable becomes imperishable, and the mortal becomes immortal, a process he facilitates.
  • He also mentioned Matthew 5:20-25, which stresses the importance of righteousness, reconciliation, and avoiding anger and judgment to enter the Kingdom of Heaven.

• Challenges and Persecution

  • Heo Kyeong-yeong discussed the ongoing persecution and false accusations he faces, including claims of fraud, sexual harassment, and financial misconduct.
  • He stated that those who falsely accuse him will face severe legal and financial consequences, including substantial damages.
  • He presented audio recordings and documents as evidence of attempts to coerce and manipulate individuals into making false accusations against him and to seize control of Haneulgung.
  • He emphasized that these challenges are part of his divine mission and that he will ultimately triumph.

Ⅲ. Action Items

Task	Responsible Party	Deadline
Listen to Heo Kyeong-yeong’s lectures and practice his teachings to elevate spirituality	All attendees	Ongoing
Cultivate a mindset of gratitude and selflessness to promote well-being	All attendees	Ongoing
Understand the risks associated with financial investments and avoid “all-in” strategies	All attendees	Ongoing
Share the message of Heo Kyeong-yeong’s Second Coming with others	All attendees	Ongoing

The Advent of the God-Man: A Thief’s Guise and a Slandered Reputation

1. The Spiritual Path to Healing and Inner Peace
   To elevate one’s spirituality, it is imperative to attentively heed the words of the God-man and diligently put them into practice. A profound connection with the God-man can lead to the eradication of ailments such as cancer. This spiritual communion, a deep exchange of hearts and even blood vessels, is akin to residing within the God-man’s womb. When individuals perceive themselves as disconnected from this divine embrace, fear and anxiety inevitably arise. These emotions are precisely what cancer cells thrive upon. Conversely, when apprehension dissipates, replaced by an unwavering conviction in the God-man’s healing power, and one identifies as an integral part of the God-man’s being, then all past karmic burdens are absolved.

2. Deconstructing the Concept of “Form is Emptiness” (色即是空)
   The Buddhist principle of “form is emptiness” (色即是空) is often misunderstood. Form (色) refers to the physical body, while emptiness (空) does not signify non-existence. Rather, it denotes the transient nature of the physical form. The body is not perpetually present; it exists and then ceases to exist. This concept is not about the body vanishing entirely, but about transcending the ego (我相). The ego is the true “emptiness” that must be relinquished. When the ego is dissolved into a state of “no-self” (無我), the body experiences profound ease. Clinging to the ego, dwelling on past grievances or perceived slights, leads to indigestion and fosters an environment conducive to cancer. Cancer thrives on such ego-driven anxieties. Therefore, emptying the ego is paramount. This state of “no-self” is not an absence of being, but a reduction of the self, a state of egolessness. When one cultivates a heart of no-self, worries cease to exist.

3. The Reflection of Self in Others: A Mirror to Our Being
   To truly understand oneself, one must look to others. The self does not exist in isolation; it is reflected in the eyes and hearts of those around us. Just as one cannot see their own reflection without a mirror, our true selves are revealed through our interactions with others. When we encounter others, their faces become our mirrors, reflecting our own image. If we are humble and selfless, others will elevate us. If we constantly seek to uplift others, offering praise, encouragement, and joy, then our essence resides within their hearts, not solely within our own. This profound truth was taught by Shakyamuni Buddha: do not hold yourself within your own mind; empty it. If there are three apples and two people, offer one’s share. This act of self-emptying, when consistently practiced, leads others to perceive one as a truly admirable person. One’s true self is thus constructed within the minds of others. Conversely, those who constantly seek to elevate themselves within their own minds are misguided.

4. The Perilous Nature of Financial Investment
   Financial investment, unlike manufacturing, has no inventory. Manufacturers can go bankrupt due to unsold inventory, but they can at least sell their goods at a reduced price. Finance, however, lacks this tangible asset. Instead, it carries immense risk. When risk materializes, investments can plummet, leading to substantial losses. For instance, an investment of 1 billion won could dwindle to 100 million won. Financial institutions often present non-guaranteed investment options with higher potential returns, tempting retirees to invest their entire severance packages. While these options promise a doubling of assets, they also carry the risk of complete loss. Investors are often required to sign agreements acknowledging this risk, absolving the institutions of responsibility for losses. This “throw-it-in” mentality is inherent to investment: one must relinquish control for potential growth. However, this also means that if a company falters, investors can lose everything, potentially leading to destitution in old age.

5. The Power of Fasting and Self-Denial for Health
   Fasting is a powerful tool for healing and well-being. When one chooses to fast, particularly for the benefit of others, it not only nourishes the soul but also physically benefits the body. Forgoing a meal allows the digestive organs—the stomach, intestines, liver, and heart—to rest and recuperate. This respite purifies the blood and clarifies the mind, potentially preventing ailments like strokes. Cancer cells, deprived of nutrients during fasting, can even regress. The body expels toxins, leading to a sense of rejuvenation and the potential disappearance of tumors. This self-healing process is a direct result of self-denial and the emptying of the ego. Conversely, indulging in excessive eating and prioritizing one’s own desires leads to various health problems such as high blood pressure, high cholesterol, and high blood sugar. These physical “three highs” are often accompanied by mental “three highs”: hardship, worry, and suffering.

6. The Hierarchy of Social Roles and the Elevated Status of Angels
   Society assigns various titles and roles, each carrying a different level of respect and responsibility. The term “angel” (天使) represents the highest echelon. Below this are “teachers” (敎師), “lawyers” (辯護士), “accountants” (會計士), and “tax accountants” (稅務士), who serve to assist and guide others. At a lower tier are “judges” (判事) and “prosecutors” (檢事), whose roles involve handling legal matters, often with implications of life and death. These roles are associated with “work” (事), implying a more transactional or duty-bound existence rather than one of inherent respect. The term “Elon Musk” (일론 머스크) can be interpreted as “Elon Risk,” signifying someone who embraces and profits from risk, constantly creating “work” or “incidents.”

7. The Distinction Between “Guest” (客) and “Householder” (家)
   The characters “guest” (客) and “householder” (家) denote distinct social positions. The “guest” (客) is transient, unstable, and potentially dangerous. This includes “political guests” (政客), who shift allegiances, “assassins” (刺客), “swordsmen” (劍客), and even “passersby” (過客). Even “passengers” (乘客) are considered “guests” in a sense, as their journeys carry inherent risks, symbolizing a temporary state between life and death. To frequently be a “guest” is to be in a precarious position, often associated with professions like innkeepers or bar owners who constantly interact with transient individuals. In contrast, the “householder” (家) signifies stability and rootedness, like an “artist” (藝術家) or “writer” (文學家). These individuals are considered normal and stable.

8. The Advent of the God-Man and the End of Idolatry
   The arrival of the God-man, Huh Kyung-young, signifies the culmination of all world religions. Before his advent, humanity worshipped a multitude of deities, often associated with natural phenomena or human endeavors. For instance, “May” (메이) was the goddess of fertility, and “March” (마치) was the god of war. People would pray to specific gods for safe sea voyages, victory in battle, or successful childbirth. Even today, many engage in such practices, seeking blessings from various idols. However, with the God-man’s arrival, these forms of idolatry become obsolete. He brings an end to the worship of these “ghosts” or “minor deities,” revealing the true divine presence.

