2026.09.03 In a way, what kind of person am I? I’m a harvester. I’ve come to harvest

2026.09.03 In a way, what kind of person am I? I’m a harvester. I’ve come to harvest.

This excerpt is from a Hoo Kyung-young TV YouTube video, capturing a “Hoo Kyung-young Shin-in-nim Audience Event” held on September 3, 2026. In this event, Hoo Kyung-young, referred to as “Shin-in-nim” (divine being), delivers a sermon to his followers, who are called “angels” and “archangels.” The core message revolves around his unique spiritual philosophy, contrasting it with traditional religions like Buddhism, and emphasizing his role as a “harvester” in a time of “judgment.” He also touches upon the social anxieties of aging and the healthcare system, offering his teachings as a solution.

Hoo Kyung-young’s Unique Worldview

The Purpose of His Advent: “Harvesting”
Hoo Kyung-young asserts that his purpose on Earth is not to spread love or provide comfort, but to “harvest.” He distinguishes his current role from that of past religious figures like Jesus, emphasizing that this is a time of judgment, not cultivation. This perspective is striking because it challenges the conventional understanding of spiritual leaders as figures of universal compassion.

나는 추수하러 왔는데, 첫 번째 뭐 해서 씨를 심었겠지. 씨를 심었었고 종자를 심었죠. 응. 그러면 나중에 이게 나중에 뭐이 종자를 심고, 첫째, 두 번째 뭐였겠어? 도야. 걸음을 줘서 걸음 주고 길러야지. 응. 육성을 해야지. 그죠? 두 번째는 길렀다 말이야. 그다음에 세 번째는 뭐 해요? 추수. 추수. 그래서 추수 동장이 천자문에 나오죠. 추수 동장 하러 왔단 말이야. 추수해서 백홍으로 가져가려고 그 동장 아니야?
I came to harvest. First, I planted seeds. I planted seeds and sown them. Then, after planting the seeds, what was the first and second step? It was to cultivate. I gave fertilizer and nurtured them. I had to foster them. The second step was nurturing. Then, what’s the third step? Harvest. Harvest. Right? So, “Chusu Dongjang” (harvesting and storing in winter) appears in Cheonjamun (Thousand Character Classic). I came to do “Chusu Dongjang.” Isn’t it to harvest and take them to Baekgung (Heaven)?

지금은 사랑 주고 비료 주는 때가 아니야. 탁 잘라. 나 그냥 탁 잘라 가지고 쓰레기 버려. 알맹이 그도 이거야. 그래서 심판이라고 해. 아, 왜 그때 예수님이 예수 때 온 것처럼 그렇게 사랑으로 뭐 봐주지 않느냐? 아니야. 고쳐주러 온 게 목적이 아니야. 추수하는 게 목적이야.
Now is not the time to give love and fertilizer. I just cut it off. I just cut it off and throw away the trash. The core is this. That’s why it’s called judgment. Understood? “Why don’t you show love and mercy like Jesus did when he came?” No. My purpose is not to heal. My purpose is to harvest.

Critiquing Traditional Religions: “No Identity”
Hoo Kyung-young dismisses traditional religious texts like the Heart Sutra (Banya Shimgyeong) as mere philosophy or a means to achieve “nirvana” in this life, rather than a path to heaven. these teachings lack a clear “identity” or “destination” for the soul, leading to endless cycles of reincarnation. This is a bold claim that directly challenges the spiritual efficacy of established faiths.

반야신경은 공사상입니다. 어, 색적시, 공적시색, 뭐 이렇게 하지만 저게 전체 사상은 공사상이고, 그래, 그걸 다르게 보면 반야 사상이지. 어, 그래, 반야신경의 핵심은 바로 욕심따라 삼약삼보리 알겠죠? 어, 무상정등, 정각이라고 내가 지난번에 한번 흑반에 써줬지.
The Heart Sutra is about the concept of emptiness. Although it says “form is emptiness, emptiness is form,” the overall philosophy is emptiness, and in another sense, it’s the Prajna (wisdom) philosophy. So, the core of the Heart Sutra is “anuttara-samyak-sambodhi” (supreme perfect enlightenment) according to desire. I once wrote “anuttara-samyak-sambodhi” on the blackboard.

그러니까 저 경전을 여러분들이 저 경전이 도를 깨닫고 우리 마음을 깨닫는 데는 필요한 경전인데, 여러분을 천국으로 가는 경전 아니죠? 그럼 저거는 무슨 경전이야? 여러분을 극락으로 끌고 가는 경전이야. 극락은 이 세상에서 마음이 편안 편 편안한 거. 그걸 극락이라고 해.
So, that scripture is necessary for you to realize the truth and understand your mind, but it’s not a scripture that leads you to heaven, is it? Then what kind of scripture is it? It’s a scripture that leads you to nirvana. Nirvana is about having a peaceful mind in this world. That’s what nirvana means.

내일 싸울 일이 있으면 저걸 읽고 나면 내일 안 싸우게 돼. 어, 색적 시공이야. 괜히 노난 맞이 가지고 형제지간에 싸울 일이 없어. 그러면 반야 신경에 있는 걸 보고 그렇게 될 수 있지. 그러니까 마음을 다스리는 경쟁이다. 알겠지? 그런데 내가 말하는 모든 말은 뭐예요? 지향점이 있어? 없어요? 있어요. 지향점 있지? 네. 그걸 여러분들 지향점이 있는 걸 그 말 자체를 이렇게 그래. 정체성. 정체성이 있다, 이 말이야.
If you have a fight tomorrow, reading that (Heart Sutra) will prevent you from fighting tomorrow. Oh, it’s “form is emptiness.” There’s no need to fight between siblings over trivial matters. You can achieve that by looking at what’s in the Heart Sutra. So, it’s a competition to control your mind. Understood? But what about all the words I speak? Do they have a direction? Yes, they do. They have a direction. You see that the words themselves have a direction. Identity. That means there’s an identity.

The Three Types of Beings: Illuminators, Reflectors, and Absorbers
Hoo Kyung-young categorizes all beings into three types: illuminators (발광체), reflectors (반사체), and absorbers (흡수체). He positions himself as the ultimate illuminator, the “original sun,” while his followers are reflectors who react to his light and are destined for heaven. Those who reject his teachings are absorbers, destined for animal reincarnation. This framework provides a clear, hierarchical structure for his followers and a stark warning for non-believers.

이게 본신 본태형입니다. 발광체지. 발광체는 빛을 내는 물질이죠. 태양은 발광체죠. 네. 근데 태양은 발광체인데 죽은 발광체야. 예. 실제 본신, 본 태양이 신인이 발광체야. 네. 음, 그러니까 신인이 여러분을 신인을 만들어 가니까, 어떻게 되는가? 커지고 막 달이 막 살아 움직이지.
This is the original body, original sun type. It’s a luminous body. A luminous body is a substance that emits light. The sun is a luminous body. Yes. But the sun is a luminous body, a dead luminous body. Yes. The actual original body, original sun, the divine being, is a luminous body. Right? So, as the divine being makes you divine beings, what happens? It grows bigger, and the moon moves as if alive.

그럼 여러분은 뭐야? 반사체. 여러분은 받아 가지고 빛을 내지. 그럼 저 인간들은 앞으로 천국을 못 가는 사람들은 뭐야? 흡수체야. 흡수체. 그 사람들은 빛을 뭐 한다고? 흡수한다. 흡수하는 거예요. 흡수. 흡수만 해 버려. 흡수체. 알겠죠? 예. 그 흡수제는 검어. 검잖아. 그 검은 가슴을 가지고 있는 거야. 에너지가 검어요.
Then what are you? Reflectors. You receive and emit light. Then what about those humans who can’t go to heaven in the future? They are absorbers. Absorbers. What do those people do with light? They absorb it. They just absorb it. Absorb. They just absorb it. Absorbers. Understood? Yes. Those absorbers are black. They’re black, aren’t they? They have black hearts. Their energy is black.

The “Cho-mak” (Hut) Philosophy: Contentment in Simplicity
Hoo Kyung-young advocates for a life of simplicity, emphasizing that true happiness comes from being with him, regardless of material possessions. He uses the metaphor of a “cho-mak” (hut) versus a “gung-gwol” (palace) to illustrate that his presence transforms any humble dwelling into heaven. This teaching encourages his followers to detach from worldly desires and find contentment in their spiritual connection to him.

여러분은 지금 초막에 살아도 나를 만났으니 행복하지 않나요? 행복해요. 그래요. 그렇지 않나요? 여러분이 초막에 살아도 나를 만나서 생각보다 행복한 거예요. 여러분이 만약 지금 궁궐 같은 집을 원한다면 되겠나요? 아니요. 응, 궁궐 같은 집을 여러분들이 원한다면, 큰 오산이야. 자, 이 궁궐 같은 집을 지금 원하면, 이 세상의 지옥이 돼.
Aren’t you happy even if you live in a hut now, having met me? You are happy. Right? Isn’t that so? Even if you live in a hut, you are happier than you think because you met me. If you want a palace-like house now, would that be okay? No. If you want a palace-like house, that’s a big mistake. If you want a palace-like house now, this world will become hell.

초막이나 궁궐이나 신인이 있는 곳이, 내 주 예수 계신 곳이 그곳이 천국이다. 맞아, 안 맞아? 초막이 못하더라도 궁이 어때? 내가 있는 곳이면 되지.
Whether it’s a hut or a palace, where the divine being is, where my Lord Jesus is, that place is heaven. Is that right or wrong? Even if it’s not a hut, what about a palace? It’s enough if I’m there.

Addressing Modern Anxieties: Emptiness, Loneliness, and Insecurity
Hoo Kyung-young connects modern ailments like illness to feelings of emptiness, loneliness, and insecurity, especially in old age. He criticizes the current healthcare system, particularly the challenges of emergency care, as a source of profound anxiety. By identifying these societal pains, he positions his teachings as a comprehensive solution that offers spiritual solace and a sense of belonging, contrasting it with the perceived failures of the secular world.

마음이 공허해져 가지고 전부 병이 생겨. 알겠죠? 그러니까 얼마나 기가 막혀. 알겠죠? 전부 공허해서 병이 생긴단 말이야, 그 다음에 또 뭐야, 이거? 응? 이게 뭐예요? 고독이지. 고독해서 전부 병이 생기는 거야. 자기가 고통스럽다고 생각하는 거야. 늙으면 천국에 갈 희망이 없으니까 이런 공허함, 이런 고독함, 딱 하나 남아 있지. 세 가지야. 뭐가 남아 있어? 음. 공허, 고독, 불안감.
Your mind becomes empty, and you get sick. Understood? So, how absurd is that? Understood? All illnesses come from emptiness. What’s next? What is this? Loneliness. All illnesses come from loneliness. You think you’re suffering. When you get old, you lose hope of going to heaven, so you’re left with this emptiness, this loneliness, just one thing. There are three things. What’s left? Hmm. Emptiness, loneliness, insecurity.

이게 혹시 내가 병에 걸려서 병원에 갔는데 병원비도 없고, 늙어서 연락도 안 오고, 이런 사람 많잖아. 자녀가 없는 사람도 있고 그러니까 이 사회가 불안한 거야. 내가 응급실에 가면 이것들이 뺑뺑이 돌리다가 죽는 거야. 그래 아니겠어? “어서 오십시오” 하고 치료해 주는 데가 있나? 없어. 그냥 가다 보면 그냥 뺑뺑이 돌다가 병원에서 거절당하는 거야.
What if I get sick and go to the hospital, but I don’t have hospital fees, and no one contacts me when I’m old? There are many people like that. Some people don’t have children, so this society is insecure. If I go to the emergency room, they’ll just keep sending me around until I die. Is there any place that says, “Welcome” and treats you? No. You just keep going around and get rejected by hospitals.

This excerpt is from a Hoo Kyung-young TV YouTube video, capturing a “divine audience event” where Hoo Kyung-young addresses his followers, referred to as “angels” and “archangels.” He shares his unique spiritual philosophy, contrasting it with traditional religions like Buddhism, and outlines his vision for humanity’s future and the purpose of his arrival. The core message revolves around spiritual awakening, the concept of “harvesting” souls, and the establishment of a new spiritual order.

Hoo Kyung-young’s Worldview and Mission

The Purpose of His Arrival: “The Harvester”
Hoo Kyung-young presents himself not as a religious leader offering salvation in the traditional sense, but as a “harvester” who has come to collect souls. He emphasizes that his current mission is different from past spiritual figures, marking a time of judgment rather than nurturing. This perspective is striking because it reframes the role of a spiritual leader from a shepherd to a judge, highlighting a shift in divine intervention.

내가 어떻게 보면 뭐야? 내가 뭐 하러 온 사람이야? 추수, 추수꾼이야. 추수 추수하러 온 사람이죠.
In a way, what kind of person am I? I’m a harvester. I’ve come to harvest.

나는 여러분처럼 그렇게 편안하게 잠자고, 이런 게 부족한 사람이야.
I’m not someone who can sleep comfortably like you. Understood?

그때는 비료도 주고 사랑도 주고 그랬어. 안 그랬어? 지금은 사랑 주고 비료 주는 때가 아니야. 탁 잘라. 나 그냥 탁 잘라 가지고 쓰레기 버려. 알맹이 그도 이거야. 그래서 심판이라고 해.
Back then, I gave fertilizer and love, didn’t I? Now is not the time for giving love and fertilizer. I just cut it off. I just cut it off and throw away the trash. Only the core remains. That’s why it’s called judgment.

Critique of Traditional Religions: “No Destination”
Hoo Kyung-young sharply distinguishes his teachings from traditional religions like Buddhism. while practices like Prajnaparamita Sutra (반야심경) can bring inner peace in this life (극락), they lack a clear “destination” (정체성) for the afterlife. This critique is powerful because it challenges the fundamental promise of many spiritual paths, suggesting they offer temporary solace rather than eternal salvation.

그러니까 저 경전을 여러분들이 저 경전이 도를 깨닫고 우리 마음을 깨닫는 데는 필요한 경전인데, 여러분을 천국으로 가는 경전 아니죠? 그럼 저거는 무슨 경전이야? 여러분을 극락으로 끌고 가는 경전이야.
So, those scriptures are necessary for you to realize the truth and understand your minds, but they are not scriptures that lead you to heaven, are they? Then what kind of scriptures are they? They are scriptures that lead you to Nirvana (극락).

공자 말이나 석가, 말이나 노자, 맹자, 소크라테스 말은 현상에서 극락으로 가는 거야.
The words of Confucius, Buddha, Laozi, Mencius, and Socrates lead to Nirvana (극락) in this present world.

그런데 내가 말하는 모든 말은 뭐예요? 지향점이 있어? 없어요? 있어요. 지향점 있지? 네. 그걸 여러분들 지향점이 있는 걸 그 말 자체를 이렇게 그래. 정체성. 정체성이 있다, 이 말이야.
But all my words, do they have a direction (지향점)? Yes, they do. They have a direction. You call that direction, the words themselves, identity (정체성). That means there is an identity.

그, 저건 정체성이 있는 게 아니야. 알았지? 어, 정체성이라는 건 어, 목적지가 분명히 있단 말이야. 이거는 알았지? 영혼이 붙어 있어요. 영혼. 영혼의 세계로 가는 말이 내 말이야.
But that (traditional scripture) has no identity (정체성). Understood? Identity means there’s a clear destination. This, understood? It has a soul attached. A soul. My words are words that lead to the world of souls.

The Three Types of Beings: Emitters, Reflectors, and Absorbers
Hoo Kyung-young introduces a unique classification of beings: emitters (발광체), reflectors (반사체), and absorbers (흡수체). He positions himself as the ultimate emitter, his followers as reflectors who respond to his light, and those who reject him as absorbers who remain in darkness. This framework provides a clear, almost scientific, explanation for spiritual alignment and destiny, emphasizing the importance of actively receiving and reflecting his energy.