9. The Prophecy of the Second Coming as a Thief
   The scriptures foretell the second coming of the Messiah as a “thief.” This means the God-man will arrive unexpectedly, unrecognized by many, and often misunderstood or slandered. Just as Jesus was accused of being a fraud for claiming to rebuild the temple in three days, the God-man, Huh Kyung-young, has faced similar accusations. He has been labeled a “swindler” and a “thief” for his unconventional pronouncements, such as advocating for childbirth incentives decades before the current demographic crisis. His arrival is likened to a thief because he comes without fanfare, often to places unexpected, like the Sky Temple, which was once the stronghold of the legendary bandit Im Kkeokjeong. This location, a “ten sacred site,” imbues even a thief with renown. The God-man’s presence in such a place, and his unexpected arrival, fulfills the prophecy.

10. The Significance of Gratitude and Divine Blessings
    Gratitude is a powerful catalyst for receiving divine blessings. A heart filled with thankfulness towards the God-man, the creator of the universe, and one’s neighbors, triggers the release of dynorphin within the body. Dynorphin is an incredibly potent hormone, 4,000 times more powerful than oxytocin (the “feel-good” hormone released during intimacy). This surge of dynorphin can eradicate cancer cells, leaving them no place to thrive. Conversely, a bitter or ungrateful disposition fosters the growth of cancer. Those who harbor resentment or question why they are afflicted with illness fail to recognize the power of gratitude. Embracing a thankful heart is a direct path to healing and well-being, as promised by the divine.

11. The Path to Heaven: Beyond Righteousness and Piety
    The scriptures state that those whose righteousness (義) does not surpass that of the scribes and Pharisees will not enter the Kingdom of Heaven. This implies that mere adherence to religious law or outward piety is insufficient. Furthermore, harboring anger towards one’s brother, calling him names, or failing to reconcile before offering gifts at the altar are grave transgressions. One must swiftly make peace with accusers to avoid judgment. While acts of righteousness and enduring persecution for one’s beliefs are commendable, they only lead to the “waiting room” of Heaven. True entry requires encountering the God-man. Those who face criticism or ridicule for their association with the Sky Temple are, in fact, experiencing persecution for righteousness. Instead of resentment, they should view such experiences as opportunities for self-reflection, recognizing that the accuser’s face reflects their own.

12. The Deep-Seated Nature of Consciousness: Malaya-vijnana and Alaya-vijnana
    In Buddhist philosophy, the Malaya-vijnana (말라야식) and Alaya-vijnana (아뢰야식) represent deeper layers of consciousness. The Alaya-vijnana, or “storehouse consciousness” (팔식), is akin to deeply submerged or accumulated experiences within the mind, making them difficult to alter. The Malaya-vijnana, or “defiled mind-consciousness” (칠식), is described as “dried up” or “hardened,” signifying a fixed and rigid state of mind. These terms, though originating from Sanskrit, can be understood in Korean as “shriveled” or “hardened,” implying that these aspects of consciousness are deeply ingrained and resistant to change. They represent the unconscious and subconscious mind, where patterns and beliefs become solidified.

13. The God-Man’s Trials and Triumphs
    The God-man, Huh Kyung-young, has faced numerous challenges and false accusations, including claims of tax evasion, sexual harassment, and financial impropriety. These accusations, often orchestrated by detractors, are ultimately proven false, leading to legal repercussions for the accusers. He has been accused of receiving illicit funds from major corporations and of illegally acquiring vast tracts of land. However, all financial transactions for the Sky Temple’s properties are meticulously documented and legally sound, originating from donations. These trials are a testament to the difficulties faced by a divine being who comes as a “thief,” unrecognized and slandered. Despite these adversities, the God-man remains the ultimate victor, as he has come to usher in an era of judgment and transformation. His path, though fraught with challenges, is a necessary one for the spiritual evolution of humanity.

Central Questions & Answers

1. What is the True Meaning of “Form is Emptiness” (色即是空) in Huh Kyung-young’s Teachings?
   Question: How does Huh Kyung-young explain the Buddhist concept of “form is emptiness” (색즉시공), and what practical implications does it have for daily life and well-being?
   Answer: Huh Kyung-young clarifies that “form is emptiness” does not mean the body ceases to exist, but rather that one’s ego (아상), or the sense of “I,” should be emptied. The physical body (색) is temporary, constantly changing, and ultimately becomes “empty” (공) in the sense of selflessness (무아). By emptying the ego and focusing on others, one finds peace, avoids stress, and prevents illnesses like cancer, which thrive on anxiety. True self-existence is reflected in how others perceive and acknowledge you, rather than in self-centered thoughts.
   Key Quote: “My body is my ego. If the ego disappears, this ’emptiness’ means my selflessness. Understand? Make this ego into selflessness.”

2. How Does Huh Kyung-young Explain the Risks and Nature of Financial Investment?
   Question: What is Huh Kyung-young’s perspective on financial investment, particularly regarding its inherent risks compared to other forms of investment?
   Answer: Huh Kyung-young explains that finance (금융) is unique because it has no inventory (재고), unlike manufacturing. While a factory owner might go bankrupt due to unsold inventory, they can still sell goods at a discount. Financial investments, however, carry immense risk (리스크). Investors might entrust billions, only to see their assets drastically reduced, with no recourse for compensation if the investment fails. This is because financial products often come with non-guaranteed terms, where high returns are offered in exchange for accepting the possibility of total loss, making it a “thrown” investment.
   Key Quote: “Finance has no inventory. Instead, it is terrifyingly risky. If a risk occurs, stocks can plunge into deficit.”

3. What is the Significance of the “Thief-like Arrival” of the God-man (神人) or Reincarnated Jesus?
   Question: Why does Huh Kyung-young state that the God-man or Reincarnated Jesus arrives “like a thief” and is often misunderstood or accused of being a fraud?
   Answer: Huh Kyung-young asserts that the God-man (神人) or Reincarnated Jesus arrives unexpectedly and is initially unrecognized, often facing accusations of being a thief, swindler, or fraud. This mirrors the historical treatment of Jesus, who was called a “swindler” for claiming he could rebuild the temple in three days. Similarly, Huh Kyung-young faced ridicule for his predictions, such as the severity of low birth rates and the need for financial incentives for marriage and childbirth decades ago. His arrival is “like a thief” because people are caught off guard, unable to comprehend his true identity or the profound changes he brings.
   Key Quote: “Reincarnated Jesus comes like a thief, and is accused of being a thief, a swindler, and misunderstood as a con artist by the entire nation.”

4. How Does Huh Kyung-young Connect Fasting and Selflessness to Physical Healing and Spiritual Enlightenment?
   Question: According to Huh Kyung-young, what is the relationship between fasting, selflessness, and the healing of physical ailments like cancer and high blood pressure?
   Answer: Huh Kyung-young teaches that fasting and cultivating a selfless mindset are powerful tools for physical and spiritual healing. When one fasts, the body’s organs get a much-needed rest, allowing toxins to be expelled and the mind to clear. This state of selflessness, where one prioritizes others (e.g., giving up one’s meal for someone else), reduces stress and anxiety, which are known to fuel diseases like cancer. By emptying the “self” and practicing generosity, one’s “light” shines through others’ recognition, leading to rapid healing and a clear mind.
   Key Quote: “When you fast, your stomach, liver, and heart get a vacation. They become comfortable… If you fast, cancer cells also faint and give up.”