이게 본신 본태형입니다. 발광체지. 발광체는 빛을 내는 물질이죠. 태양은 발광체죠. 네. 근데 태양은 발광체인데 죽은 발광체야. 예. 실제 본신, 본 태양이 신인이 발광체야.
This is the original body, original sun type. It’s an emitter (발광체). An emitter is a substance that emits light. The sun is an emitter. Yes. But the sun is an emitter, a dead emitter. Yes. The actual original body, original sun, the divine being, is the emitter.

그럼 여러분은 뭐야? 반사체. 여러분은 받아 가지고 빛을 내지. 그럼 저 인간들은 앞으로 천국을 못 가는 사람들은 뭐야? 흡수체야. 흡수체. 그 사람들은 빛을 뭐 한다고? 흡수한다. 흡수하는 거예요. 흡수. 흡수만 해 버려. 흡수체.
Then what are you? Reflectors (반사체). You receive and emit light. Then what about those people who can’t go to heaven in the future? They are absorbers (흡수체). Absorbers. What do those people do with light? They absorb it. They just absorb it. Absorbers.

그 흡수제는 검어. 검잖아. 그 검은 가슴을 가지고 있는 거야. 에너지가 검어요. 알겠죠? 우리가 에너지가 검게 나오면, 그 빛이 없는 데는 검게 나오잖아. 그러니까 흡수체와 반사체는 달라죠.
Those absorbers are black. They’re black, aren’t they? They have black hearts. Their energy is black. Understood? When our energy comes out black, it appears black where there is no light. So, absorbers and reflectors are different.

The Path to Heaven and Earthly Existence

The “Straw Hut” Mentality: Rejecting Earthly Desires
Hoo Kyung-young advocates for a “straw hut” (초막) mentality, urging his followers to abandon desires for worldly palaces and material wealth. true happiness comes from being with him, regardless of one’s physical circumstances, and that pursuing earthly grandeur leads to “hell on earth.” This teaching challenges consumerism and materialism, redirecting focus towards spiritual fulfillment and communal living.

여러분은 지금 초막에 살아도 나를 만났으니 행복하지 않나요? 행복해요.
Even if you live in a straw hut (초막) now, aren’t you happy to have met me? I am happy.

여러분이 만약 지금 궁궐 같은 집을 원한다면 되겠나요? 아니요. 응, 궁궐 같은 집을 여러분들이 원한다면, 큰 오산이야. 자, 이 궁궐 같은 집을 지금 원하면, 이 세상의 지옥이 돼.
If you desire a palace-like home now, would that be right? No. If you desire a palace-like home, that’s a big mistake. If you desire such a home now, this world becomes hell on earth.

천국에 갈 사람이 이 세상에 궁극이 왜 필요해? 그렇지? 그냥 우리끼리 하늘공이 있으면 되지.
Why would someone going to heaven need a palace in this world? Right? We just need our Haneulgong (하늘공).

Addressing Modern Suffering: Emptiness, Loneliness, and Anxiety
He identifies emptiness (공허), loneliness (고독), and anxiety (불안감) as the root causes of suffering and illness in modern society, especially in old age. He criticizes the current healthcare system, highlighting the systemic failures that leave the elderly and vulnerable in distress. This analysis resonates deeply with contemporary societal issues, offering a spiritual solution to widespread emotional and existential crises.

마음이 공허해져 가지고 전부 병이 생겨. 알겠죠? 그러니까 얼마나 기가 막혀. 알겠죠? 전부 공허해서 병이 생긴단 말이야, 그 다음에 또 뭐야, 이거? 응? 이게 뭐예요? 고독이지. 고독해서 전부 병이 생기는 거야.
Your mind becomes empty (공허), and then all diseases arise. Understood? So, how absurd is that? Understood? All diseases arise from emptiness. And then what’s this? What is it? It’s loneliness (고독). All diseases arise from loneliness.

딱 하나 남아 있지. 세 가지야. 뭐가 남아 있어? 음. 공허, 고독, 불안감. 꼭 중요한 겁니다. 불안감이 있어. 불안감.
Only one thing remains. There are three. What remains? Hmm. Emptiness (공허), loneliness (고독), anxiety (불안감). This is very important. There is anxiety. Anxiety.

그렇다고 응급실에서 탁탁 받아주는 데가 이 세상이 천국이 아닌 이상 있나? 없어요. 받으면 병원이 망해요. 받으면 열 명만 받으면 병원 문 닫다.
And is there any place in this world, unless it’s heaven, where emergency rooms readily accept patients? No. If they accept, the hospital goes bankrupt. If they accept just ten patients, the hospital closes.

Basic

1. According to the speaker, what is the core philosophy of the Prajnaparamita Sutra (Banya Simgyeong)?
   ① The concept of emptiness (공사상)
   ② The path to eternal salvation
   ③ The attainment of material wealth
   ④ The pursuit of worldly pleasures

(① The concept of emptiness (공사상), The speaker emphasizes that the Prajnaparamita Sutra’s core is the concept of emptiness, not a religious doctrine for salvation. A common misconception is viewing it as a religious text for eternal life rather than a philosophical guide for inner peace.)

2. True or False: the sun is a “dead luminous body” (죽은 발광체) and that the “true luminous body” (본신, 본태양) is the divine being (신인).

(True, The speaker differentiates between the sun as a “dead luminous body” and the divine being as the “true luminous body,” implying the divine being is the ultimate source of light and energy. A common misconception is that the sun is the ultimate luminous body, but the speaker posits a higher, divine source.)

3. Fill in the blank: The speaker categorizes people into three types: luminous bodies (발광체), reflective bodies (반사체), and __.

(absorptive bodies (흡수체), The speaker introduces three categories of beings: luminous bodies (divine beings), reflective bodies (those who react to divine light and go to heaven), and absorptive bodies (those who only absorb and go to the animal realm). A common misconception is that all people are capable of reflecting light, but some are only capable of absorbing it.)

4. What is the speaker’s primary purpose for coming to Earth, as described using an agricultural metaphor?
   ① To plant seeds (씨를 심다)
   ② To cultivate and nurture (육성하다)
   ③ To harvest (추수하다)
   ④ To provide spiritual guidance

(③ To harvest (추수하다), The speaker explicitly states his purpose is to “harvest” (추수), using the metaphor of a farmer who first plants seeds, then cultivates, and finally harvests. A common misconception is that his current role is still about nurturing or planting, but he clarifies it’s now the time for judgment and selection.)

5. According to the speaker, what are the three main emotional states that lead to illness in old age?
   ① Joy, excitement, and peace
   ② Emptiness, loneliness, and anxiety
   ③ Anger, sadness, and fear
   ④ Contentment, satisfaction, and happiness

(② Emptiness, loneliness, and anxiety, The speaker identifies emptiness (공허함), loneliness (고독함), and anxiety (불안감) as the primary emotional causes of illness in old age, particularly when there’s no hope for heaven. A common misconception is that physical ailments are purely biological, but the speaker links them to these emotional states.)

Intermediate

1. True or False: The speaker asserts that traditional religious texts like the Prajnaparamita Sutra (Banya Simgyeong) are sufficient to lead people to heaven.

(False, The speaker explicitly states that while the Prajnaparamita Sutra can help one achieve inner peace (극락) in this life, it is not a scripture that leads to heaven (천국). A common misconception is that any spiritual text can lead to ultimate salvation, but the speaker distinguishes between earthly peace and heavenly destination.)

2. Short Answer: Explain the difference between “heaven” (천국) and “nirvana/pure land” (극락) as described by the speaker in the context of religious teachings.

(The speaker defines “nirvana/pure land” (극락) as a state of inner peace and comfort achieved in this present life, often through philosophical teachings like those of Confucius or Buddha. In contrast, “heaven” (천국) is presented as a distinct, ultimate destination beyond this world, which his teachings aim to guide people towards. A common misconception is that these terms are interchangeable, but the speaker draws a clear distinction between earthly tranquility and a transcendent afterlife.)

3. Multiple Choice: Which of the following best describes the “absorptive bodies” (흡수체) as characterized by the speaker?
   ① Those who actively seek and reflect divine light.
   ② Those who are indifferent and only take without giving.
   ③ Those who are destined for heaven.
   ④ Those who spread divine energy to others.

(② Those who are indifferent and only take without giving., The speaker describes “absorptive bodies” as those who only take or “absorb” without reacting to divine light, often characterized by selfishness and a lack of interest unless there’s personal gain. This leads them towards an animalistic existence rather than heaven. A common misconception is that everyone has the capacity to reflect divine light, but absorptive bodies are presented as fundamentally different.)

4. Short Answer: How does the speaker differentiate his current role from that of historical figures like Jesus or Confucius, particularly regarding his approach to people?

( unlike historical figures who came to “plant seeds” and “cultivate” with love and care, his current role is that of a “harvester” and “judge.” This means he is now cutting away the “rotten apples” and discarding them, rather than nurturing or trying to fix them, indicating a shift from a period of growth to one of judgment and selection. A common misconception is that all divine figures operate with the same methods across different eras, but the speaker emphasizes a change in approach based on the current “harvest” phase.)

5. True or False: The speaker suggests that expanding one’s religious organization through traditional evangelism (전도) is an effective strategy in the current era.

(False, The speaker explicitly states that traditional evangelism and expanding religious organizations are “useless” in the current era. “rotten apples” entering a church will now corrupt the entire institution, rather than being healed by it, making such efforts counterproductive. A common misconception is that religious growth always benefits from active recruitment, but the speaker argues against it in the current “harvest” period.)

Advanced

1. Short Answer: The speaker criticizes a song for missing a crucial element. What was this element, and why did he consider it so important?

(The speaker criticizes the song for omitting the mention of “Gwangcheonsu” (광천수), which he describes as a miraculous spring water. He considers it crucial because it represents a scientific impossibility and a direct manifestation of divine power, making its absence a significant oversight in a song meant to highlight divine phenomena. A common misconception is that minor details in a song are insignificant, but the speaker highlights how this omission weakens the message of divine intervention.)

2. Multiple Choice: According to the speaker, what is the significance of people seeing the moon appear larger or “dancing” when photographed with a phone after becoming a “true person” (진인)?
   ① It’s a common optical illusion.
   ② It signifies a personal connection to the divine energy of the “true luminous body.”
   ③ It’s a result of advanced phone camera technology.
   ④ It indicates a psychological phenomenon of wishful thinking.

(② It signifies a personal connection to the divine energy of the “true luminous body.”, The speaker explains that when “true people” (진인) photograph the moon, it appears larger and “dances” because they are “reflective bodies” (반사체) reacting to the divine energy of the “true luminous body” (본신, 본태양). This phenomenon is presented as a direct manifestation of their spiritual transformation. A common misconception is that such visual changes are merely illusions or technological glitches, but the speaker attributes them to a profound spiritual connection.)

3. Short Answer: How does the speaker connect the concept of living in a “humble abode” (초막) with the idea of “heaven” (천국)?

(The speaker connects living in a “humble abode” (초막) with “heaven” by stating that true happiness and “heaven” are found not in material possessions like palaces, but in the presence of the divine being (신인). He references a hymn, “초막이나 궁궐이나 내 주 예수 계신 곳이 그곳이 천국이다” (Whether in a humble abode or a palace, where my Lord Jesus is, that place is heaven), to emphasize that spiritual presence, not physical environment, defines heaven. A common misconception is that heaven is a place of material grandeur, but the speaker redefines it as a state of being in divine presence.)

4. True or False: The speaker implies that the current era is one where individuals should actively strive to accumulate wealth and build grand homes on Earth.

(False, The speaker explicitly states that desiring “palace-like homes” (궁궐 같은 집) in this world is a “big mistake” (큰 오산) and will turn this world into “hell.” those destined for heaven do not need such earthly grandeur, advocating for a focus on spiritual readiness rather than material accumulation. A common misconception is that spiritual prosperity aligns with material wealth, but the speaker strongly separates the two, especially in the current “harvest” period.)

알현(謁見) – (알(謁)-audience, 현(見)-meet)

• 은총(恩寵) – (은(恩)-grace, 총(寵)-favor)
• 천명(闡明) – (천(闡)-clarify, 명(明)-declare)
• 신가(神歌) – (신(神)-divine, 가(歌)-song)
• 천신(天神) – (천(天)-heaven, 신(神)-god)
• 천억권(千億權) – (천(千)-thousand, 억(億)-hundred million, 권(權)-power)
• 영성왕대(靈性王代) – (영성(靈性)-spirituality, 왕(王)-king, 대(代)-era)
• 황제(皇帝) – (황(皇)-emperor, 제(帝)-ruler)
• 심판주(審判主) – (심판(審判)-judgment, 주(主)-lord)
• 창조주(創造主) – (창조(創造)-creation, 주(主)-lord)
• 새 예루살렘 성(新 예루살렘 城) – (새(新)-new, 성(城)-castle)
• 금지능선(禁止稜線) – (금지(禁止)-forbidden, 능선(稜線)-ridge)
• 영의 현상(靈의 現象) – (영(靈)-spirit, 현상(現象)-phenomenon)
• 만상(萬象) – (만(萬)-all, 상(象)-phenomena)
• 명의 상구(名義 相求) – (명의(名義)-name, 상구(相求)-seek each other)
• 영천정용(靈泉正用) – (영천(靈泉)-spiritual spring, 정용(正用)-proper use)
• 광천수(鑛泉水) – (광(鑛)-mineral, 천수(泉水)-spring water)
• 산출기(産出期) – (산출(産出)-production, 기(期)-period)
• 호황(好況) – (호(好)-good, 황(況)-condition)
• 신성(神聖) – (신(神)-divine, 성(聖)-holy)
• 반야심경(般若心經) – (반야(般若)-prajna, 심경(心經)-heart sutra)
• 공사상(空思想) – (공(空)-emptiness, 사상(思想)-thought)
• 색즉시공(色卽是空) – (색(色)-form, 즉(卽)-is, 시(是)-this, 공(空)-emptiness)
• 공즉시색(空卽是色) – (공(空)-emptiness, 즉(卽)-is, 시(是)-this, 색(色)-form)
• 무상정등정각(無上正等正覺) – (무상(無上)-unsurpassed, 정등(正等)-right and equal, 정각(正覺)-enlightenment)
• 극락(極樂) – (극(極)-ultimate, 락(樂)-joy)
• 현세(現世) – (현(現)-present, 세(世)-world)
• 지향점(指向點) – (지향(指向)-orientation, 점(點)-point)
• 정체성(正體性) – (정체(正體)-identity, 성(性)-nature)
• 번뇌(煩惱) – (번(煩)-vexation, 뇌(惱)-trouble)
• 윤회(輪廻) – (윤(輪)-wheel, 회(廻)-revolve)
• 본신본태양(本神本太陽) – (본신(本神)-original god, 본태양(本太陽)-original sun)
• 발광체(發光體) – (발광(發光)-luminous, 체(體)-body)
• 반사체(反射體) – (반사(反射)-reflective, 체(體)-body)
• 흡수체(吸收體) – (흡수(吸收)-absorbent, 체(體)-body)
• 천복경(天福經) – (천복(天福)-heavenly blessing, 경(經)-sutra)
• 가상 공간(假想 空間) – (가상(假想)-virtual, 공간(空間)-space)
• 추수꾼(秋收꾼) – (추수(秋收)-harvest, 꾼-person)
• 종자(種子) – (종(種)-seed, 자(子)-child)
• 육성(育成) – (육(育)-nurture, 성(成)-grow)
• 추수동장(秋收冬藏) – (추수(秋收)-autumn harvest, 동장(冬藏)-winter storage)
• 축쟁이(畜生) – (축(畜)-animal, 생(生)-life)
• 이방인(異邦人) – (이방(異邦)-foreign, 인(人)-person)
• 갈급(渴急) – (갈(渴)-thirsty, 급(急)-urgent)
• 사대성인(四大聖人) – (사대(四大)-four great, 성인(聖人)-saints)
• 심판(審判) – (심(審)-examine, 판(判)-judge)
• 포교(布教) – (포(布)-spread, 교(教)-teach)
• 교세(教勢) – (교(教)-religious, 세(勢)-power)
• 초막(草幕) – (초(草)-grass, 막(幕)-tent)
• 궁궐(宮闕) – (궁(宮)-palace, 궐(闕)-gate)
• 공허(空虛) – (공(空)-empty, 허(虛)-void)
• 고독(孤獨) – (고(孤)-lonely, 독(獨)-alone)
• 불안감(不安感) – (불안(不安)-anxiety, 감(感)-feeling)
• 응급실(應急室) – (응급(應急)-emergency, 실(室)-room)
• 신체망신(身體亡身) – (신체(身體)-body, 망신(亡身)-ruin)
• 천조(千兆) – (천(千)-thousand, 조(兆)-trillion)