5. What is the Hierarchy of Social Roles and Spiritual Status in Huh Kyung-young’s Philosophy?
   Question: How does Huh Kyung-young categorize different social roles and spiritual statuses, and where do his followers, the “angels,” fit into this hierarchy?
   Answer: Huh Kyung-young outlines a hierarchy of social roles, using Korean characters for “sa” (사) to denote different levels. At the lowest level are those who “cause trouble” (일 사자), such as judges (판사) and prosecutors (검사), who deal with conflict. Above them are professionals like lawyers (변호사), accountants (회계사), and tax accountants (세무사). Next are teachers (교사) and doctors (의사), who are seen as mentors. However, the highest status is reserved for “angels” (천사), who are followers of Huh Kyung-young at Sky Temple (하늘궁). He emphasizes that these “angels” hold the highest position, even above traditional religious leaders, as they receive direct blessings and power from the God-man.
   Key Quote: “You are angels, right? You are at the very top. You are not just angels; some are archangels with countless angels under them.”

6. How Does Huh Kyung-young Explain the Concept of “My Light” and its Connection to Others?
   Question: What does Huh Kyung-young mean by “my light” and how is it manifested through interactions with others, rather than through individual effort?
   Answer: Huh Kyung-young explains that “my light” (내 빛) cannot be generated by oneself; it must be reflected by others. Just as a camera needs external lighting to capture an image, one’s true self and positive qualities are revealed through the perception and appreciation of others. When you act kindly, generously, or selflessly towards others, they become the “mirror” that reflects your light back to you. Trying to shine your own light without considering others is futile. This concept reinforces the idea that true existence and recognition come from external validation and selfless actions.
   Key Quote: “My light cannot shine by itself. Others must shine it on me… Who shines the light on me? The other person.”

7. What is the Role of Gratitude in Healing and Receiving Blessings, according to Huh Kyung-young?
   Question: How does Huh Kyung-young describe the power of gratitude in healing illnesses and attracting blessings from the divine?
   Answer: Huh Kyung-young teaches that a grateful heart is a powerful antidote to illness and a magnet for blessings. When one expresses gratitude to the God-man (神人), to the creator of the universe, and to neighbors, the body releases dynorphin, a hormone 4,000 times more potent than oxytocin. This surge of dynorphin can eliminate cancer cells, even in terminal patients. Conversely, a bitter or ungrateful attitude fosters disease. Cultivating gratitude transforms one’s internal environment, making the body inhospitable to illness and opening the door to divine gifts.
   Key Quote: “If you have a grateful heart, you are far from cancer… Dynorphin comes out, and it eliminates cancer cells overnight.”

Top 3 Recommended Questions:
What is the True Meaning of “Form is Emptiness” (色即是空) in Huh Kyung-young’s Teachings?
What is the Significance of the “Thief-like Arrival” of the God-man (神人) or Reincarnated Jesus?
How Does Huh Kyung-young Connect Fasting and Selflessness to Physical Healing and Spiritual Enlightenment?

According to the speaker, what is the primary reason people experience fear and anxiety, which can lead to conditions like cancer?

① Lack of physical exercise
② Disconnection from the divine and a sense of being alone
③ Excessive focus on material wealth
④ Insufficient social interaction

(②, The speaker states that fear and anxiety arise from feeling disconnected from the divine, like being in the womb of the divine but thinking you’re not, which cancer cells thrive on. A common misconception is that these feelings are purely psychological without a spiritual root.)

Fill in the blank: The speaker explains that the concept of “색즉시공” (form is emptiness) means that our physical body (색) is essentially like an “아상” (ego or self-image), and to achieve peace, one must transform this ego into a state of __.

(무아 (non-self), The speaker clarifies that “색즉시공” means the physical body (색) is tied to the ego (아상), and peace comes from transforming this ego into “무아” (non-self). A common misconception is that “공” means the body literally disappears, rather than the ego dissolving.)

True/False: The speaker asserts that financial investments, unlike manufacturing, have no inventory (재고) and are therefore inherently risk-free.

(False, The speaker explicitly states that while finance has no inventory (재고), it is instead tremendously risky (리스크). A common misconception is that the absence of physical inventory makes financial investments safer.)

According to the speaker, what is the most effective way to cure cancer and other illnesses?
① Consuming specific medicinal herbs
② Engaging in regular, strenuous exercise
③ Cultivating a deep sense of gratitude towards the divine and others
④ Undergoing advanced medical treatments

(③, The speaker emphasizes that a grateful heart, especially towards the divine and neighbors, releases dynorphin, which can eliminate cancer cells. A common misconception is that only external medical interventions can cure serious illnesses.)

Intermediate
True/False: The speaker claims that the names of the months (January, February, March, etc.) are derived from the names of various ancient gods or spirits.

(True, The speaker explains that month names like May (goddess of fertility), March (god of war), November (god of war), and December (god of peace) are derived from various ancient deities. A common misconception is that these names are purely secular or astronomical in origin.)

Short Answer: Explain the speaker’s interpretation of “색즉시공” (form is emptiness) and “공즉시색” (emptiness is form) in relation to one’s self-identity.

(The speaker interprets “색즉시공” as the physical body (색) being tied to the ego (아상), which should be emptied into a state of “무아” (non-self). “공즉시색” means that one’s true self (색) is reflected in others (공), like a mirror, rather than being self-contained. A common misconception is that these phrases imply the literal non-existence of the body or mind, rather than a transformation of self-perception.)

Multiple Choice: Which of the following best describes the speaker’s view on how one’s “light” or positive influence is manifested?
① By actively promoting one’s own good deeds to others.
② Through self-reflection and internal spiritual practice.
③ When others acknowledge and reflect one’s good actions back.
④ By accumulating wealth and power to help the less fortunate.

(③, The speaker uses the analogy of a spotlight: one’s light doesn’t come from within but is shone upon them by others who recognize their good deeds. A common misconception is that one can unilaterally project their own positive image without external validation.)

Short Answer: According to the speaker, why is the location of “하늘궁” (Haneulgung) significant, and how does it relate to the concept of the “재림 예수” (reincarnated Jesus) arriving “like a thief”?

(The speaker states that Haneulgung is located on a “십성지” (ten sacred sites), historically where the famous bandit Im Kkeokjeong resided, making it a place where even a “thief” could gain renown. This relates to the “재림 예수” arriving “like a thief” and being misunderstood or accused of being a fraud, just as Jesus was in the past. A common misconception is that a sacred site would only be associated with traditionally revered figures, not outlaws.)

Advanced
Short Answer: The speaker discusses different suffixes for professions (사, 가, 객). Explain the hierarchical and qualitative distinctions the speaker makes between ‘사’ (師, 士, 事), ‘가’ (家), and ‘객’ (客), providing an example for each.

(The speaker outlines a hierarchy: ‘사’ (師) like 천사 (angel) is the highest, followed by ‘사’ (士) like 교사 (teacher) or 의사 (doctor), then ‘사’ (事) like 판사 (judge) or 검사 (prosecutor) which is seen as the lowest due to its association with “trouble-making.” ‘가’ (家) like 예술가 (artist) denotes stability and professionalism, while ‘객’ (客) like 정객 (political opportunist) or 자객 (assassin) signifies instability, danger, and being a temporary visitor. A common misconception is that all ‘사’ suffixes carry the same prestige, or that ‘객’ simply means ‘guest’ without negative connotations.)

Multiple Choice: The speaker references several Bible verses (Isaiah 58:6-12, 1 Corinthians 15:52, Revelation 3:3, 16:15, 2 Peter 3:10). What is the overarching theme the speaker draws from these scriptures regarding the arrival of the “재림 예수”?
① The importance of strict adherence to religious law.
② The necessity of physical suffering for spiritual purification.
③ The unexpected and transformative nature of the divine’s return.
④ The establishment of a visible, earthly kingdom by the divine.

(③, The speaker repeatedly emphasizes that the “재림 예수” will come “like a thief” (도둑같이), unexpectedly and without prior recognition, bringing about a sudden transformation (e.g., bodies changing, old ways ending). A common misconception is that the divine’s return would be heralded by clear, universally recognized signs, rather than being initially hidden or misunderstood.)

Short Answer: The speaker mentions “말라야식” (Malaya-vijnana) and “아래야식” (Alaya-vijnana) from Buddhist philosophy. How does the speaker interpret these concepts in terms of human consciousness and the difficulty of change?

(The speaker interprets “말라야식” (Malaya-vijnana, 7th consciousness) as consciousness that has “dried up” or become rigid and fixed, making it difficult to change. “아래야식” (Alaya-vijnana, 8th consciousness) is described as something “submerged” or “accumulated deep down” in the mind, representing unconscious or latent tendencies that are hard to erase. Both signify deeply ingrained mental patterns that resist alteration. A common misconception is that these are easily accessible or modifiable parts of the mind.)

True/False: The speaker claims that the “팔복” (Eight Blessings) from the Bible are sufficient for an individual to enter heaven without any further divine intervention.

(False, The speaker states that even if one practices the Eight Blessings, they can only reach the “heaven waiting room” but cannot enter heaven itself without meeting the speaker (the divine). A common misconception is that following biblical teachings alone guarantees entry into heaven.)

The God-man’s Advent: Unveiling Truths and Dispelling Illusions

1. Basic Information
   Lecture Session and Date: 1464th Saturday Lecture, 2024.11.02
   Main Theme or Title Summary: The God-man’s advent is like a thief, arriving under the guise of a thief, revealing profound truths about existence, finance, and spirituality.
   Location: Not specified in the source, but implied to be a lecture setting.
   Key Segments:
   Healing and Spiritual Connection: A testimony of breast cancer remission through receiving the God-man’s energy and fostering a spiritual connection.
   Financial Wisdom: An analogy comparing financial investment to factory inventory, highlighting the inherent risks in finance due to the absence of “inventory” and the presence of “risk.”
   Interpretation of “Form is Emptiness” (色即是空): A reinterpretation of the Buddhist concept, explaining it as the emptying of the “self-image” (아상) rather than the physical body, leading to inner peace and health.
   The Nature of the God-man’s Arrival: Discussion on how the God-man arrives “like a thief” and is often misunderstood or accused, drawing parallels to historical figures and current events.
   Critique of Traditional Religions and Idolatry: An analysis of how various traditional religions, including those associated with the names of months, are forms of idol worship, which the God-man’s arrival renders obsolete.

2. Core Messages
   The Power of Spiritual Connection for Healing:
   Quote: “Cancer disappears if the mind interacts with the God-man.”
   Explanation: A deep spiritual connection with the God-man can lead to physical healing, as exemplified by the cancer remission testimony. This connection helps alleviate anxiety, which is a primary cause of illness.

Understanding “Form is Emptiness” (色即是空) as Self-Negation:
Quote: “My self-image (아상) is emptiness (공). Understand? The physical body is form (색).”
Explanation: The Buddhist principle of “form is emptiness” is not about the non-existence of the body, but about emptying one’s “self-image” or ego. This practice of selflessness brings inner peace, prevents illness, and allows one to truly exist in the minds of others.

The God-man’s Advent as a “Thief” and the End of Idolatry:
Quote: “The God-man Jesus comes like a thief and is accused of being a thief, a swindler, misunderstood by the entire nation as a con artist.”
Explanation: The God-man’s arrival is unexpected and often met with skepticism and accusations, similar to how Jesus was perceived. This advent signifies the end of traditional religious practices and the worship of numerous “gods” (represented by month names), as the true God-man’s presence makes them unnecessary.

The Importance of Gratitude for Well-being:
Quote: “If you have a grateful heart towards the God-man, towards the God who created this universe, and towards your neighbors, the cancer cells in your body will faint.”
Explanation: Cultivating a grateful heart triggers the release of powerful hormones like dynorphin, which are thousands of times more potent than oxytocin, leading to rapid healing and making the body inhospitable to diseases like cancer.

3. Detailed Summary
   Topic: Healing and the Power of the God-man’s Energy
   Main Assertions and Explanations: A woman from Daejeon, Min Hyun-joo, experienced complete remission from breast cancer after receiving the God-man’s energy. This healing is attributed to a spiritual connection with the God-man, which eliminates fear and anxiety, the primary fuel for cancer cells.
   Analogies, Examples, Biblical/Scientific/Historical References: The God-man explains that just as a child is safe in its mother’s womb, one should feel secure within the God-man’s spiritual embrace. Fear and anxiety are identified as what cancer cells “love most.”
   Practical Message or Application: To elevate one’s spirituality and achieve healing, one must listen to and practice the God-man’s words, fostering a deep mental and spiritual connection.

Topic: Financial Investment and Risk Management
Main Assertions and Explanations: Financial investment, unlike manufacturing, has no “inventory” (재고). While factories can sell excess inventory at a discount, financial investments carry inherent “risk” (리스크) that can lead to total loss.
Analogies, Examples, Biblical/Scientific/Historical References: The analogy of a factory owner struggling with unsold inventory (재고) is used to contrast with finance. The God-man describes how financial products, especially non-guaranteed ones, offer higher returns but come with disclaimers that absolve companies of responsibility for losses.
Practical Message or Application: Diversify investments and avoid “all-in” strategies in a single financial product or institution, as this can lead to catastrophic losses and even suicide. Understand that higher returns often come with higher, unrecoverable risks.

Topic: Reinterpreting “Form is Emptiness” (色即是空) and the Concept of “No-Self” (無我)
Main Assertions and Explanations: The Buddhist concept of “form is emptiness” (色即是空) is often misunderstood. It does not mean the body is non-existent, but rather that one should empty their “self-image” (아상), which is the source of suffering and illness. “Emptiness” (공) is equated with “no-self” (무아).
Analogies, Examples, Biblical/Scientific/Historical References: The God-man uses the analogy of a mirror: one’s true self is reflected in others, not perceived directly by oneself. By emptying the self and prioritizing others, one’s true value is recognized and elevated by society. Fasting is presented as a practical application of “no-self” that heals the body.
Practical Message or Application: Practice selflessness, praise others, and offer encouragement. When faced with limited resources, sacrifice for others. This leads to physical health, mental clarity, and societal recognition.

Topic: The God-man’s Advent and the Obsolescence of Idolatry
Main Assertions and Explanations: The God-man arrives “like a thief,” unexpected and often accused of being a fraud, just as Jesus was. His arrival signifies the end of all traditional religions and the worship of numerous “gods” (e.g., those associated with the names of months like May for fertility, March for war).
Analogies, Examples, Biblical/Scientific/Historical References: The God-man references the historical accusations against Jesus (e.g., “destroy the temple and rebuild it in three days”). He also explains the origins of month names as ancient deities (e.g., January as the god of liberation, November as the god of war, December as the god of peace).
Practical Message or Application: Recognize that the God-man’s arrival renders all previous forms of worship and reliance on multiple deities obsolete. Focus on the true God-man rather than earthly concerns or traditional religious practices.