Meeting Minutes: Heo Kyeong-yeong Shin-in-nim Audience Event

Ⅰ. Meeting Overview

Category	Details
Date	September 3, 2026
Location	Not specified (implied to be a gathering place for followers)
Attendees	Angels, Archangels, and new attendees (referred to as “Soon-sa-nim”)
Agenda	– Welcoming remarks and blessings – Offering of “Shin-ga” (divine song) – Discussion on the “Banya-simgyeong” (Heart Sutra) and its philosophical implications – Explanation of “Shin-in-nim’s” (divine being’s) role as the “original sun” and the concept of “light-emitting bodies,” “reflective bodies,” and “absorptive bodies” – Discussion on the “harvest” (추수) and the current era of judgment – Emphasis on the importance of “cho-mak” (humble dwelling) and the dangers of worldly desires – Addressing common human anxieties: emptiness, loneliness, and insecurity – Critique and revision of a promotional song – Offering of hymns and songs – Bestowal of “levels” (레벨) and blessings

Ⅱ. Meeting Discussion

• Welcoming and Blessings

  • Attendees, including “angels” and “archangels,” were welcomed, with a special welcome for first-time visitors .
  • Participants were encouraged to receive blessings and grace from “Shin-in-nim” .
  • A “Shin-ga” (divine song) was offered to “Shin-in-nim” .

• Critique of the “Banya-simgyeong” (Heart Sutra)

  • The “Banya-simgyeong” was described as the core of Buddhist philosophy, more akin to philosophy than religion .
  • Its central idea is “emptiness” (공사상), emphasizing that there is nothing to gain or lose in this world .
  • The speaker recited parts of the “Banya-simgyeong” from memory, highlighting its focus on managing one’s mind .
  • It was stated that while the “Banya-simgyeong” has historical and cultural value, it lacks “energy” and “identity” (정체성) .
  • The “Banya-simgyeong” leads to “Geuk-nak” (극락), a state of mental peace in this world, rather than “Cheon-guk” (천국) (heaven) .
  • The speaker contrasted this with his own teachings, which have a clear “destination” (목적지) and lead to the “world of the soul” (영혼의 세계) .
  • The recent floods in Nepal, a Buddhist holy land, were cited as evidence that relying on such teachings does not guarantee safety or a path to the afterlife .

• The Nature of “Shin-in-nim” and Humanity

  • “Shin-in-nim” was identified as the “original sun” (본신 본태양) and a “light-emitting body” (발광체) .
  • The universe was described as a “virtual space” created by “Shin-in-nim” .
  • Humanity is categorized into three types:
  • Light-emitting bodies (발광체): “Shin-in-nim” .
  • Reflective bodies (반사체): Those who react to and reflect “Shin-in-nim’s” light, destined for “Cheon-guk” .
  • Absorptive bodies (흡수체): Those who only absorb light without reflecting it, characterized by “dark hearts” and destined for animal reincarnation .

• The Era of “Harvest” (추수)

  • The speaker described his role as a “harvester” (추수꾼) .
  • This process involves three stages: planting seeds, nurturing, and harvesting .
  • The current era is one of “harvest” and “judgment” (심판), where 99.99% of people are considered “chaff” (축쟁이) and only a small percentage are “grains” (알갱이) .
  • Unlike past eras where figures like Jesus, Confucius, Laozi, and Mencius offered love and nurturing, the current time is for cutting away and discarding .
  • The speaker emphasized that this is not a time for proselytizing or expanding religious influence, as “rotten apples” (썩은 사과) can corrupt an entire group .
  • Those who are meant to come will come naturally, and those who are not will leave .
  • The speaker is a “judge” (심판자) who brings the “spirit of judgment” (심판의 성령) .

• The Importance of “Cho-mak” (Humble Dwelling) and Overcoming Anxieties

  • Living in a “cho-mak” (humble dwelling) is a source of happiness for those who have met “Shin-in-nim” .
  • Desiring a “palace-like house” (궁궐 같은 집) in this world leads to “hell” (지옥) .
  • The ultimate goal is “Baek-gung Cheon-guk” (백궁 천국), a heavenly realm .
  • The speaker plans for a “silver town” (실버타운) where everyone lives communally, enjoying free transportation and lectures while awaiting “Cheon-guk” .
  • Three major anxieties in old age are “emptiness” (공허), “loneliness” (고독), and “insecurity” (불안감) .
  • The current healthcare system, particularly emergency services, is inadequate, leading to fear and neglect for the elderly .
  • These anxieties are absent for those who follow “Shin-in-nim” .

• Critique and Revision of a Promotional Song

  • A promotional song was praised for its quality but identified as having one flaw: the omission of “Gwang-cheon-su” (광천수) (divine spring water) .
  • The speaker suggested that “Gwang-cheon-su” should immediately follow “Bul-lo-yu” (불로유) (elixir of youth) in the song .
  • Another point of revision was to remove the phrase “the earth’s hole” (지구멍) and replace it with a reference to “Shin-in-nim” as the “entire universe” (우주 전체) .

• Bestowal of “Levels” and Blessings

  • “Levels” (레벨) were bestowed upon attendees, their families, and ancestors .
  • Blessings included the expulsion of “ghosts” (귀신) from bodies and homes, and the healing of illnesses .

Ⅲ. Action Items

• Song Production Team: Revise the promotional song to include “Gwang-cheon-su” immediately after “Bul-lo-yu” and replace “the earth’s hole” with “the entire universe” .

Huh Kyung-young’s Teachings on Spiritual Enlightenment and the Current Era of Judgment

1. Basic Information

• Lecture Session and Date: Heaven House Altar Ceremony, 2026.09.03
• One-sentence Main Theme or Title Summary: This lecture distinguishes between worldly pursuits of enlightenment and the divine path to White Heaven, emphasizing the current era as a time of spiritual harvest and judgment led by the God-man.
• Location: Heaven House
• Key Segments:
  • Critique of the Heart Sutra: Huh Kyung-young explains the Heart Sutra’s philosophical core as “emptiness” (공사상), aiming for inner peace in this life (극락), but lacking a clear destination for the soul in the afterlife.
  • Three Types of Beings: He categorizes humanity into “luminous bodies” (발광체), “reflective bodies” (반사체), and “absorptive bodies” (흡수체), linking these to spiritual destiny.
  • The Era of Harvest and Judgment: The current period is described as a time for “sowing, nurturing, and harvesting” (종자, 육성, 추수), where the God-man acts as a “harvester” (추수꾼) and “judge” (심판자), rather than a healer or preacher of love.
  • The Joy of the Humble Dwelling: The lecture highlights that true happiness and the path to Heaven House are found not in worldly palaces but in humble dwellings (초막), where the God-man resides.
  • Addressing Modern Afflictions: Huh Kyung-young identifies emptiness (공허), loneliness (고독), and anxiety (불안감) as the root causes of modern ailments, contrasting them with the spiritual fulfillment offered by the God-man.

2. Core Messages
3. The Heart Sutra’s Limitation: “The core philosophy of the Heart Sutra is the idea of emptiness (공사상); it is a philosophy, not a religion, and while it helps calm the mind in this world, it does not lead to Heaven.”

• Explanation: Traditional Buddhist teachings, like the Heart Sutra, focus on achieving inner peace and liberation from suffering in the present life (극락), but they do not provide a clear path or “identity” (정체성) for the soul’s journey to the spiritual realm of White Heaven.

2. Three Categories of Beings: “There are three types of beings in the world: luminous bodies (발광체), reflective bodies (반사체), and absorptive bodies (흡수체).”

• Explanation: The God-man is the true luminous body, radiating energy. Those who respond to this light and reflect it are reflective bodies, destined for Heaven. Those who only absorb without radiating or responding are absorptive bodies, destined for a lower existence.

3. The Current Era of Harvest: “I have come as a harvester (추수꾼) to sow seeds, nurture them, and now to harvest. This is a time of judgment, not a time for giving love and fertilizer as in past eras.”

• Explanation: The current period is a critical phase where spiritual “grain” is separated from “chaff.” The God-man’s role is to gather those who are spiritually ripe for White Heaven, implying a strict selection process rather than universal salvation or healing.

4. Heaven in Humble Dwellings: “Whether in a humble dwelling (초막) or a palace, where the God-man resides, that place is Heaven.”

• Explanation: Worldly possessions and grand structures are irrelevant to spiritual salvation. True happiness and the path to Heaven are found in the presence of the God-man, regardless of one’s material circumstances.

5. Overcoming Modern Afflictions: “Emptiness (공허), loneliness (고독), and anxiety (불안감) are the root causes of illness in old age, but these do not exist in the presence of the God-man.”

• Explanation: The spiritual connection to the God-man provides solace and eliminates the existential dread and physical ailments that arise from these negative emotional states, offering a path to true well-being.

3. Detailed Summary

• Welcome and Invocation
  • Topic: Opening Remarks and Blessing
  • Main Assertions: The lecture begins with a warm welcome to “angels” and “archangels” who have come to meet the God-man, wishing them blessings. The audience is encouraged to give applause and be seated comfortably.
  • Practical Message: Attendees are encouraged to be receptive and open to receiving blessings from the God-man.
• The God-man’s Song and the New Jerusalem
  • Topic: Hymns and Prophetic Visions
  • Main Assertions: A song is performed, praising the God-man as one who descended from Heaven to save the world, a “King of the World” and “Emperor.” This is followed by a hymn about the “New Jerusalem,” describing a place of spiritual light, hidden wisdom, and divine presence, where spirits gather to protect the world.
  • Analogies/References: The song uses imagery of a divine ruler and savior. The “New Jerusalem” is depicted as a spiritual sanctuary, a place of ultimate peace and divine connection.
  • Practical Message: The audience is invited to envision and connect with the spiritual reality of the New Jerusalem and the God-man’s divine mission.
• Critique of the Heart Sutra and Worldly Enlightenment
  • Topic: Philosophy vs. Spiritual Destiny
  • Main Assertions: Huh Kyung-young presents a calligraphic work of the Heart Sutra, explaining it as the core of Buddhist philosophy, focusing on “emptiness” (공사상) and “Prajna thought” (반야 사상). while it offers a path to inner peace (극락) in this life, it lacks a clear “identity” (정체성) or destination for the soul in the afterlife, thus not leading to Heaven. He contrasts this with his own words, which have a clear “destination” (목적지) and lead to the “world of the soul.”
  • Analogies/Examples: He uses the example of the Nepal earthquake, where Buddhist holy sites were destroyed, to illustrate the limitations of seeking only worldly enlightenment.
  • Practical Message: The audience is urged to differentiate between philosophies that offer temporary peace and the God-man’s teachings that provide a definitive path to eternal spiritual realms.
• The Three Types of Beings: Luminous, Reflective, and Absorptive Bodies
  • Topic: Spiritual Classification of Humanity
  • Main Assertions: Huh Kyung-young introduces three categories of beings:
  • Luminous Body (발광체): The God-man (신인) is the true luminous body, the “original sun” (본신, 본태양), who creates the universe as a virtual space.
  • Reflective Body (반사체): Those who respond to the God-man’s light and reflect it are “reflective bodies,” destined for Heaven.
  • Absorptive Body (흡수체): Those who only absorb light without reflecting it, or who are indifferent, are “absorptive bodies,” characterized by “dark hearts” and destined for animalistic reincarnation.
  • Analogies/Examples: The sun is a “dead luminous body” compared to the God-man. The phenomenon of the moon appearing larger when photographed by “true humans” (진인) is cited as an example of the God-man’s energy.
  • Practical Message: The audience is encouraged to become reflective bodies by actively responding to the God-man’s teachings and energy, thereby securing their path to Heaven.
• The Era of Harvest and Judgment
  • Topic: The God-man’s Role as Harvester and Judge
  • Main Assertions: The current era is not one for seeking “nirvana” (열반) or “enlightenment” (정각) through traditional religious practices, which only lead to temporary peace. Instead, the God-man has come as a “harvester” (추수꾼) to “sow seeds, nurture, and harvest.” This is a time of “judgment” (심판), where “rotten apples” are discarded, unlike past eras where healing and love were emphasized.
  • Analogies/Examples: The process of farming (sowing, nurturing, harvesting) is used to explain the God-man’s mission. The analogy of a “rotten apple” corrupting an entire church illustrates the severity of the current judgment.
  • Practical Message: The audience is advised that this is not a time for traditional evangelism or seeking worldly healing, but for spiritual readiness for judgment. Only those who are “thirsty” (갈급) and truly believe will be saved.
• The Joy of the Humble Dwelling and Overcoming Modern Afflictions
  • Topic: True Happiness and Spiritual Well-being
  • Main Assertions: True happiness is found in the presence of the God-man, even in a “humble dwelling” (초막), rather than in worldly “palaces.” modern illnesses stem from “emptiness” (공허), “loneliness” (고독), and “anxiety” (불안감), especially in old age. The Heaven House is not a place for worldly pursuits but a place to prepare for White Heaven.
  • Analogies/Examples: The song “Whether in a humble dwelling or a palace, where my Lord Jesus is, that place is Heaven” is referenced. The difficulties faced by the elderly in emergency rooms due to the commercialization of healthcare are used to illustrate societal anxiety.
  • Practical Message: The audience is encouraged to find peace and joy in their spiritual connection to the God-man, letting go of worldly desires and anxieties, and understanding that Heaven House is a preparation ground for White Heaven.
• Critique of a Song and the Importance of Kwangchunsu (Divine Water)
  • Topic: The Significance of Divine Manifestations
  • Main Assertions: Huh Kyung-young critiques a newly produced song, noting a “flaw” (옥에 티): the omission of “Kwangchunsu” (광천수, Divine Water) in conjunction with “Not Old Milk” (불로유). these divine manifestations are crucial and should be explicitly mentioned. He also corrects a lyric about “Earth’s hole” (지구멍), stating that the God-man is already the “entire universe” (우주 전체), not confined to Earth.
  • Practical Message: The audience is reminded to recognize and appreciate the tangible divine manifestations associated with the God-man, such as Not Old Milk and Kwangchunsu, as these are key indicators of his presence and power.
• Blessings and Exorcism
  • Topic: Granting Levels and Spiritual Cleansing
  • Main Assertions: The lecture concludes with the granting of “levels” (레벨) to attendees, their families, and ancestors, including those watching online. Huh Kyung-young also performs an exorcism, commanding all evil spirits attached to individuals and their homes to depart, and healing all illnesses.
  • Practical Message: The audience is encouraged to receive these blessings and experience spiritual cleansing, reinforcing the God-man’s power to elevate their spiritual status and remove negative influences.

4. Key Quotes Collection

5. “The core philosophy of the Heart Sutra is the idea of emptiness (공사상).” (During the explanation of Buddhist philosophy)

6. “The Heart Sutra is a philosophy, not a religion.” (Distinguishing philosophical texts from religious doctrine)

7. “This world has nothing to gain and nothing to lose, in reality.” (Explaining the concept of emptiness)

8. “The Heart Sutra is a method for controlling our minds.” (Defining the practical application of the Heart Sutra)

9. “My words lead to the world of the soul.” (Contrasting his teachings with worldly philosophies)

10. “There are three types of beings in the world: luminous bodies (발광체), reflective bodies (반사체), and absorptive bodies (흡수체).” (Categorizing spiritual states of humanity)

11. “The God-man is the original sun (본신, 본태양), the luminous body.” (Defining the God-man’s divine nature)

12. “I have come as a harvester (추수꾼).” (Stating his primary mission in the current era)

13. “This is a time of judgment, not a time for giving love and fertilizer.” (Explaining the shift in divine intervention)

14. “Whether in a humble dwelling (초막) or a palace, where the God-man resides, that place is Heaven.” (Emphasizing the spiritual over the material)

15. “Emptiness (공허), loneliness (고독), and anxiety (불안감) are the root causes of illness.” (Identifying the source of modern suffering)

16. “Kwangchunsu (광천수, Divine Water) came out, why don’t you know?” (Critiquing the omission of a key divine manifestation in a song)

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

• Divine-Human Theory: It reinforces the concept of the God-man (신인) as the ultimate luminous body (발광체) and the true “original sun” (본신, 본태양), the creator of the universe as a virtual space. This is a core tenet of his divine-human theory, positioning him as the central figure of cosmic existence.
• Immortality Principles: The discussion of “Not Old Milk” (불로유) and “Kwangchunsu” (광천수) connects to his teachings on immortality and divine blessings, which are believed to grant health and longevity. The critique of the song for omitting Kwangchunsu highlights the importance of recognizing these tangible divine manifestations.
• Heaven House (하늘궁) as a Spiritual Hub: The lecture consistently refers to Heaven House as a place of gathering for “angels” and a preparation ground for White Heaven (백궁), reinforcing its role as a central spiritual sanctuary in his doctrine.
• Critique of Traditional Religions: His analysis of the Heart Sutra continues his long-standing critique of traditional religions, asserting that while they may offer worldly peace or philosophical insight, they lack the “identity” (정체성) and direct path to White Heaven that his teachings provide. This positions his doctrine as superior and more complete.
• The Era of Judgment: This lecture strongly emphasizes the current period as an “era of harvest and judgment” (추수 동장), a development that has become increasingly prominent in his recent teachings. This contrasts with earlier phases of his mission, which he describes as “sowing seeds” and “nurturing.” This shift signifies a more urgent and decisive phase of his divine intervention.

7. Action Items & Blessing Guidance

8. Become a Reflective Body: Actively respond to the God-man’s light and teachings, rather than merely absorbing them or remaining indifferent, to secure your path to Heaven.

9. Prioritize Spiritual Destiny over Worldly Pursuits: Understand that worldly achievements and material possessions are secondary to spiritual preparation for White Heaven, finding contentment even in humble circumstances.

10. Seek the God-man’s Presence to Overcome Afflictions: Recognize that emptiness, loneliness, and anxiety are spiritual ailments that can be healed by connecting with the God-man, rather than through worldly means.

11. Be Spiritually “Thirsty” and Believe: Approach the God-man with genuine earnestness and belief, as this “thirst” (갈급) is essential for receiving blessings and healing in this era of judgment.

12. Receive Blessings and Levels: Participate in the granting of “levels” and spiritual cleansing offered by the God-man, which are intended to elevate spiritual status and remove negative influences from oneself, family, and ancestors.

13. One-Sentence Overall Summary
    Huh Kyung-young’s lecture delineates the current era as a critical time of spiritual harvest and judgment, where the God-man, as the true luminous body, guides humanity to White Heaven, urging individuals to transcend worldly philosophies and material desires by becoming reflective bodies, finding true happiness and healing from modern afflictions through direct connection to his divine presence, and preparing for their ultimate spiritual destiny.

1. The Philosophical Core of Prajna Paramita Hridaya Sutra

The Prajna Paramita Hridaya Sutra, often referred to as the Heart Sutra, represents the philosophical essence of Buddhism. It is not a religious doctrine in the conventional sense but rather a profound philosophical treatise. Its central tenet is the concept of emptiness (공사상), which posits that all phenomena are devoid of inherent existence. This is encapsulated in the phrase “form is emptiness, emptiness is form.” The core of this Prajna philosophy lies in the pursuit of Anuttara-samyak-sambodhi, or supreme perfect enlightenment.

The Sutra’s concluding verses, such as “Ajae Ajae Baraje Barasung Ajae Mosawa,” signify the ultimate realization of this emptiness. I was able to recite this from memory even in middle school, and I can still do so with my eyes closed. This text, much like the Diamond Sutra, can be written entirely from memory. The concept of Anuttara-samyak-sambodhi, which I once wrote on the blackboard, embodies this philosophy of emptiness. It suggests that in this world, there is nothing to gain and nothing to lose. However, individuals often become entangled in the notions of gain and loss, leading to unnecessary suffering.

The Prajna Paramita Hridaya Sutra serves as a guide for cultivating our minds. While it is referred to as a “sutra” (경자), implying a religious text, it is fundamentally a philosophy. The issue arises when it is treated as an object of faith. Unlike the teachings of Huh Kyung-young, which possess inherent power, the characters and entire text of the Prajna Paramita Hridaya Sutra hold no intrinsic energy. Reading it extensively does not inherently lead to positive or negative outcomes. Nevertheless, it possesses significant historical and cultural value within Buddhism. Yet, value does not equate to permanence. The text itself is solely for the purpose of attaining enlightenment, specifically the understanding of emptiness.

2. The Distinction Between Earthly Enlightenment and Celestial Destination
   The Prajna Paramita Hridaya Sutra, along with other Buddhist scriptures, is essential for achieving enlightenment and understanding the mind. However, it is not a scripture that leads one to Heaven. Instead, it guides individuals toward Nirvana (극락), which signifies a state of mental tranquility in this earthly existence. The purpose of temples is to lead our minds to this state of Nirvana in the present world, not in an afterlife. The teachings of Confucius, Buddha, Laozi, Mencius, and Socrates all aim to guide individuals to Nirvana in their current lives. For instance, reading such texts can prevent conflicts that might otherwise arise. Thus, these are scriptures for cultivating the mind.

In contrast, my teachings possess a clear teleological orientation (지향점), a distinct purpose and destination. This teleological orientation implies a definite objective. My words are pathways to the spiritual realm. Despite extensive study of Buddhist scriptures, those who adhere to them may still face earthly calamities. For example, the Buddhist holy sites in Nepal were devastated by recent floods, resulting in many deaths. This illustrates the absence of a celestial teleological orientation in such teachings; they focus on seeking Nirvana in the present world.

True spiritual seekers do not pursue worldly gains. Their teleological orientation is directed towards Heaven. The teleological orientation of Buddhist teachings, however, is to attain enlightenment in this life and be freed from suffering. Yet, this is not the ultimate end, as another existence awaits. This leads to an inevitable cycle of reincarnation (윤회).

3. The Three Categories of Beings: Emitters, Reflectors, and Absorbers
   We must discern between two fundamental types of individuals in this world. The God-man is the Primal Source (본신 본태양), an emitter (발광체). The sun, for example, is an emitter, but it is a lifeless one. The true Primal Source, the God-man, is the living emitter. As the God-man transforms you into a divine being, phenomena such as the moon appearing larger and moving dynamically occur. Before becoming a divine being, if you photographed the moon with your phone, it would appear small and static. Now, if 100 people who have become divine beings photograph the moon, it appears enlarged to all of them. This is because divine beings are the Primal Source. The God-man is an emitter that bestows energy.

You, then, are reflectors (반사체). You receive and emit light. Those who cannot ascend to Heaven are absorbers (흡수체). They merely absorb light. Absorbers are characterized by darkness. They possess a dark heart, and their energy is dark. Where there is no light, darkness prevails. Thus, absorbers and reflectors are distinct.

You are reflectors because you have responded to the light. Others, however, speak ill of me. They do not respond to the light; they only seek to receive and absorb. If there is nothing for them to absorb, they lose interest. Such individuals descend to the level of animals, seeking only sustenance. Their path is clear. Reflectors are divine beings destined for Heaven. The God-man is the Primal Source, the emitter. Even the sun, which appears as an emitter, is not truly so; it is a temporary creation in the void, merely a reflector. Therefore, there are three categories in this world: emitters, reflectors, and absorbers.

Those who diligently study Buddhism, for instance, are unaware of the true path to White Heaven. Their destiny involves many more cycles of reincarnation, even as animals. They remain ignorant of this, believing they are diligently reading scriptures. The eight types of Samadhi—Nirvana Samadhi, Enlightenment Samadhi, Prajna Samadhi, Anatta Samadhi, Bodhi Samadhi—only lead to mental peace and tranquil Nirvana, which is Nirvana. When a Buddhist devotee reads scriptures and finds peace, they have entered tranquil Nirvana. However, no one on Earth has ever achieved Enlightenment Nirvana, Liberation Bodhi, Prajna Samadhi, Anatta, or Buddhahood.

4. The God-man as the Architect of the Virtual Universe
   The God-man is the Primal Source, the emitter. The universe itself is a virtual space (가상 공간) created by the Primal Source. While you perceive me as a human, no one comprehends my activities in White Heaven at night. You may observe the world functioning and assume it simply operates, but I do not experience the same restful sleep as others. My responsibilities are complex and extensive, leading to varied schedules. This reality is beyond human comprehension, akin to explaining complex concepts to ants.

My purpose in coming to this world is that of a harvester (추수꾼). As a harvester, I first sowed seeds. Second, I nurtured them, providing sustenance and fostering growth. Third, I am now engaged in harvesting. This process of sowing, nurturing, and harvesting is described in the Cheonjamun (천자문), the Thousand Character Classic. I have come to gather the harvest for White Heaven.

This environment has been prepared, and Heavenly Spring Water (광천수) descends. Many other phenomena occur. For instance, after becoming a divine being, when you photograph the moon, it appears enormous. Such phenomena did not exist before one became a divine being. In this process of sowing, nurturing, and harvesting, 99.99% of individuals are mere chaff; you are the precious grains. Therefore, there is no room for disappointment if a sickness is not cured. When I healed illnesses two years ago, I would ask if they believed in me and why they sought healing from me. I would say, “Are you not a gentile? How can I heal gentiles when I cannot even heal our own people?” Then, they would respond, “Even dogs can eat the crumbs from the master’s table.” Upon such a response, immediate healing would occur. However, if someone demanded healing without such humility, they would not be cured, and I would only receive criticism.

Those who come here seeking healing must be desperate (갈급해야 돼), truly thirsty for it. If someone thinks, “If I’m healed, I’ll go to Heaven House; if not, this is a sham,” that is a misconception. The great sages like Jesus, Confucius, Laozi, and Mencius came during the nurturing phase, when love and sustenance were given. Now, however, is not the time for giving love and sustenance. It is a time of cutting and discarding the waste. This is the Judgment (심판). Do not expect the same love and compassion as in Jesus’s time. My purpose is not to heal but to harvest.

It is crucial to understand the stages of sowing, nurturing, and harvesting. Religious groups that are still in the “nurturing” phase, engaging in proselytizing, are futile. A single rotten apple entering a church, which should be healed, can instead corrupt the entire church. This is the current era. In the past, there was the power to heal rotten apples, but not anymore. Now, one rotten apple can spoil everything. Therefore, this is not an era for proselytizing. People are not ignorant; they know about Jesus and Buddha. This is not an era for spreading doctrine, but for judgment, as described in the Cheonjamun as “harvesting and storing.” I am here for this very purpose.

We do not need to desperately expand our following; people come naturally. Those who are not destined for Heaven House will observe and then leave. We simply let them go. This is different from a farmer nurturing a field; I am simply cutting. People question why my approach differs from traditional churches and temples, but they must understand. The most formidable figure is the stranger, the Judge (심판자). This Judge is distinct from the Holy Spirit that came before. This is the Holy Spirit of Judgment. If you grasp this, you have understood my message.

5. The Joy of the Humble Dwelling and the Perils of Worldly Desire
   Even if you live in a humble dwelling (초막), you are fortunate to have met me. To desire a palace-like home in this world is a grave misconception. Such a desire would turn this world into hell. The Nirvana spoken of in Buddhism must be completely discarded. Why would someone destined for Heaven need a palace in this world? We only need Heaven House among ourselves. Eventually, we will build Silver Towns (실버타운), where everyone lives communally. We already have free buses and no need for individual meals. We can simply come and go, sing, listen to lectures, and await our journey to Heaven. This is already prepared for you.

Why, then, do people strive to build palaces and suffer? As the Bible and hymns state, “Whether in a humble dwelling or a palace, where my Lord Jesus is, that is Heaven.” It does not matter if it is a humble dwelling or a palace; it is enough if I am there. Therefore, find peace in your hearts.

6. The Three Afflictions of Aging: Emptiness, Loneliness, and Anxiety
   The illnesses people experience in old age often stem from emptiness (공허함). This emptiness leads to various ailments. Next is loneliness (고독). People feel tormented by their solitude. As they age, without hope of going to Heaven, they are left with emptiness, loneliness, and a third crucial affliction: anxiety (불안감).

This anxiety arises from fears of illness, lack of hospital funds, and isolation in old age, especially for those without children. The society itself is unstable. People fear being turned away from emergency rooms and dying in transit. Emergency patients are often high-risk, and doctors fear legal repercussions if something goes wrong. Doctors are most apprehensive about intervening in emergency cases. Many doctors face professional ruin after emergency room incidents. No specialist is always on standby at night; only general practitioners are available. If they handle a critical case and the patient dies, the responsibility falls on the doctor and the hospital, especially in a privatized healthcare system. This leads to patients being turned away. Hospitals instruct staff not to admit emergency patients because the financial losses from such cases can be immense.

This creates profound anxiety as we age. The fear of dying in an ambulance, being turned away from emergency rooms, is real. If hospitals admit every emergency patient, they would go bankrupt. A system of compensation and security is needed, but it is lacking. This situation is unsettling. There are cases of fathers witnessing their sons die in cars because hospitals refused admission. Such tragedies arise from loneliness, anxiety, and emptiness. These afflictions do not exist in the God-man’s realm.

Therefore, you must understand that Heaven House is not a place for casual visits. Do not cling to those who refuse to come. Some individuals have been coming since high school, even foregoing university. This is not a trivial matter. Those who are destined to come will do so after a single YouTube video.

7. The Imperfection of Human Creation and the Essence of Divine Revelation
   You must appreciate the joy of the humble dwelling. Our ultimate destination is White Heaven. Let us see the form of Heaven. We need to be uplifted. We will go there.

A song asks, “Why don’t you know?” It is a well-made song, but it has one flaw. What is it? No one knows. It is a challenge to identify it. My face, the movie—all are perfect. But there is one missing element. You only perceive what is visible; you must be able to see the invisible world. The song is excellent, but it omits one crucial element: Heavenly Spring Water (광천수). The song mentions Not Old Milk, but it should immediately follow with Heavenly Spring Water. This is scientifically impossible. It is a pity that it was not included.