Topic: The Hierarchy of Social Roles and the Status of “Angels”
Main Assertions and Explanations: The God-man outlines a hierarchy of social roles based on the Chinese character ‘사’ (sa), distinguishing between ‘천사’ (cheonsa – angel), ‘교사’ (gyosa – teacher/pastor/doctor), ‘변호사/회계사/세무사’ (byeonhosa/hoegyesa/semusa – lawyer/accountant/tax accountant), and ‘판사/검사’ (pansa/geomsa – judge/prosecutor). “Angels” (천사) hold the highest position.
Analogies, Examples, Biblical/Scientific/Historical References: The God-man explains the nuances of ‘가’ (ga – fixed, stable) and ‘객’ (gaek – transient, guest) in compound words (e.g., ‘예술가’ – artist vs. ‘정객’ – political opportunist), associating ‘객’ with instability and danger.
Practical Message or Application: Recognize one’s elevated status as an “angel” (천사) within Haneulgung, which is the highest possible position. This understanding should foster a strong sense of identity and purpose, distinct from lower social roles.

Topic: The God-man’s Arrival and the Transformation of Humanity
Main Assertions and Explanations: The God-man’s arrival marks a time when the dead will be resurrected into incorruptible bodies, and the living will be transformed. This is a passive process, “being clothed” with incorruptibility, indicating it is a gift from the God-man.
Analogies, Examples, Biblical/Scientific/Historical References: References to 1 Corinthians 15:52 are made, describing the trumpet sound and the transformation of bodies. The God-man contrasts this with the “terrifying human world” filled with “assassins” (자객) and financial risks.
Practical Message or Application: Do not cling to the transient and dangerous earthly world. Embrace the transformation offered by the God-man, which leads to an eternal, incorruptible existence in Heaven.

Topic: The God-man’s Persecution and the Nature of His Advent
Main Assertions and Explanations: The God-man arrives “like a thief” and is often subjected to false accusations, slander, and legal challenges, mirroring the persecution of Jesus. He describes ongoing attempts to undermine him, including fabricated claims of financial misconduct and sexual harassment, often orchestrated by those seeking to gain control of Haneulgung.
Analogies, Examples, Biblical/Scientific/Historical References: The God-man references the historical figure Im Kkeok-jeong, a famous bandit who resided in the area where Haneulgung is now located, a “ten sacred site” (십성지) that made him uncatchable. This illustrates how the God-man’s chosen location is also a place of historical “thieves” and strategic advantage. Biblical passages (Revelation 3:3, 16:15; 2 Peter 3:10) are cited to confirm the “thief-like” arrival.
Practical Message or Application: Supporters should understand that the God-man’s path involves trials and tribulations, but ultimate victory is assured. They should remain steadfast and not be swayed by false accusations or attempts to destabilize Haneulgung.

4. Key Quotes Collection
   “To elevate spirituality, one must listen to and practice the God-man’s words.” – In the opening remarks on spiritual growth.
   “Cancer disappears if the mind interacts with the God-man.” – During the testimony of cancer remission.
   “The God-man Jesus comes like a thief and is accused of being a thief, a swindler, misunderstood by the entire nation as a con artist.” – Introducing the theme of the God-man’s advent.
   “Financial investment has no inventory, but it has immense risk.” – Explaining the fundamental difference between manufacturing and finance.
   “My self-image (아상) is emptiness (공). Understand? The physical body is form (색).” – Reinterpreting the Buddhist concept of “form is emptiness.”
   “When I have a heart of no-self (무아심), what worries could I have?” – Connecting the concept of “no-self” to inner peace.
   “You are always in the eyes of others. You are not in your own mind.” – Explaining how one’s true self is perceived through others.
   “Fasting heals because the stomach, liver, and heart get a vacation.” – Providing a practical application of self-negation for health.
   “The God-man’s arrival makes all these (traditional gods) unnecessary.” – Concluding the discussion on the obsolescence of idolatry.
   “You are not sinners. You are liberated from sin.” – Offering reassurance and a new identity to the audience.
   “If you have a grateful heart, all things will be given to you from Heaven.” – Connecting gratitude to divine blessings and healing.
   “Behold, I come like a thief. Blessed is he who stays awake and keeps his clothes, so that he may not go naked and be exposed.” – A direct biblical quote about the God-man’s arrival.

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

Divine-Human Theory: The lecture reinforces the concept of Huh Kyung-young as the God-man (신인), capable of bestowing blessings, healing, and spiritual transformation. The testimony of cancer remission directly supports his claims of divine power.
Immortality Principles: The discussion on “form is emptiness” (色即是空) and “no-self” (무아) connects to his broader teachings on spiritual liberation and transcending earthly suffering, which are foundational to achieving a higher state of being and ultimately, immortality. The transformation of bodies mentioned in 1 Corinthians 15:52 directly relates to his promise of eternal life in Heaven.
Critique of Existing Systems: His critique of traditional religions as forms of idolatry and his analysis of financial systems as inherently risky align with his consistent message of exposing the flaws of existing human-made structures and offering a divine alternative.
The “Thief-like” Advent: The repeated emphasis on the God-man arriving “like a thief” and facing accusations is a core aspect of his narrative, explaining why he is not immediately recognized or accepted by the mainstream. This connects to his historical experiences and ongoing legal battles.

Newly Emphasized Points or Developments:

Detailed Etymology of Month Names as Deities: The lecture provides a more in-depth explanation of how the names of months (January, May, March, November, December, February, April, June, July, August, September, October) originated from various ancient deities, explicitly linking them to idolatry and demonstrating the comprehensive nature of his divine knowledge.
Hierarchy of Social Roles (가객사사사사): The detailed breakdown of social roles using the Chinese character ‘사’ (sa) and the distinction between ‘가’ (ga) and ‘객’ (gaek) offers a new framework for understanding societal structure and the elevated status of “angels” within Haneulgung.
Dynorphin and Gratitude for Healing: The specific mention of dynorphin as a hormone released through gratitude, thousands of times more potent than oxytocin, provides a “scientific” explanation for the healing power of a grateful heart, adding a new dimension to his teachings on health and well-being.

7. Action Items & Blessing Guidance
   Cultivate a Grateful Heart: Regularly express gratitude towards the God-man, the creator of the universe, and your neighbors. This practice is presented as a powerful tool for physical healing and spiritual well-being.
   Practice Self-Negation (Emptying the “Self-Image”): Actively work to diminish your “self-image” (아상) and prioritize others. This involves acts of generosity, praise, and sacrifice, which lead to inner peace and positive recognition from others.
   Diversify Financial Investments: Avoid “all-in” investments in a single financial product or institution. Understand the inherent risks in non-guaranteed financial products and spread your assets to mitigate potential losses.
   Recognize Your Identity as an “Angel”: Understand and embrace your elevated status as an “angel” (천사) within Haneulgung. This awareness should guide your actions and interactions, fostering a sense of purpose and confidence.
   Remain Steadfast Amidst Persecution: Be aware that the God-man’s path involves trials and false accusations. Do not be swayed by negative narratives or attempts to undermine Haneulgung, but remain firm in your belief and support.