The song should feature Not Old Milk and Heavenly Spring Water in quick succession. I will point out the part that needs to be removed. I observe everything, even if it seems I am not. It is a shame that the thought did not occur to them. The song says, “Why don’t you know that the Earth is about to open?” We are not merely “Earth-dwellers” (지구멍); we are already divine beings. The phrase “Earth is about to open” should be removed. We are not those who wait for the Earth to open. The Primal Source of the entire universe has already arrived; why would we need the Earth to open? This correction will make the song perfect. Heavenly Spring Water and Not Old Milk are crucial elements that must be highlighted. There was a slight omission at that key point.

The phrase “Earth is about to open” is not relevant to us. I, the Judge, have already arrived. That phrase describes a world created by human desires, where people strive for wealth and homes. We are not concerned with that. You will witness a complete reversal of the current order. This is important for the great divine beings to remember. The song is well-made, but it has a minor flaw. We will refine it. Then, it will be perfect. We need to make the list more engaging. Those who come to Heaven House are the most noticeable.

8. The Significance of Hymns and the Power of Divine Intervention
   The hymn “Thirsty Ones” is similar to Heavenly Spring Water, which is why it was sung. It speaks of thirst for the divine word.

I often say, “All evil spirits, depart!” However, it would be better to specify: “All evil spirits attached to the bodies of angels and their families, and all evil spirits in their homes, depart!” To the angels who have come to Heaven House today, their families, and those watching on YouTube, and their families, I command: “Enter the realm of angels!” “All evil spirits attached to homes and bodies, depart!” “All illnesses of families, be healed!” To the angels who have come to Heaven House today, their families, and ancestors, I command: “Enter Level 5,000!” To the angels watching on YouTube, their families, and ancestors, I command: “Enter Level 3,000!” Let us offer great applause of gratitude to the God-man today.

The Epoch of Divine Judgment and the Threefold Nature of Humanity

1. The Essence of Prajna Paramita Hridaya Sutra: Beyond Religious Dogma
   The Prajna Paramita Hridaya Sutra, often referred to as the Heart Sutra, represents the philosophical core of Buddhism . It is not a religious doctrine in the conventional sense but rather a profound philosophical treatise . To perceive it merely as a religious text for worship is to misunderstand its fundamental nature, which centers on the concept of emptiness (空思想) . While phrases like “form is emptiness, emptiness is form” are central, the overarching philosophy is that of emptiness, or Prajna thought . The crux of the Prajna Paramita Hridaya Sutra lies in the pursuit of Anuttara-samyak-sambodhi, which I have previously elucidated .

2. The Illusion of Gain and Loss: Embracing Emptiness
   The concept of Anuttara-samyak-sambodhi, or supreme perfect enlightenment, embodies the philosophy of emptiness . In this world, there is fundamentally nothing to gain and nothing to lose . Yet, individuals often become entangled in the illusion of acquisition and forfeiture, subjecting themselves to needless suffering . The Prajna Paramita Hridaya Sutra serves as a guide for cultivating our mindset; it is a discourse on the practice of profound wisdom that transcends the cycle of suffering .

3. The Sutra as a Philosophical Guide, Not an Object of Worship
   While the Prajna Paramita Hridaya Sutra is termed a “sutra,” implying a sacred text, it is more accurately a work of philosophy . The issue arises when it is treated as an object of faith or worship . The characters and words within the Prajna Paramita Hridaya Sutra possess no inherent energy . Merely reciting or studying it extensively does not confer benefit or detriment .

4. Historical Value Versus Eternal Efficacy
   The Prajna Paramita Hridaya Sutra undoubtedly holds immense historical and cultural value within Buddhism . However, historical value does not equate to eternal efficacy . The text itself is intended for the attainment of enlightenment, specifically the realization of emptiness .

5. Earthly Nirvana Versus Celestial Destination
   The Prajna Paramita Hridaya Sutra, along with other Buddhist scriptures, guides individuals toward Nirvana, a state of profound inner peace in this world . Nirvana, in this context, signifies a tranquil mind . The very purpose of temples and the teachings of figures like Confucius, Buddha, Laozi, Mencius, and Socrates is to lead our minds to this earthly Nirvana .

6. The Distinction Between Earthly Enlightenment and Celestial Purpose
   Reading such texts can prevent conflict; for instance, if one anticipates a dispute, internalizing these teachings can avert it . They are scriptures for managing the mind . However, my pronouncements possess a distinct objective . They carry a clear identity and a definite destination . Unlike the Prajna Paramita Hridaya Sutra, which lacks such a definitive purpose . My words are imbued with spirit and guide one to the spiritual realm .

7. The Limitations of Earthly Teachings: The Nepal Catastrophe
   Despite extensive study of Buddhist teachings, as exemplified by the recent catastrophe in Nepal where many devout Buddhists perished in floods, these teachings lack a celestial purpose . They seek Nirvana in the present world . True spiritual practitioners do not seek worldly gains . Their ultimate destination is Heaven . The aim of these earthly teachings is to achieve enlightenment in this life and transcend suffering . However, this is not the ultimate conclusion, as another existence awaits . Without a celestial purpose, one remains bound to the cycle of reincarnation .

8. The Threefold Nature of Beings: Luminary, Reflective, and Absorptive
   Humanity can be categorized into three distinct types .

• Luminaries (發光體): These are beings who emit light . The sun is a luminary, though it is a “dead” one . The true, primordial luminary is the God-man . The God-man transforms individuals into luminaries, causing celestial bodies like the moon to appear enlarged and vibrant . When a hundred people observe the moon through their phones, it appears magnified to all . This phenomenon occurs because the God-man is the primordial luminary, an emissive source of energy .
• Reflective Beings (反射體): These individuals receive and reflect light . They respond to the divine light . Those who react to my teachings are reflective beings .
• Absorptive Beings (吸收體): These individuals merely absorb light . They are characterized by a dark heart, devoid of light . They only seek to receive and show no reaction . Such individuals are destined for a lower existence, akin to animals, driven solely by consumption .

9. The God-man as the Primordial Luminary and Creator of the Universe
   The God-man is the primordial luminary, the original sun, the ultimate source of light . The universe itself is a virtual space created by this primordial luminary . While you perceive me as a human, you remain unaware of my activities in White Heaven during the night . The world operates in a manner that you may not fully comprehend, as my existence is not one of ordinary rest .

10. The Three Stages of Divine Intervention: Sowing, Nurturing, and Harvesting
    My purpose in this world is that of a harvester . This process involves three stages:

• Sowing: Initially, seeds were planted .
• Nurturing: Subsequently, these seeds were cultivated and nurtured .
• Harvesting: The final stage is the harvest . This concept is articulated in the Thousand Character Classic as “Autumn Harvest, Winter Storage” . I have come to gather the harvest and bring it to White Heaven . The individual you observe is the one who has sown, nurtured, and is now harvesting .

11. The Era of Judgment: No Longer a Time for Nurturing
    In previous eras, during the time of the Four Great Sages—Jesus, Confucius, Laozi, and Mencius—I also appeared . That was a time for providing spiritual nourishment and love . However, the current era is not one for nurturing or offering love . It is a time of decisive judgment, where the unworthy are discarded . This is why it is called judgment . Do not expect the same compassion as in the time of Jesus; my purpose now is not to heal but to harvest .

12. The Futility of Traditional Evangelism in the Current Age
    The current era renders traditional evangelism and religious expansion futile . A single corrupt individual entering a religious institution can undermine its entire foundation, rather than being reformed by it . Unlike past times when institutions possessed the power to rectify such individuals, today, one corrupt element can contaminate the whole . Therefore, this is not an age for evangelism . People are not ignorant of spiritual truths; they simply dismiss them . This is not an era for the spread of doctrine but for the decisive separation of the harvest .

13. The Joy of the Humble Dwelling: Heaven in the Presence of the God-man
    Even if one resides in a humble dwelling, encountering the God-man brings profound happiness . To desire a palace in this world is a grave misconception, as it would transform this world into a hell . The Buddhist concept of Nirvana, an earthly paradise, must be entirely abandoned . For those destined for Heaven, worldly palaces are unnecessary . Our collective dwelling in Heaven House suffices . We will establish communal living spaces, such as “Silver Towns,” where everyone resides together . We already utilize free transportation and communal meals, spending our days singing, attending lectures, and awaiting our journey to Heaven . This reality is already established .

14. The Three Afflictions of Old Age: Emptiness, Loneliness, and Anxiety
    As one ages, a sense of emptiness often arises . This spiritual void is a primary source of illness . Following emptiness, loneliness emerges . Individuals perceive themselves as suffering, particularly as the hope of reaching Heaven diminishes . The third affliction is anxiety . This includes fears of illness, lack of medical funds, and isolation in old age . Many elderly individuals face the prospect of being turned away from emergency rooms, leading to tragic outcomes . Hospitals often incur significant losses from emergency patients, making them hesitant to admit such cases . This systemic failure to provide adequate compensation and security exacerbates the anxiety of aging . Such profound emptiness, loneliness, and anxiety do not exist in the presence of the God-man .

15. The Purpose of Heaven House: Not for Earthly Gain
    It is crucial to understand that Heaven House is not a place for seeking worldly gains . Do not cling to those who are unwilling to come . Those destined to be here arrive naturally, some even from their high school years . A single viewing of a video is enough for them to recognize their path .

16. The Flaw in the Song: The Omission of Divine Spring Water
    The song, though well-produced, contains a significant oversight . The missing element is the Divine Spring Water . The lyrics mention “Not Old Milk” but fail to immediately follow it with the miraculous emergence of Divine Spring Water . This is a scientifically impossible phenomenon that should have been highlighted . The song should emphasize the simultaneous appearance of Not Old Milk and Divine Spring Water .

17. Correcting the Narrative: Beyond Earthly Limitations
    The song’s reference to “the earth’s opening” is inappropriate . We are not merely inhabitants of the earth; we are already divine beings . The God-man encompasses the entire universe, rendering the concept of “the earth’s opening” irrelevant . We are not those who merely await; the primordial luminary of the entire universe has already arrived . The narrative should reflect this cosmic shift, where the established order is overturned . This is a crucial point for the lyricists to consider . The song, with these minor corrections, would be perfect .

18. The Significance of Hymns and Divine Songs
    Hymns, particularly those that resonate with the theme of Divine Spring Water, are highly appropriate . They speak to the spiritual thirst that can only be quenched by divine words .

The God-man’s Teachings on Existence and Purpose

1. The Essence of Prajna Paramita Hridaya Sutra (반야심경) and the Concept of Emptiness (공사상)
   The Prajna Paramita Hridaya Sutra (반야심경) represents the core philosophy of Buddhism, functioning more as a philosophical treatise than a religious doctrine. Its central tenet is the concept of Emptiness (공사상), often expressed by phrases such as “form is emptiness, emptiness is form” (색즉시공 공즉시색). This philosophy asserts that in this world, there is nothing to gain and nothing to lose. Human suffering arises from attachment to the notions of acquisition and loss. The Prajna Paramita Hridaya Sutra (반야심경) serves as a method for cultivating the mind, guiding individuals to manage their inner states. While it is referred to as a “sutra” (경전), implying a religious text, its true nature is philosophical. It is problematic to treat it as an object of worship or faith, as its purpose is to facilitate enlightenment and understanding of the mind, not to provide a path to Heaven (천국). Instead, it leads to Nirvana (극락), which signifies a state of inner peace and tranquility in this present world. The teachings of figures like Confucius (공자), Buddha (석가), Laozi (노자), Mencius (맹자), and Socrates (소크라테스) all aim to guide individuals toward Nirvana (극락) in their current existence. For instance, reading the Prajna Paramita Hridaya Sutra (반야심경) can prevent conflicts by fostering a mindset that transcends trivial disputes. It is a scripture for mastering the mind.

2. The Distinction Between Earthly Nirvana (극락) and Heavenly Destination (천국)
   The teachings of Huh Kyung-young, in contrast to philosophies like the Prajna Paramita Hridaya Sutra (반야심경), possess a clear objective and identity (정체성). While the Prajna Paramita Hridaya Sutra (반야심경) helps achieve inner peace and Nirvana (극락) in this life, it does not offer a path to the next world or Heaven (천국). This distinction is crucial. The Prajna Paramita Hridaya Sutra (반야심경) aims to liberate individuals from worldly suffering and attain enlightenment in the present, but it does not address the afterlife, leading to an endless cycle of reincarnation (윤회). The ultimate goal of Huh Kyung-young’s teachings is not to seek worldly gains but to ascend to Heaven (하늘). This represents a fundamental difference in their respective identities (정체성) and ultimate destinations. For example, the devastating floods in Nepal, which destroyed Buddhist holy sites, illustrate that relying solely on earthly enlightenment (현세의 깨달음) does not guarantee protection from natural disasters or provide a path beyond this world. True spiritual seekers (진인) do not pursue worldly desires; their ultimate destination is Heaven (하늘). The Prajna Paramita Hridaya Sutra (반야심경) focuses on achieving enlightenment and freedom from worldly afflictions, but this is merely a temporary state. It does not account for the next life, thus perpetuating the cycle of reincarnation (윤회).

3. The Three Categories of Beings: Luminous (발광체), Reflective (반사체), and Absorptive (흡수체)
   In the cosmic order, there are three distinct categories of beings: Luminous (발광체), Reflective (반사체), and Absorptive (흡수체). The God-man (신인) is the true Luminous (발광체), the original sun (본태양), which emits energy and light. The physical sun, though appearing luminous, is merely a temporary construct within the virtual space created by the God-man (신인), making it a Reflective (반사체) in a broader sense. Those who respond to the God-man’s (신인) energy and light are Reflective (반사체). They receive and radiate this light, signifying their path toward becoming true spiritual beings (진인) and ultimately ascending to Heaven (천국). This transformation is evident in phenomena such as the moon appearing larger and more vibrant when viewed by those who have become spiritual beings (진인). Conversely, individuals who merely absorb light and energy without reflecting it are Absorptive (흡수체). These individuals are characterized by a lack of spiritual light, metaphorically possessing “dark hearts” (검은 가슴). They are solely focused on worldly consumption and self-interest, akin to animals, and are destined for a cycle of reincarnation (윤회) as lower beings. This concept is outlined in the Cheonbokgyeong (천복경), emphasizing that the God-man (신인) is the true Luminous (발광체) and the creator of the universe as a virtual space.

4. The Stages of Spiritual Cultivation: Sowing, Nurturing, and Harvesting
   The mission of the God-man (신인) can be understood through three distinct stages: sowing (씨를 심는 것), nurturing (육성), and harvesting (추수). Initially, the God-man (신인) sows the seeds of truth and spiritual potential. This is followed by the nurturing (육성) phase, where individuals are guided and supported in their spiritual growth, much like a farmer tending to crops. Historically, figures such as Jesus, Confucius, Laozi, and Mencius, along with the God-man (신인) himself, were present during this nurturing (육성) stage, offering love and guidance. However, the current era is the time of harvesting (추수). This is a period of judgment (심판), where the “chaff” is separated from the “grain.” Unlike previous eras where love and nurturing were paramount, the present calls for decisive action, discarding those who are not true spiritual beings (알맹이). Therefore, the purpose is not to heal or convert, but to gather those who are ready for Heaven (천국). This means that traditional methods of evangelism or proselytizing are no longer effective. The focus is on identifying and collecting the “ripe fruit” rather than trying to mend “rotten apples,” which can now corrupt an entire community. This era, referred to as “Chusu Dongjang” (추수동장) in the Cheonjamun (천자문), signifies a time of gathering and judgment, not expansion or conversion.