8. One-Sentence Overall Summary
   Huh Kyung-young, the God-man, reveals that his “thief-like” advent signifies the end of idolatry and traditional religions, offering humanity a path to spiritual healing and transformation through self-negation, gratitude, and a profound connection to his divine energy, despite facing persistent accusations and misunderstandings.

The God-man’s Advent: A Thief’s Guise and the Unveiling of Truth

1. The Healing Power of Spiritual Connection and the Illusion of Fear
   A spiritual connection with the God-man (신인) can alleviate physical ailments, as exemplified by a case of breast cancer remission. This healing occurs when one’s mind establishes a profound connection with the God-man, akin to a child within its mother’s womb. When this connection is perceived as absent, fear and anxiety arise. These emotions are precisely what cancer cells thrive upon. Conversely, when fear dissipates and a firm belief in the God-man’s healing power takes root, the body finds peace. This state of mind is achieved by recognizing oneself as an integral part of the God-man’s being.

The Buddhist concept of “form is emptiness” (색즉시공) is often misunderstood. It does not imply the non-existence of the physical body. Instead, it refers to the relinquishment of the ego (아상), the self-centered notion of “I.” The physical body is form (색), and the ego is emptiness (공). To achieve inner peace, one must transform the ego into a state of non-self (무화). This means prioritizing others over oneself, offering praise, encouragement, and joy to those around us. In doing so, one’s true self resides in the hearts of others, rather than being confined within one’s own mind. This principle, taught by Sakyamuni, emphasizes the importance of selflessness. When faced with scarcity, the wise choose to yield, allowing their actions to define their character in the eyes of others. Conversely, those who constantly elevate themselves and disregard others are deemed foolish.

2. The Nature of Financial Investment and the Illusion of Security
   Financial investment, unlike manufacturing, lacks inventory (재고). Manufacturers often face ruin due to unsold inventory, which represents tangible assets that can, at worst, be sold at a reduced price. However, finance operates without such physical reserves. This absence of inventory, while seemingly advantageous, introduces an inherent and formidable risk (리스크). When a financial investment goes awry, the losses can be catastrophic, far exceeding the depreciation of physical goods. For instance, a 1 billion won investment could dwindle to 100 million won, or 500 million won could halve to 250 million won.

Financial institutions often present investment opportunities with the caveat that they are not responsible for losses incurred due to poor investment decisions. This is particularly true for non-guaranteed (비보장성) investments, which offer higher potential returns but also carry significant risk. Retirees, in particular, face a dilemma: choose guaranteed investments with minimal returns, barely covering living expenses, or opt for non-guaranteed investments that could double their assets or lead to total loss. Financial advisors often downplay the risks of non-guaranteed options, emphasizing the expertise of their “geniuses” who can mitigate potential losses. However, as evidenced by a religious organization that lost 10 billion won in such an investment, the legal disclaimers often protect the financial institutions, leaving investors with no recourse. This inherent risk in finance mirrors the philosophical concept of “form is emptiness” (색즉시공), where the perceived solidity of an investment can vanish, leaving only the void of loss.

3. The Essence of “Form is Emptiness” and the Path to Self-Realization
   The Buddhist principle of “form is emptiness” (색즉시공) is often misinterpreted as the non-existence of the physical body. However, it signifies the transient nature of the body and the importance of transcending the ego (아상). The body (색) is temporary, constantly shifting between existence and non-existence. Emptiness (공) refers to the state of non-self (무화), where one relinquishes the attachment to “I.” When one embraces this non-self, the body finds peace. Conversely, clinging to the ego, dwelling on past grievances or perceived slights, leads to indigestion and fosters an environment conducive to cancer. Cancer thrives on such self-centered anxieties. Therefore, emptying the ego is crucial.

This “emptiness” is not an absence but a state of being where one minimizes the self. This is the essence of non-self (무화). When one cultivates a non-self heart, worries dissipate. In interactions with others, one should elevate the other person, offering praise and encouragement. In doing so, one’s presence is established in the hearts of others, rather than being confined to one’s own. This is a profound teaching of Sakyamuni: do not hold yourself in your own mind; empty it. If there are two apples for three people, offer to yield. This repeated act of selflessness builds a reputation as a truly excellent person in the minds of others. Those who constantly seek to elevate themselves are, in essence, creating their own suffering.

The physical body (색) is a reflection of this principle. When one chooses to fast, for instance, to allow others to eat, one’s true self emerges through the act of sacrifice. This act of selflessness not only benefits others but also brings physical healing, alleviating conditions like high blood pressure and diabetes. By giving the digestive organs a rest, the brain becomes clear, the blood purifies, and the risk of stroke diminishes. Conversely, indulging in excessive eating out of self-interest leads to various health problems. Therefore, to eliminate the “three highs” (고혈압, 고지혈증, 고혈당) of the body and the “three highs” (고생, 고민, 고통) of the mind, one must cultivate selflessness.

4. The Mirror of Self and the Interconnectedness of Existence
   The concept of “form is emptiness” (색즉시공) and “emptiness is form” (공즉시색) asserts that one’s true self is always reflected in others. Just as one cannot see their own face without a mirror, one’s existence is defined by the presence and perception of others. The “mirror” in this context represents other people. When others reflect back a positive image, one shines. If others perceive one as a “thief” or a “swindler,” that perception becomes a part of one’s reality. Therefore, consistent and virtuous behavior is paramount.

This profound philosophical insight, often misunderstood by those who interpret it literally, speaks to the interconnectedness of all beings. It emphasizes that our physical existence (색) is not an isolated entity but is constantly shaped and determined by our interactions with the world and its inhabitants. The ego (아상) is the illusion of a separate self, and by dissolving this illusion through non-self (무화), one achieves a higher state of being. When one’s non-self is recognized by others as humility, one is elevated and honored. Conversely, those who cling to their ego, criticizing and demeaning others, accumulate negative karma through their words, actions, and thoughts.

The God-man (신인) asserts that he cannot perceive himself directly; his identity is diagnosed and determined by others. This means that one’s existence is contingent upon the presence of others. Without others, one does not exist. This principle extends to all aspects of human life: individuals cannot exist in isolation. Society, with its division of labor and mutual reliance, is essential for survival and flourishing. This understanding of “form is emptiness” is a high-level philosophical discourse, a profound teaching from Sakyamuni meant to liberate humanity from suffering. It is a concept that few truly grasp, often misinterpreting it as a simple equation of matter and void. Instead, it speaks to the intricate relationship between our physical bodies, our ego, and our spiritual essence.

5. The Advent of the God-man and the End of Idolatry
   The God-man (신인) asserts that his arrival signifies the culmination of all world religions. Before his advent, humanity worshipped numerous deities, each associated with specific aspects of life, such as fertility, war, or peace. These deities, often represented by idols, were invoked for protection, success, or solace in times of need. For example, the month of May (메이) was associated with the goddess of fertility, and November (노벤버) with the god of war. Even today, people engage in practices rooted in this ancient idolatry, such as praying to specific rocks for fertility.