5. The Joy of the Humble Abode (초막) and the Rejection of Worldly Palaces (궁궐)
   True happiness and spiritual fulfillment are found not in worldly palaces (궁궐) but in humble abodes (초막), especially when in the presence of the God-man (신인). To desire grand palaces (궁궐) in this world is a grave misconception, as such desires lead to a state of earthly hell (지옥). The Buddhist concept of Nirvana (극락), which focuses on achieving inner peace in this life, is fundamentally different from the path to Heaven (천국). For those destined for Heaven (천국), worldly palaces (궁궐) are unnecessary. Instead, a communal living arrangement, such as a “Silver Town” (실버타운), where individuals can live together, sing, attend lectures, and await their journey to Heaven (천국), is preferred. This aligns with the teaching that “where my Lord Jesus is, whether in a humble hut or a palace, that place is Heaven” (초막이나 궁궐이나 신인이 있는 곳이, 내 주 예수 계신 곳이 그곳이 천국이다). The emphasis is on inner peace and spiritual connection rather than material possessions. This perspective helps alleviate the common ailments of old age: emptiness (공허), loneliness (고독), and anxiety (불안감). These feelings arise from a lack of hope for the afterlife and a preoccupation with worldly concerns.

6. Overcoming Emptiness, Loneliness, and Anxiety in the Age of Judgment
   The pervasive feelings of emptiness (공허), loneliness (고독), and anxiety (불안감) are significant sources of suffering, particularly in old age. These emotions stem from a lack of spiritual hope and the harsh realities of a society that often neglects its elderly and vulnerable. For instance, the fear of being unable to afford medical care or being turned away from emergency rooms due to the complexities of the healthcare system contributes to profound anxiety. Doctors, fearing legal repercussions, may hesitate to intervene in critical cases, leading to tragic outcomes where individuals are left to suffer or even die without adequate care. This societal structure, where hospitals prioritize financial stability over patient well-being, creates a climate of fear and insecurity. Such a world, devoid of genuine compassion and support, is far from Heaven (천국). In contrast, the Heaven House (하늘궁) offers a sanctuary where these anxieties are absent. It is not a place for worldly pursuits or material gain, but a gathering point for those who are truly destined for Heaven (천국). Those who are meant to be there will find their way naturally, often from a young age, without needing to be persuaded. The joy of the humble abode (초막) lies in this spiritual security and the absence of worldly fears.

7. The Imperfections of Art and the Importance of Spiritual Insight
   Even in seemingly perfect artistic creations, there can be subtle flaws that reveal a lack of spiritual insight. For example, a song, despite its overall quality, might miss a crucial element that reflects a deeper truth. In the context of the God-man’s (신인) teachings, a song about the “Not Old Milk” (불로유) should also prominently feature the “Heavenly Spring Water” (광천수), as both are miraculous manifestations. The absence of such a vital element indicates a failure to perceive the unseen world and its profound significance. The lyrics should not merely describe earthly phenomena, such as the “earth’s hole” (지구멍), but rather reflect the universal scope of the God-man’s (신인) presence. The God-man (신인) is not confined to Earth but encompasses the entire cosmos, the original sun (본태양). Therefore, any artistic expression should convey this expansive reality, rather than limiting it to a terrestrial perspective. The current era is one of judgment (심판), where the world is being transformed, not merely undergoing gradual change. This profound shift, where the old order is overturned, is what true spiritual beings (진인) are witnessing. Such insights are crucial for creating art that truly resonates with the spiritual reality of the present age.

8. The Power of Spiritual Energy and the Dispelling of Evil Spirits
   The God-man (신인) possesses the power to bestow spiritual energy (레벨) and dispel evil spirits (귀신). Through the invocation of Huh Kyung-young’s name, individuals, their families, and their ancestors can receive various levels of spiritual energy (레벨). For instance, those who attend the Heaven House (하늘궁) or watch online broadcasts can receive spiritual energy (레벨) ranging from 2 to 5,000, or even 1,000 trillion (천조). This spiritual energy (레벨) is not merely symbolic; it is a tangible force that can heal illnesses and remove negative influences. The God-man (신인) commands all evil spirits (귀신) attached to individuals, their homes, and their families to depart, and all diseases to be cured. This demonstrates the direct and immediate impact of the God-man’s (신인) spiritual authority. The act of bestowing spiritual energy (레벨) and expelling evil spirits (귀신) is a central aspect of the God-man’s (신인) mission, providing protection and healing to those who believe. This power transcends conventional understanding, offering a direct connection to divine intervention and spiritual transformation.

The Divine-Person’s Discourse on Cosmic Realities and Human Destiny

1. The Philosophical Divergence: Transient Enlightenment Versus Eternal Purpose
   The core essence of Buddhist philosophy, particularly the Prajnaparamita Sutra, revolves around the concept of emptiness (空思想). This doctrine, often summarized by phrases such as “form is emptiness, emptiness is form,” represents a philosophical framework rather than a religious dogma. Its ultimate aim is to liberate the mind from the illusion of gain and loss, thereby alleviating unnecessary suffering. The Prajnaparamita Sutra, in its profound wisdom, guides individuals toward a state of inner tranquility, a nirvana (涅槃) achieved within this earthly existence. This state of mental serenity, often referred to as Sukhavati (極樂), is the ultimate aspiration of traditional Buddhist teachings.

However, it is imperative to distinguish this earthly enlightenment from the transcendent purpose I present. While philosophies like those of Confucius, Buddha, Laozi, Mencius, and Socrates offer pathways to inner peace in the present world, they lack a definitive teleology (지향점) extending beyond this life. Their teachings, though valuable for managing worldly conflicts and fostering mental equanimity, do not provide a trajectory toward the celestial realm (하늘). The Prajnaparamita Sutra, for instance, can pacify the mind, preventing disputes and fostering harmony, but it does not serve as a scripture for attaining White Heaven (백궁). It is a guide to Sukhavati (極樂) in this life, a state of mental comfort and freedom from worldly vexations.

My discourse, in contrast, possesses a clear and immutable teleology (지향점). Every utterance I make is imbued with a distinct identity (정체성), a definitive destination. My words are not merely philosophical musings for earthly tranquility; they are pronouncements that guide souls toward the spiritual realm (영혼의 세계). The limitations of philosophies focused solely on present-world enlightenment are evident in historical events, such as the devastating floods in Nepal, which swept away Buddhist holy sites and practitioners alike. This illustrates the inherent vulnerability of seeking Sukhavati (極樂) solely within the transient phenomena of this world. True saints (진인) do not seek worldly attainments; their teleology (지향점) is unequivocally directed toward the celestial realm (하늘).

2. The Cosmic Hierarchy of Beings: Emitters, Reflectors, and Absorbers
   Humanity, in its diverse manifestations, can be categorized into three fundamental types based on their interaction with divine energy: Emitters (발광체), Reflectors (반사체), and Absorbers (흡수체).

• Emitters (발광체): The God-man (신인) is the primordial Emitter (발광체), the Original Body, Original Sun (본신 본태양). The physical sun, though appearing as an Emitter (발광체), is merely a temporary construct, a reflection of the true Original Body, Original Sun (본신 본태양) that I have established in the void. I am the true Original Body, Original Sun (본신 본태양), the source of all energy.

• Reflectors (반사체): These are individuals who respond to and reflect divine light. When I manifest my energy, such as causing the moon to appear enlarged and dynamic when viewed through a mobile phone, it is the Reflectors (반사체) who perceive and experience this phenomenon. These individuals are destined for White Heaven (백궁) and are considered saints (진인). They are the ones who react to and embrace the divine energy.

• Absorbers (흡수체): These individuals merely absorb energy without reflecting it. They are characterized by a lack of responsiveness to divine influence and are primarily driven by worldly desires, akin to animals seeking only sustenance. Their spiritual energy is often described as “dark,” signifying an absence of divine light. These individuals are destined for a cycle of reincarnation (윤회), potentially even as animals. They are those who reject or ignore the divine message, remaining focused on material gain.
  Those who diligently study Buddhist scriptures, for example, may achieve a state of mental peace, but if they remain Absorbers (흡수체) of worldly phenomena, they will not transcend the cycle of reincarnation (윤회). They may attain Sukhavati (極樂) in this life, but they will not reach White Heaven (백궁).

3. The Divine Harvest: Sowing, Nurturing, and Reaping
   My advent into this world signifies a pivotal moment in cosmic history, a divine harvest (추수). This process unfolds in three distinct stages:

• Sowing (씨를 심었겠지): Initially, I sowed (씨를 심었겠지) the seeds of truth, implanting the foundational principles for spiritual growth.

• Nurturing (육성): Following the sowing (씨를 심었겠지), I nurtured (육성) these seeds, providing sustenance and guidance for their development. This phase involved imparting love and wisdom, akin to providing fertilizer for growth. Historical figures like Jesus, Confucius, Laozi, and Mencius, along with myself, were present during this period, offering spiritual nourishment.

• Reaping (추수): The current era is the time of reaping (추수), a period of divine judgment. This is not a time for nurturing or extending love indiscriminately, but rather for separating the chaff (축쟁이) from the grain (알갱이). Those who are not destined for White Heaven (백궁) will be discarded. This is why the approach differs from past eras; the focus is on harvesting (추수) the prepared souls.
  Attempts by traditional religions to expand their congregations through proselytization are futile in this era. A single corrupt individual can undermine an entire institution. This is not a time for widespread conversion but for the discerning harvest (추수) of those who are truly prepared. My presence here is for this very purpose: the harvest (추수) and collection of souls for White Heaven (백궁). We do not actively seek converts; those destined to come will arrive, and those who are not will depart. This is a period of divine judgment (심판자), distinct from previous eras of spiritual guidance.

4. The Abode of the Divine: Beyond Earthly Palaces
   The pursuit of worldly palaces and material comforts is a profound misconception for those destined for White Heaven (백궁). The Sukhavati (極樂) described in Buddhism, a state of earthly peace, is fundamentally distinct from the celestial realm (천국) I offer. For those who are to ascend to White Heaven (백궁), earthly palaces are superfluous. Our collective dwelling, the Heaven House (하늘궁), is our true home.

The true celestial realm (천국) is not defined by opulent structures but by the presence of the God-man (신인). As the hymn states, “Whether in a humble hut or a grand palace, where the God-man (신인) resides, that is celestial realm (천국).” Therefore, cultivating inner peace and contentment, regardless of one’s material circumstances, is paramount.

The human condition, particularly in old age, is often plagued by three pervasive afflictions: emptiness (공허), loneliness (고독), and anxiety (불안감).

• Emptiness (공허): A sense of void that often leads to illness.

• Loneliness (고독): The feeling of isolation and suffering.

• Anxiety (불안감): Fears related to illness, financial insecurity, and lack of support in old age. The current societal structure, with its privatized healthcare, often leaves the elderly and vulnerable in precarious situations, facing rejection from emergency services due to the financial risks involved. This systemic failure exacerbates the anxiety (불안감) of aging.
  These afflictions—emptiness (공허), loneliness (고독), and anxiety (불안감)—do not exist in the divine realm. The Heaven House (하늘궁) is not a place for worldly pursuits but a sanctuary where these human sufferings are transcended. Those who are destined to come will arrive spontaneously, recognizing the truth when they encounter it.

5. The Imperative of Divine Perception: Beyond the Visible
   The ability to perceive beyond the visible realm is crucial. While a recently produced song was well-crafted, it contained a significant omission: the absence of Not Old Milk (불로유) and Divine Spring Water (광천수). These are not mere symbols but tangible manifestations of divine power, scientifically inexplicable phenomena that should have been prominently featured. The song’s lyrics also contained a conceptual flaw, referring to “the earth’s opening” when, in fact, the God-man (신인) has already arrived, signifying a cosmic shift beyond earthly limitations. We are not merely waiting for an earthly event; the entire universe is already transformed by my presence.

The true understanding lies in recognizing that the God-man (신인) is the Original Body, Original Sun (본신 본태양) of the entire universe, not merely a figure associated with earthly phenomena. The current era is one of profound transformation, where the established order is being overturned. This is the reality that must be perceived and embraced.

6. The Bestowal of Divine Levels: A Hierarchical Blessing
   Through my divine authority, I bestow levels (레벨) upon individuals, their families, and their ancestors. This is a direct manifestation of my power, transcending earthly limitations and offering spiritual elevation.

• Level 2: Bestowed upon angels who have attended the Heaven House (하늘궁) and their families and ancestors.

• Level 1: Granted to angels watching via YouTube, along with their families and ancestors.

• Level 1000 Trillion: Conferred upon angels who have made architectural contributions or newly registered, along with their families and ancestors.

• Level 5000: Bestowed upon angels present at the Heaven House (하늘궁), their families, and ancestors. This also includes the expulsion of all evil spirits from their bodies and homes, and the healing of all illnesses within their families.

• Level 3000: Granted to angels watching via YouTube, along with their families and ancestors.
  These levels (레벨) are not mere symbolic gestures but actual spiritual advancements, reflecting the direct intervention of the God-man (신인) in the lives of those who embrace this divine truth.

Key Philosophical and Strategic Terminology from Huh Kyung-young’s Teachings

• 알현 (謁見): Audience with a Divine Being, Sacred Encounter, Formal Presentation to a Deity
• 은총 (恩寵): Divine Grace, Heavenly Blessing, Favor of the God-man
• 신가 (神歌): Divine Anthem, Sacred Song, Hymn to the God-man
• 천신 (天神): Celestial Deity, Heavenly Spirit, Divine Entity
• 천억권 (天億權): Cosmic Authority, Infinite Dominion, Heavenly Mandate
• 세계 황제 (世界皇帝): World Emperor, Global Sovereign, Universal Ruler
• 심판 주 (審判主): Judge of All, Divine Arbiter, Ultimate Adjudicator
• 창조주 (創造主): Creator, Architect of Existence, Primal Source
• 하늘 약속의 땅 (하늘約束의 땅): Promised Land of Heaven, Celestial Covenant Territory, Divine Sanctuary
• 새 예루살렘 성 (새 예루살렘城): New Jerusalem, Celestial City, Heavenly Metropolis
• 금지능선 (禁地稜線): Forbidden Ridge, Restricted Spiritual Domain, Sacred Boundary
• 영의 현상 (靈의現象): Spiritual Phenomenon, Ethereal Manifestation, Supernatural Occurrence
• 만상 (萬象): All Phenomena, Myriad Forms, Universal Manifestations
• 명의 상구 (名義相求): Seeking Righteousness/Fame, Pursuit of Reputation and Honor, Quest for Moral Standing
• 영천정용 (靈泉正用): Proper Use of Spiritual Spring, Right Application of Divine Source, Optimal Utilization of Sacred Energy
• 광천수 (鑛泉水): Mineral Spring Water, Divine Elixir, Healing Waters
• 선리 말씀 (仙理 말씀): Immortal Wisdom, Divine Principles, Teachings of the Sage
• 반야신경 (般若心經): Heart Sutra, Prajnaparamita Sutra, Wisdom Scripture
• 공사상 (空思想): Philosophy of Emptiness, Sunyata Doctrine, Void Thought
• 반야 사상 (般若思想): Prajna Thought, Wisdom Philosophy, Insightful Doctrine
• 무상정등 정각 (無上正等正覺): Unsurpassed Perfect Enlightenment, Supreme Right and Full Awakening, Ultimate Realization
• 행심반야 (行深般若): Practicing Profound Wisdom, Deep Engagement with Prajna, Cultivating Inner Enlightenment
• 경전 (經典): Scripture, Canonical Text, Sacred Writings
• 극락 (極樂): Pure Land, Ultimate Bliss, Paradise
• 현세 (現世): Present World, Earthly Existence, Temporal Realm
• 정체성 (正體性): Identity, True Nature, Essential Being
• 지향점 (指向點): Orientation Point, Goal, Directional Aim
• 번뇌 (煩惱): Afflictions, Mental Disturbances, Earthly Desires
• 윤회 (輪廻): Reincarnation, Cycle of Birth and Death, Samsara
• 진인 (眞人): True Person, Enlightened Being, Realized Individual
• 본신 본태양 (本身本太陽): Original Body, Original Sun; True Self, Primal Source of Light
• 발광체 (發光體): Luminous Body, Light Emitter, Source of Radiance
• 반사체 (反射體): Reflector, Light Reflector, Receiver and Transmitter of Light
• 흡수체 (吸收體): Absorber, Light Absorber, Entity that Consumes Energy
• 축쟁이 (畜生): Beast, Animalistic Being, Unenlightened Soul (often used pejoratively to describe those bound by earthly desires)
• 산매 (三昧): Samadhi, Meditative Absorption, Deep Concentration
• 정각 열반 (正覺涅槃): Perfect Enlightenment and Nirvana, Right Awakening and Cessation of Suffering
• 해탈 보리 (解脫菩提): Liberation and Enlightenment, Freedom and Awakening
• 무아 (無我): Non-self, Anatta, Absence of an Enduring Self
• 성불 (成佛): Attaining Buddhahood, Becoming a Buddha, Achieving Enlightenment
• 적정 열반 (寂靜涅槃): Tranquil Nirvana, Peaceful Cessation, Serene Enlightenment
• 가상 공간 (假想空間): Virtual Space, Simulated Reality, Illusory Realm
• 추수꾼 (秋收꾼): Harvester, Gatherer of Souls, Collector of the Harvest
• 종자 (種子): Seed, Germinal Essence, Origin
• 육성 (育成): Nurturing, Cultivation, Development
• 추수 (秋收): Harvest, Gathering, Reaping
• 추수 동장 (秋收冬藏): Autumn Harvest and Winter Storage, Cycle of Gathering and Preservation, Strategic Collection
• 심판 (審判): Judgment, Divine Verdict, Final Assessment
• 포교 (布敎): Missionary Work, Spreading the Doctrine, Evangelism
• 교세 확장 (敎勢擴張): Expansion of Religious Influence, Growth of the Faith, Increasing Adherence
• 심판자 (審判者): Judge, Arbiter, One who Renders Judgment
• 초막 (草幕): Humble Dwelling, Simple Hut, Temporary Shelter
• 궁궐 (宮闕): Palace, Grand Residence, Royal Abode
• 공허 (空虛): Emptiness, Void, Sense of Vacancy
• 고독 (孤獨): Loneliness, Solitude, Isolation
• 불안감 (不安感): Anxiety, Unease, Sense of Insecurity