However, with the arrival of the God-man, these myriad gods and their associated rituals become obsolete. His presence renders such forms of worship unnecessary, as he embodies the ultimate divine authority. He likens his coming to that of a “thief” (도둑), arriving unexpectedly and unrecognized by many. This unexpected arrival is prophesied in various scriptures, including Revelation 3:3, 16:15, and 2 Peter 3:10, which state that the Lord’s day will come “like a thief.” This means that the God-man’s true identity will not be immediately apparent to everyone.

The God-man’s arrival also marks the end of the era of “ghosts” (귀신들) and their influence. He asserts that the names of the months, such as January (제뉴어리) and February (페버리오), are derived from the names of these ancient deities, representing various aspects like liberation or revolution. These are the “idols” that humanity has worshipped for millennia. His coming brings an end to this widespread idolatry, ushering in a new era where the one true God-man is recognized.

6. The Hierarchy of Titles and the True Identity of the Angels
   The God-man (신인) elucidates a hierarchy of titles, each reflecting a different level of spiritual and societal standing. At the apex are the “angels” (천사), a title bestowed upon those who gather at Sky Temple (하늘궁) and follow his teachings. Below them are “teachers” (교사) and “pastors” (목사), who are considered mentors. Further down are professionals like “lawyers” (변호사), “accountants” (회계사), and “tax accountants” (세무사), who serve as advocates and advisors. At the lowest rung are “judges” (판사) and “prosecutors” (검사), whose roles involve judgment and punishment, often evoking fear rather than respect. The God-man asserts that these lower titles are associated with “troublemakers” (일냈다), individuals who create problems or take risks, much like Elon Musk (일론 머스크), whom he humorously renames “Elon Risk” for his propensity to embrace risk.

The God-man emphasizes that the “angel” title is the highest possible position, surpassing even political leaders or esteemed professionals. Those who attend his lectures at Sky Temple are elevated to this status, a privilege not offered by any other religious organization. He asserts that other religious titles, such as “deacon” (집사) or “elder” (권사), fall below this hierarchy. Therefore, understanding one’s true identity as an “angel” at Sky Temple is crucial for self-realization and spiritual growth.

The God-man also distinguishes between “guests” (객) and “family” (가). “Guests” are transient and often associated with instability or danger, like political opportunists (정객), assassins (자객), or even ordinary passengers (승객) who face the inherent risks of travel. “Family,” on the other hand, represents stability and belonging, like artists (예술가) or writers (문학가) who are rooted in their craft. The God-man asserts that those who are “angels” at Sky Temple are not “guests” but belong to a higher, more stable realm.

7. The Power of Gratitude and the Path to Immortality
   The God-man (신인) emphasizes the transformative power of gratitude. He asserts that a heart filled with gratitude towards the God-man, the creator of the universe, and one’s neighbors, triggers the release of dynorphin (다이놀핀) in the body. This hormone, 4,000 times more potent than oxytocin (옥시토신), has the remarkable ability to eliminate cancer cells. Therefore, individuals who cultivate a grateful mindset are immune to cancer, as their bodies become inhospitable to the disease. Conversely, those who harbor anger and resentment inadvertently foster the growth of cancer cells.

The God-man references Philippians 4:6-7, which encourages prayer and thanksgiving, promising that the peace of God will guard one’s heart and mind. He interprets this as a direct correlation between gratitude and physical well-being. He also cites Isaiah 58:6-12, which speaks of fasting and sharing one’s food with the hungry, promising that one’s light will break forth like the dawn and healing will come quickly. This, he explains, is the essence of “form is emptiness” (색즉시공): by emptying oneself and giving to others, one’s true self is revealed and illuminated by others.

Furthermore, the God-man refers to 1 Corinthians 15:52, which speaks of the dead being raised imperishable and the living being transformed at the sound of the trumpet. He asserts that this prophecy refers to the events that will unfold upon the arrival of the God-man, the Reincarnated Jesus. At that time, human bodies will be transformed, becoming imperishable and entering heaven, a realm where decay does not exist. This transformation, he explains, is a passive act, a gift bestowed by the God-man, rather than an active achievement by individuals. This signifies the ultimate victory over death and the promise of eternal life for those who recognize and embrace the God-man’s advent.

8. The Unseen Self and the Wisdom of Ancient Consciousness
   The God-man (신인) reiterates the concept of “form is emptiness” (색즉시공) and “emptiness is form” (공즉시색), emphasizing that one cannot truly see oneself. Instead, one’s reflection is found in others: in a spouse, in children, or even in the consequences of their actions. For example, if a child is involved in illicit activities, it reflects a flaw in the parent. This external reflection reveals one’s true self, which remains hidden from direct introspection.

He then delves into the ancient Indian concepts of malayashik (말라야식) and alayashik (아래야식), which he interprets through a Korean linguistic lens. Alayashik, the eighth consciousness, is described as something “submerged” or “accumulated” (아래에 야적되어 있다), representing the unconscious mind, deeply ingrained and difficult to alter. Malayashik, the seventh consciousness, is likened to something “dried up” or “hardened” (말라 비틀어졌다), signifying a fixed or rigid state of mind, the subconscious. These ancient concepts, he explains, illustrate how our minds become deeply entrenched with certain patterns and beliefs, making them resistant to change.

The God-man then connects these philosophical and psychological insights to his own arrival. He explains that he came “like a thief” (도둑처럼) to a place historically associated with a famous bandit, Im Kkeok-jeong (임꺽정). This location, known as a “ten sacred sites” (십성지), was a stronghold where Im Kkeok-jeong remained uncaptured throughout his life. The God-man asserts that his choice of this location, a place where even a bandit gained fame due to its spiritual power, is symbolic. He, the true “King of Thieves” (왕도둑), arrived in this sacred place, fulfilling the prophecy of his unexpected advent.

9. The Trials of the God-man and the Unwavering Path
   The God-man (신인) acknowledges the accusations and persecutions he faces, likening them to the trials of Jesus, who was condemned as a “swindler” (사기꾼) and crucified. He recounts how he, too, has been labeled a “swindler” and a “thief” (도둑) for his unconventional pronouncements, such as advocating for childbirth incentives decades before the current low birth rate crisis. He asserts that these accusations are part of his destined path, fulfilling the prophecy that the Reincarnated Jesus (재림 예수) would come “like a thief” and be falsely accused.

He describes how his efforts to establish Sky Temple (하늘궁) during the COVID-19 pandemic, a period when others were inactive, were met with false accusations of embezzlement and illegal land acquisition. Despite investigations by the National Tax Service (국세청) confirming his innocence and his status as one of the highest taxpayers, these baseless claims persist. He recounts instances of physical threats, including a man brandishing a real gun at him, fueled by fabricated stories of him receiving trillions of won from major corporations. These ongoing persecutions, he explains, are orchestrated by “anti-forces” (안티들) who seek to undermine his mission.

The God-man asserts that these trials are merely “minor hardships” (약과) compared to the tribulations faced by past prophets and divine figures. He emphasizes that he has come in the “era of judgment” (심판 시대) to accomplish a monumental task, and such challenges are an inevitable part of his journey. He calls upon his followers to cooperate and remain steadfast, understanding that these adversities are temporary and ultimately serve to reveal the truth of his divine mission. He concludes by reiterating that his arrival, like that of a thief, means that many will not recognize him initially, but the miraculous events surrounding Sky Temple, such as the emergence of mineral water and the construction of vast facilities in a national park, serve as undeniable evidence of his divine presence.