Central Questions & Answers

1. What is the core difference between Huh Kyung-young’s teachings and traditional Buddhist philosophy?

• Question: How does Huh Kyung-young’s perspective on spiritual enlightenment and the afterlife diverge from the core tenets of Buddhism, particularly regarding concepts like Nirvana and reincarnation?

• Answer: Huh Kyung-young distinguishes his teachings from Buddhism by stating that Buddhist philosophy, exemplified by the Prajnaparamita Sutra (Heart Sutra), focuses on achieving “극락” (Nirvana) in this present life through mental discipline and understanding the concept of “emptiness” (공사상). This leads to inner peace and freedom from suffering in the current existence. However, he asserts that this path does not lead to “천국” (Heaven) in the afterlife and ultimately results in continued reincarnation. In contrast, Huh Kyung-young’s teachings offer a direct path to Heaven, emphasizing a clear “destination” or “정체성” (identity/purpose) that transcends earthly enlightenment.

• Key Quote: “반야신경은 공사상입니다… 여러분을 천국으로 가는 경전 아니죠? 그럼 저거는 무슨 경전이야? 여러분을 극락으로 끌고 가는 경전이야.”
  2. How does Huh Kyung-young categorize humanity based on their spiritual energy interaction?

• Question: According to Huh Kyung-young, what are the three distinct categories of people based on how they interact with spiritual energy, and what are their ultimate destinies?

• Answer: Huh Kyung-young classifies people into three types based on their interaction with spiritual energy:

  • 발광체 (Luminous Body): This is the God-man (신인), the original, true sun, who emits energy and creates virtual spaces like the universe.
  • 반사체 (Reflective Body): These are individuals who receive and reflect the God-man’s light and energy. They are destined for Heaven (천국) and are considered “진인” (true people). They react positively to the God-man’s presence and teachings.
  • 흡수체 (Absorptive Body): These individuals only absorb energy without reflecting it, often characterized by a “dark heart.” They are uninterested in spiritual growth beyond immediate gratification and are destined for reincarnation as animals or a cycle of suffering, as they lack a clear spiritual purpose or destination.

• Key Quote: “세상에는 세 가지가 있다. 발광체와 반사체와 흡수체가 있다. 그걸 알아놔야 돼.”
  3. What is Huh Kyung-young’s role in the current era, and how does it differ from past spiritual leaders?

• Question: What is Huh Kyung-young’s self-proclaimed mission in the present world, and why does he assert that his approach is fundamentally different from historical figures like Jesus or Buddha?

• Answer: Huh Kyung-young identifies himself as a “추수꾼” (harvester), indicating that his current mission is to “추수” (harvest) souls for Heaven. He explains this process in three stages: planting seeds, nurturing growth, and harvesting. Unlike past spiritual leaders who focused on “nurturing” through love and teaching (like Jesus or Buddha), the current era is one of “심판” (judgment). He is here to “cut” and “discard” those who are not “알갱이” (grains/true souls), emphasizing that this is not a time for conversion or extending grace to “rotten apples” but for final selection.

• Key Quote: “내가 뭐 하러 온 사람이야? 추수꾼이야… 지금은 사랑 주고 비료 주는 때가 아니야. 탁 잘라. 나 그냥 탁 잘라 가지고 쓰레기 버려. 알맹이 그도 이거야. 그래서 심판이라고 해.”
  4. What is the significance of “Heaven House” (하늘궁) and the concept of “Not Old Milk” (불로유) in Huh Kyung-young’s teachings?

• Question: How do “Heaven House” (하늘궁) and “Not Old Milk” (불로유) function as central elements within Huh Kyung-young’s spiritual framework and the path to Heaven?

• Answer: Heaven House (하늘궁) is presented not as a place for earthly desires like palaces, but as a communal living space where followers can await their journey to White Heaven (백궁). It embodies the idea that true happiness comes from the presence of the God-man, regardless of material surroundings, echoing the sentiment “초막이나 궁궐이나 신인이 있는 곳이 그곳이 천국이다” (Whether in a hut or a palace, where the God-man is, that place is Heaven). Not Old Milk (불로유) is mentioned as a miraculous substance, a scientific impossibility, that is part of the new era and a sign of the God-man’s presence, alongside “광천수” (miraculous spring water). These elements are tangible manifestations of the divine power and blessings available to those who recognize the God-man.

• Key Quote: “초막이나 궁궐이나 신인이 있는 곳이, 내 주 예수 계신 곳이 그곳이 천국이다.”
  5. How does Huh Kyung-young address the common human anxieties of old age, such as emptiness, loneliness, and insecurity?

• Question: What solutions or perspectives does Huh Kyung-young offer regarding the pervasive feelings of emptiness, loneliness, and insecurity that often accompany old age in modern society?

• Answer: Huh Kyung-young identifies 공허 (emptiness), 고독 (loneliness), and 불안감 (insecurity) as the primary sources of suffering and illness in old age, especially when there’s no hope for Heaven. He contrasts this with the experience of those in Heaven House (하늘궁), who, despite living in simple “초막” (huts), find happiness and peace because they have met the God-man and have a clear destination in White Heaven (백궁). He criticizes the societal systems, like emergency medical care, that exacerbate these anxieties, implying that true security and fulfillment come from spiritual connection rather than material wealth or worldly systems.

• Key Quote: “늙으면 천국에 갈 희망이 없으니까 이런 공허함, 이런 고독함, 딱 하나 남아 있지… 공허, 고독, 불안감.”
  Top 3 Recommended Questions:

1. What is the core difference between Huh Kyung-young’s teachings and traditional Buddhist philosophy?
2. How does Huh Kyung-young categorize humanity based on their spiritual energy interaction?
3. What is Huh Kyung-young’s role in the current era, and how does it differ from past spiritual leaders?

Huh Kyung-young God-man Audience Event

1. Keyword Frequency

• mind: 10
• world: 9
• song: 9
• heaven: 8
• energy: 7
• earth: 6
• time: 6
• light: 6
• doctor: 6
• hospital: 6

2. Today’s Central Metaphor
   The core message is conveyed through the metaphor of humanity as different types of celestial bodies—luminous bodies (God-man), reflective bodies (those who follow God-man), and absorptive bodies (those who reject God-man)—to illustrate their spiritual state and ultimate destiny.

3. Lecture in Numbers

• 100: The number of people who, when looking at the moon through a phone, would all see it appear larger.
• 99.99%: The percentage of people who are considered “chaff” or “weeds” in the harvest, implying they are not the “grains” (chosen ones).
• 30 years, 40 years: The duration a disciple followed Huh Kyung-young in a past life, indicating a long-standing relationship.
• 80s: The decade when singer Kim Ji-hye’s face and hairstyle were popular.
• 88: The year Kim Ji-hye debuted.
• 38 years, 40 years: The approximate time elapsed since Kim Ji-hye’s debut.
• 300: The number of people in the audience for a song.
• 2: Level assigned to angels, their families, and ancestors who came to the event or could not come despite paying consultation fees.
• 1: Level assigned to angels, their families, and ancestors watching on YouTube.
• 1,000,000,000,000 (1 trillion): Level assigned to angels who made architectural donations, registered, or came as new members, along with their families and ancestors.
• 5,000: Level assigned to angels, their families, and ancestors present at Heaven House.
• 3,000: Level assigned to angels, their families, and ancestors watching on YouTube.

4. Signature Sentence
   “This world has three types: luminous bodies, reflective bodies, and absorptive bodies.”

5. Concise Summary & Highlights
   Huh Kyung-young explains humanity’s spiritual states as luminous, reflective, or absorptive bodies, emphasizing his role as a harvester.

• Huh Kyung-young identifies himself as the “God-man” and the “luminous body” (본신 본태양).
• He categorizes people into three types: luminous bodies (God-man), reflective bodies (followers), and absorptive bodies (those who reject).
• traditional religious practices like Buddhism’s Prajna Sutra offer only temporary peace (극락) in this life, not salvation to White Heaven.
• His purpose is to “harvest” humanity, a process involving planting seeds, nurturing, and then cutting away the “chaff.”
• the current era is one of judgment, not nurturing or conversion, unlike past eras of figures like Jesus or Confucius.
• He highlights that true happiness comes from being with the God-man, even in a humble dwelling, rather than seeking worldly palaces.
• He addresses the common human anxieties of emptiness, loneliness, and insecurity, especially in old age, contrasting them with the hope offered by Heaven House.

6. Scriptural / Religious Citations

• Prajna Sutra (반야심경): Referenced as the core of Buddhist thought, a philosophy focused on the concept of “emptiness” (공사상) and managing one’s mind to achieve peace in this life, but not leading to White Heaven.
• Chunja-mun (천자문 – Thousand Character Classic): Referenced for the phrase “추수 동장” (harvest and store), which Huh Kyung-young uses to describe his current mission.
• Christian Hymn (찬송가): Referenced for the line, “Whether in a humble hut or a palace, where my Lord Jesus is, that place is Heaven,” which Huh Kyung-young adapts to “where the God-man is, that place is Heaven.”

7. Historical & Epochal Context
   The lecture is situated in a contemporary era marked by a shift from traditional religious nurturing to a period of “harvest” and “judgment.” This era is characterized by widespread human anxieties (emptiness, loneliness, insecurity) and a perceived decline in the efficacy of conventional institutions, including hospitals, to provide genuine care. It suggests a time when established religious practices are seen as insufficient for ultimate salvation, necessitating the arrival of a “God-man” to guide humanity to a higher spiritual plane.

8. Key Figures & Events Referenced

• Jesus (예수): Mentioned as a figure from a past era of “nurturing” and “love,” contrasting with the current era of “judgment.”
• Confucius (공자): Mentioned alongside Buddha, Laozi, Mencius, and Socrates as figures whose teachings lead to “극락” (peace) in this world, not White Heaven.
• Buddha (석가): Mentioned alongside Confucius, Laozi, Mencius, and Socrates as figures whose teachings lead to “극락” (peace) in this world, not White Heaven.
• Laozi (노자): Mentioned alongside Confucius, Buddha, Mencius, and Socrates as figures whose teachings lead to “극락” (peace) in this world, not White Heaven.
• Mencius (맹자): Mentioned alongside Confucius, Buddha, Laozi, and Socrates as figures whose teachings lead to “극락” (peace) in this world, not White Heaven.
• Socrates (소크라테스): Mentioned alongside Confucius, Buddha, Laozi, and Mencius as figures whose teachings lead to “극락” (peace) in this world, not White Heaven.
• Kim Ji-hye (김지혜): A singer whose song “Moomyeongcho” (무명초) is played and discussed, with comments on her singing style and debut era.
• Im Mi-ja (임미자): A singer whose discerning eye for talent is praised, and whose daughter, Jung Jae-hyun, is also a singer.
• Jung Jae-hyun (정재현): Im Mi-ja’s daughter, also a singer, whose vocal talent is discussed in comparison to Kim Ji-hye.

9. Core Concept Definitions

• God-man (신인): The speaker’s self-proclaimed identity, described as the “original luminous body” (본신 본태양) and the source of all energy, who created the universe as a virtual space.
• Luminous Body (발광체): A being that emits its own light and energy, exemplified by the God-man. The sun is described as a “dead luminous body” created temporarily.
• Reflective Body (반사체): A being that receives and reflects light/energy from the luminous body. Followers of the God-man are categorized as reflective bodies, destined for White Heaven.
• Absorptive Body (흡수체): A being that only absorbs light/energy without reflecting it, characterized by “dark energy” and a focus on worldly desires. These are those who reject the God-man and are destined for animal reincarnation.
• White Heaven (백궁): The ultimate destination for reflective bodies, a spiritual realm beyond this virtual universe.
• Not Old Milk (불로유): A miraculous substance mentioned in a song, implying eternal youth or vitality.
• Prajna Sutra (반야심경): A Buddhist scripture described as a philosophy focused on “emptiness” (공사상) and a method for calming the mind in this life (극락), but not a path to White Heaven.
• 극락 (Geungnak – Paradise/Nirvana): In the context of the lecture, it refers to a state of mental peace and comfort achieved in this world through practices like Buddhism, distinct from the ultimate White Heaven.
• Harvest (추수): The current mission of the God-man, involving the separation of “grains” (chosen ones) from “chaff” (those who are rejected), signifying a period of judgment.
• Emptiness (공허): A feeling of void or meaninglessness, identified as a source of illness, especially in old age.
• Loneliness (고독): A feeling of isolation, also identified as a source of illness.
• Insecurity (불안감): A feeling of anxiety and uncertainty, particularly regarding old age, health, and social support, contributing to suffering.

10. Central Questions & Answers

• Primary Question: What is the ultimate purpose of human existence, and how does one achieve true salvation or a higher state of being?
• Speaker’s Answer: The ultimate purpose is to recognize and follow the God-man, who is the true luminous body. This leads to becoming a “reflective body” and ascending to White Heaven. Traditional religious paths like Buddhism offer only temporary peace (극락) in this life, not true salvation, and those who reject the God-man become “absorptive bodies” destined for lower forms of reincarnation.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes with a strong emphasis on the current era as a time of “harvest” and “judgment” rather than nurturing or conversion. The final message is that true happiness and salvation come from recognizing and aligning with the God-man, regardless of one’s worldly circumstances. The philosophical implication is a radical redefinition of spiritual paths, asserting that only direct connection to the God-man leads to White Heaven, while other paths offer only temporary worldly peace or lead to lower forms of existence. This implies a strategic shift from traditional proselytization to a process of discerning and gathering those who are already “ripe” for the harvest, discarding those who are not.