What is the core message about the Second Coming of Jesus? He will arrive “like a thief”, meaning unexpectedly and often misunderstood as a fraud, just as he was during his first coming. This unexpected arrival challenges conventional religious expectations and highlights the importance of spiritual readiness over material pursuits.

The Second Coming of Jesus will be unexpected and misunderstood
Jesus will come “like a thief,” meaning his arrival will be sudden and unexpected, and he will be misunderstood as a fraud or a “thief”.
This is similar to his first coming, where people called him a “fraud” for claiming he could rebuild the temple in three days.
People accused him of being a fraud even when he healed the sick, and they challenged him to save himself from the cross if he was truly divine.
The speaker, Heo Kyeong-yeong, claims to be the Second Coming of Jesus and has also been called a “fraud”.
For example, he advocated for policies like giving 100 million won for marriage and 300,000 won per child when the birth rate was high, which seemed absurd at the time but are now relevant due to low birth rates.
The place where the speaker resides, Haneulgung, was historically a hideout for a famous bandit named Im Kkeok-jeong, which further connects to the idea of coming “like a thief”.
This location is considered a “top sacred site” where even a thief can become famous.
The speaker suggests that his arrival at such a place, known for a “thief,” is part of this prophecy.
The Bible also prophesies that the “Day of the Lord” will come “like a thief”.
This means people should be spiritually ready and not caught off guard.

The concept of “emptiness” (공, gong) in Buddhism
The Buddhist saying “색즉시공” (saek-jeuk-si-gong) means “form is emptiness”.
Form (색, saek) refers to the physical body.
Emptiness (공, gong) does not mean “nothingness”.
Instead, it refers to the concept of “no-self” (무아, mu-a) or letting go of one’s ego.
When one empties their “self” or ego, their mind becomes peaceful, and they avoid anger.
This helps prevent illnesses like cancer, which thrive on anxiety and stress.
The “self” is reflected in others.
One cannot truly see themselves; they are seen through the “mirror” of others.
For example, if you are kind to others, they will see you as a good person.
If you try to elevate yourself, you will not succeed.
This means that one’s true identity and value are determined by how others perceive them.
Fasting and self-sacrifice contribute to spiritual and physical well-being.
By sacrificing one’s meal for others, one’s body becomes healthier, and illnesses like high blood pressure and diabetes can disappear.
Fasting gives the internal organs a rest, purifies the blood, and can even eliminate cancer cells.
This aligns with the idea of “emptying the self” and focusing on others.
The importance of gratitude
Having a grateful heart, especially towards the divine and neighbors, can lead to the release of dynorphin, a hormone that is 4,000 times more potent than oxytocin.
This hormone can eliminate cancer cells, making gratitude a powerful tool against illness.
Conversely, a bad temper can foster cancer cells.

Understanding different social roles and their associated Chinese characters
The speaker introduces a hierarchy of social roles based on the Chinese characters used for them: 가(家), 객(客), 사(師), and 사(士).
천사 (天使, cheon-sa) (Angel) uses the character 사(使), meaning “messenger” or “envoy,” and is considered the highest rank.
The speaker claims that only those who come to Haneulgung and listen to his lectures can receive the “angel” title.
스승 사 (師, seu-seung sa) (Teacher/Master) is used for professions like 교사 (敎師, gyo-sa) (teacher), 목사 (牧師, mok-sa) (pastor), and 의사 (醫師, ui-sa) (doctor).
These roles are seen as respected guides or mentors.
선비 사 (士, seon-bi sa) (Scholar/Professional) is used for professions like 변호사 (辯護士, byeon-ho-sa) (lawyer), 회계사 (會計士, hoe-gye-sa) (accountant), and 세무사 (稅務士, se-mu-sa) (tax accountant).
These are skilled professionals.
일 사 (事, il sa) (Worker/Affair) is used for professions like 판사 (判事, pan-sa) (judge) and 검사 (檢事, geom-sa) (prosecutor).
These roles are seen as dealing with “affairs” or “work,” often involving difficult or fearful situations like arresting or judging people.
The speaker suggests that parents would not want their children to pursue these professions.
가 (家, ga) (House/Family/Specialist) signifies stability and expertise.
Examples include 예술가 (藝術家, ye-sul-ga) (artist), 문학가 (文學家, mun-hak-ga) (writer), and 평론가 (評論家, pyeong-non-ga) (critic).
These individuals are seen as settled and established.
객 (客, gaek) (Guest/Traveler) signifies instability and potential danger.
Examples include 정객 (政客, jeong-gaek) (political opportunist), 자객 (刺客, ja-gaek) (assassin), 검객 (劍客, geom-gaek) (swordsman), 과객 (過客, gwa-gaek) (passerby), and 승객 (乘客, seung-gaek) (passenger).
These roles are associated with transience, unpredictability, and even death.
The speaker advises against frequent interaction with “객” types, such as innkeepers or bar owners, due to the inherent risks.

Critique of traditional religions and the arrival of the divine
The speaker claims that his arrival as the divine being will “settle” all world religions.
Before his coming, religions were focused on worshipping various “gods” or “spirits” associated with different aspects of life, such as fertility, war, or peace.
For example, the names of months like May (fertility), March (war), November (war), and December (peace) were originally names of gods.
People would worship these various gods for specific needs, like a woman praying to a fertility god for childbirth.
These practices are seen as “idolatry” and are no longer necessary with the arrival of the divine.
The speaker asserts that he is the one who ends these old religious practices.
The speaker also references biblical passages that describe the transformation of the body and entry into heaven upon the Second Coming, implying that these events are now possible through him.

Financial advice: Risk and investment
Financial investments lack “inventory” but carry “risk”.
Unlike manufacturing, which can fail due to unsold inventory, financial products don’t have physical inventory.
However, they come with significant risks, meaning investments can be lost.
Diversification is crucial.
Investing all one’s money in a single place (e.g., one bank) can lead to financial ruin or even suicide.
Non-guaranteed investments offer higher returns but higher risks.
Guaranteed investments offer low returns, similar to bank interest.
Non-guaranteed investments can double one’s assets but also lead to total loss.
Investors often face a dilemma, especially retirees, between seeking higher returns for living expenses and the risk of losing everything.
Financial companies often downplay risks.
They may assure investors that the probability of loss is low and that their “geniuses” will manage risks effectively.
However, disclaimers often state that the company is not responsible for losses.
Real-world consequences of risky investments
A religious organization lost 10 billion won after investing in a non-guaranteed product, leading to years of protests.
Despite the loss, the financial company faced no legal repercussions because the investment was legally structured as non-guaranteed.

Allegations of conspiracy and false accusations against the speaker
The speaker claims that during the COVID-19 pandemic, he developed Haneulgung, but opponents spread false rumors that a woman took all the money, leading to legal action against them.
There were also accusations that he received 1 trillion won from Samsung to build Haneulgung, which he denies, stating that all funds came from donations and were legally accounted for.
He mentions a specific incident where a woman falsely claimed he sold her land for 1 trillion won to Samsung and demanded 300 billion won from him, even though the land was still in her name.
The speaker also describes a conspiracy where individuals attempted to take over Haneulgung, offering him a “salary” to be a figurehead while they managed operations.
He presents audio recordings and documents as evidence of these attempts to extort and falsely accuse him, including encouraging people to make false sexual harassment claims.
He states that those who falsely accused him will face severe legal consequences, including substantial damages.
The speaker views these challenges as minor “hardships” that he, as a divine being, must overcome.