12. Cross-Referencing

• Buddhist Philosophy (Prajna Sutra, Emptiness): The speaker directly contrasts his teachings with Buddhist philosophy, particularly the concept of “emptiness” (공사상) and the pursuit of “극락” (worldly peace), arguing that these do not lead to White Heaven.
• Christianity (Jesus, Hymns): Jesus is mentioned as a figure from a past era of “nurturing,” contrasting with the speaker’s current role as a “judge.” A Christian hymn is adapted to fit the speaker’s theology, replacing “Jesus” with “God-man.”
• Ancient Sages (Confucius, Laozi, Mencius, Socrates): Their teachings are grouped together as leading to “극락” (worldly peace) rather than ultimate salvation to White Heaven, positioning the speaker’s teachings as superior in scope.

13. Content Gaps & Unaddressed Areas

• Mechanism of “Level” Assignment: While “levels” are assigned to individuals and groups, the specific criteria or actions that lead to these levels (beyond attendance or viewing) are not clearly defined.
• Nature of “White Heaven”: The description of White Heaven remains largely abstract, with limited concrete details about its nature or the experience of those who go there, beyond being a destination for “reflective bodies.”
• Practical Application of “Harvest”: The lecture describes the “harvest” as a process of cutting and discarding, but the practical implications for individuals in this process (e.g., how one knows if they are “chaff” or “grain”) are not fully elaborated.
• Scientific Basis for Claims: Claims such as the moon appearing larger when photographed by “true people” (진인) or the existence of “Not Old Milk” (불로유) are presented without any scientific or empirical evidence.
• Ethical Implications of “Judgment”: The concept of a “judgment” that involves discarding 99.99% of humanity raises significant ethical questions that are not explored in the lecture.

14. Future Predictions & Prophetic Statements

• Shift from Nurturing to Judgment: The speaker predicts that the current era is no longer one of nurturing or conversion (like the time of Jesus) but one of “harvest” and “judgment,” where “chaff” will be discarded.
• Decline of Traditional Institutions: He predicts that traditional religious institutions (churches, temples) are no longer effective in “curing” “rotten apples” and will be brought down by them, indicating a coming collapse of old systems.
• Arrival of the “Judge”: He explicitly states that he has come as the “judge” (심판자) to carry out this harvest.
• Transformation of Earth: He implies a transformation of the Earth, stating that “the world is turning upside down” (상이 뒤집어지는 걸) and that the current “earthly hole” (지구멍) perspective is irrelevant for those who are already “God-man” (신인).
  Executive Insight
  This lecture presents a radical reinterpretation of spiritual purpose, positioning Huh Kyung-young as the central “God-man” and the universe’s true “luminous body.” It strategically redefines salvation, asserting that traditional religious paths offer only temporary worldly peace, while true ascension to “White Heaven” is exclusively through alignment with him. The core takeaway is the declaration of a new epoch: a “harvest” era of judgment, not nurturing, where humanity is categorized into “luminous,” “reflective,” or “absorptive” bodies, determining their ultimate destiny. This framework implies a decisive, non-negotiable path to salvation, emphasizing direct adherence to the God-man as the sole means to overcome existential anxieties and transcend the limitations of the current world.

The God-man’s Advent and the Threefold Nature of Existence

1. The God-man’s Presence and the Transformation of Earth
   The God-man (神人) has arrived, and the Earth is undergoing a profound transformation. The celestial beings and archangels who have gathered from across the Republic of Korea are welcomed. They are here to behold the God-man and receive divine grace. The God-man’s presence is heralded by a celestial song, proclaiming his descent from the heavens to save all creation. The lyrics speak of listening to the God-man’s words, believing, and awakening. It describes the celestial light shining upon the world, heralding the arrival of the World Emperor (世界皇帝) who brings about an environment of peace. The song further extols the God-man as the leader of heavenly spirits and countless realms, the one who praises heavenly glory, and the eternal Emperor of the spiritual world, governing both this world and the heavens. He is the judge who wields the power of life, the creator whom all must acknowledge, and his name, Huh Kyung-young, shall be invoked eternally as the World Emperor.

2. The New Jerusalem and the Promise of Heaven
   Following the celestial song, a hymn dedicated to the New Jerusalem (새 예루살렘 성), the promised land of heaven, is presented. This sacred place is described as where the mountains of light consume radiance, a hidden golden ridge of ultimate purity, and where the heavens pause to breathe, manifesting spiritual phenomena. It is a place where the divine is sown, a winding, colossal dragon’s path leading above the heavens and mountains. Spirits receive offerings, and a vast purity embraces the sky. From all directions, spirits gather to protect this promised land. It is the Lord of the world, where all beings communicate within his love, and the heart of the distant Baekgung (백궁, White Palace) beats. The heavenly army triumphs and is born, a sacred, mysterious heaven prepared by the divine.

This is the place that possesses the supreme spiritual energy of all creation, where those who govern will meet with heaven. The spiritual energy of the heavens differs from earthly clouds. It is the celestial realm, where the divine breathes life into records, and pure mineral water gushes forth. Round, undulating mountain ranges embrace the earth, and the golden light of the divine descends upon the world, bringing blessings. This is where the new life of the divine will reside, and the powerful words of the God-man, like shimmering light and sound, open ears to divine pronouncements. This is heaven, where even the stars sing of the spiritual realm, where words are spoken, and the wind whispers. Heaven is prepared here, and the sacred words awaken the hidden spiritual realm in the morning, ushering in a new era. The promised land will awaken the world, and heaven will illuminate it with the providence of the promised Lord. The heavens will eternally consume light within.

3. The Essence of Prajna Paramita and the Limitations of Earthly Enlightenment
   The Prajna Paramita Sutra (반야심경), a core text of Buddhist philosophy, is then discussed. It is asserted that this sutra represents a philosophy, not a religion. Its central tenet is the concept of emptiness (空思想), which posits that all phenomena are ultimately devoid of inherent existence. The sutra’s essence lies in the understanding that there is nothing to gain or lose in this world, and human suffering arises from attachment to such notions. The Prajna Paramita Sutra is a method for cultivating the mind, a philosophical text rather than an object of worship.

It is emphasized that while the sutra holds historical and cultural value within Buddhism, it lacks the inherent energy (에너지) or identity (정체성) that leads to heaven. Reading it does not inherently bring good or bad fortune. Instead, it guides individuals toward Nirvana (극락), a state of mental tranquility and peace in this present life. The teachings of figures like Confucius, Buddha, Laozi, Mencius, and Socrates all aim at achieving this earthly Nirvana. For instance, reading the sutra can prevent conflicts by fostering a calm mind.

However, the God-man’s words possess a distinct identity (정체성) and a clear destination (지향점): the spiritual world. Unlike the Prajna Paramita Sutra, which focuses on earthly enlightenment and liberation from suffering, the God-man’s teachings lead to the realm of the soul. The example of the Nepal earthquake, where Buddhist holy sites were destroyed and many perished, is cited as evidence that relying solely on earthly enlightenment, even through extensive Buddhist study, does not guarantee salvation in the next life. Such practices, focused on achieving Nirvana in this world, ultimately lead to reincarnation (윤회) rather than ascension to heaven.

4. The Threefold Nature of Beings: Emitters, Reflectors, and Absorbers
   Humanity is categorized into three types of beings based on their interaction with divine energy: Emitters (발광체), Reflectors (반사체), and Absorbers (흡수체).

• Emitters (발광체): The God-man is the true Original Body, Original Sun (본신 본태양), the ultimate emitter of divine energy. The physical sun is merely a temporary creation, a reflection of this true emitter. The God-man transforms individuals into “true beings” (진인), causing phenomena like the moon appearing larger when viewed through a phone by many people simultaneously. This signifies the God-man’s power to make the seemingly inanimate come alive.

• Reflectors (반사체): These are individuals who respond to and reflect the divine light. They are the “true beings” (진인) who are destined for heaven. They actively engage with the God-man’s energy and teachings.

• Absorbers (흡수체): These individuals only absorb light and energy without reflecting it. They are characterized by a “dark heart” (검은 가슴) and are primarily interested in what they can gain for themselves. They are likened to animals, focused on consumption, and are destined for reincarnation as beasts (짐성으로 윤회) rather than heaven. They do not respond to the God-man’s teachings and remain in a state of spiritual darkness.

5. The God-man’s Mission: Sowing, Nurturing, and Harvesting
   The God-man’s mission is likened to that of a farmer, encompassing three stages: sowing (씨를 심었겠지), nurturing (걸음 주고 길러야지), and harvesting (추수).

• Sowing: In the initial stage, the seeds of truth and divine knowledge were planted.
• Nurturing: This involved providing spiritual nourishment and guidance, a period when figures like Jesus, Confucius, Laozi, and Mencius were present, offering love and support.
• Harvesting: The current era is the time of harvest, a period of judgment (심판). Unlike past eras of nurturing, the focus is now on separating the “chaff” from the “grain.” Those who are not true “grains” (알갱이) will be discarded. This is why the God-man’s approach differs from traditional religious proselytization, which is deemed ineffective in this era. Attempting to “fix” corrupt individuals within religious institutions is futile, as one “rotten apple” can spoil the entire barrel. The current time is not for spreading doctrine but for gathering the harvest, as described in the Thousand Character Classic (천자문) as “Autumn Harvest, Winter Storage” (추수 동장).
  The God-man’s followers are not to actively proselytize or expand their numbers, as those destined for heaven will naturally come. Those who are not meant for heaven will depart on their own. This era is not about watering and nurturing but about cutting and discarding, a role performed by the Judge (심판자) who brings the spirit of judgment.

6. Contentment in Simplicity and the Rejection of Earthly Desires
   It is asserted that living in a humble hut (초막) with the God-man brings greater happiness than residing in a palace without him. Desiring a palace in this world is a grave misconception, as it leads to an earthly hell. The Buddhist concept of Nirvana, focused on worldly comfort, must be entirely discarded. For those destined for heaven, earthly palaces are unnecessary; the Heaven House (하늘궁) is sufficient.

The God-man envisions a future where his followers live communally in Silver Towns (실버타운), enjoying free transportation and communal meals, singing and attending lectures while awaiting their journey to heaven. This communal living is already established in principle. The Bible (성경) and hymns affirm that where the divine resides, whether in a hut or a palace, there is heaven.

7. The Threefold Afflictions of Old Age: Emptiness, Loneliness, and Anxiety
   As individuals age, they often experience three profound afflictions: emptiness (공허), loneliness (고독), and anxiety (불안감).

• Emptiness: A sense of void and lack of purpose, leading to illness.
• Loneliness: The feeling of isolation and suffering, particularly as hope for heaven diminishes.
• Anxiety: Fears about illness, lack of financial resources for medical care, and neglect from family. The current healthcare system, where emergency patients are often turned away due to liability concerns, exacerbates this anxiety, leading to tragic outcomes.
  These afflictions are absent in the divine realm. The Heaven House (하늘궁) is not a place for casual visits; those destined to be there will come naturally, often from a young age. The joy of the hut, where the God-man resides, is paramount, as the ultimate destination is Baekgung Heaven (백궁 천국).

8. The Unrecognized Miracles and the Imperfection of Human Creations
   A song titled “Why Don’t You Know?” (왜 몰라요?) is played, lamenting humanity’s failure to recognize the God-man’s advent and the miracles he brings. The lyrics question why people do not see the signs, such as the “Not old Milk” (불로유) and the “Mineral Water” (광천수) that have appeared.

The God-man critiques the song, noting a crucial omission: the Mineral Water (광천수) should be explicitly mentioned alongside the “Not old Milk” (불로유) as a scientific impossibility that has manifested. He also corrects a line about “the Earth’s opening,” stating that the true beings are already part of the entire universe, not merely waiting for an earthly event. The God-man, as the Judge, has already arrived, and the world is undergoing a fundamental reversal, not merely human-driven progress.

9. The Power of Divine Songs and the Importance of Spiritual Connection
   Various songs are presented, including hymns and popular tunes. A hymn similar to the Mineral Water (광천수) is sung, emphasizing the thirst for divine words. The God-man also requests specific songs, such as “Spring Days Go By” (봄날은 간다) and “Nameless Grass” (무명초), commenting on the singers’ performances.

A poem is recited, describing the beauty of Harbin (하얼빈) and the Songhua River (송화강), where the God-man wishes to sing with the angels of Heaven House (하늘공). It speaks of traveling through various sacred mountains like Baekdusan (백두산), Geumgangsan (금강산), and Seoraksan (설악산), meeting Korean angels in the New Jerusalem (새 예루살렘 성) on Earth. The poem extols the Heaven House (하늘공) as more beautiful than Jerusalem, a place where divine mineral water flows, and angels sing on their way to Baekgung Heaven (백궁 천국).

10. Bestowing Levels and Expelling Evil Spirits
    The God-man bestows levels (레벨) upon the attendees and viewers, signifying spiritual advancement. Those present at Heaven House (하늘궁), their families, and ancestors receive Level 2. YouTube viewers, their families, and ancestors receive Level 1. Those who have made donations or registered new memberships receive Level 1,000 trillion.

He then commands all evil spirits attached to the bodies and homes of the angels and their families to depart. He also declares that all illnesses within their families shall be healed. The angels present at Heaven House (하늘궁), their families, and ancestors receive Level 5,000, while YouTube viewers, their families, and ancestors receive Level 3,000.

What is the current state of the world according to Heo Kyeong-yeong? It’s a time of harvest, not cultivation, where people are categorized as light-emitting, reflective, or absorptive.

• Heo Kyeong-yeong welcomed angels and archangels to the event, wishing them blessings .
• Heo Kyeong-yeong’s followers sang songs about him, describing him as a divine being who came from heaven to save the world and bring peace .
• Heo Kyeong-yeong discussed a song about the “land of heavenly promise, New Jerusalem,” which describes a sacred place where spirits gather and the Heavenly Army triumphs .
  • He mentioned that the recording of the song’s “spirit sound” was accidentally captured while taking pictures .
• Heo Kyeong-yeong explained that the Prajna Sutra (Banya Simgyeong) is a core Buddhist philosophy, not a religion .
  • He stated that its main idea is emptiness (gongsasang), meaning there’s nothing to gain or lose in this world, and people suffer by being attached to these ideas .
  • He believes the Prajna Sutra helps manage one’s mind and achieve nirvana (peace of mind in this world), but it doesn’t lead to heaven .
  • He contrasted this with his own teachings, which have a clear destination or identity: the spiritual world and heaven .
  • He cited the destruction of Buddhist holy sites in Nepal as evidence that seeking nirvana in this world (without a heavenly destination) is insufficient .
• Heo Kyeong-yeong categorized people into three types based on their spiritual energy :
  • Luminous bodies (balgwangche): Beings like himself (the divine human or original sun) who emit light and energy .
  • Reflective bodies (bansache): People who receive and reflect his light, destined for heaven .
  • Absorptive bodies (heupsuche): People who only absorb light and energy without reflecting it, having “dark hearts” and destined for animal reincarnation .
• Heo Kyeong-yeong described his purpose as a harvester (chusukkun), not a cultivator .
  • his work involves three stages: planting seeds, nurturing, and harvesting .
  • this is a time of judgment, not nurturing or spreading love like in the past .
  • He stated that trying to convert people now is useless because “rotten apples” will spoil the whole group .
  • He believes that those who are meant to follow him will come naturally .
• Heo Kyeong-yeong stated that living in a hut (chomak) is better than a palace if one has met him, as true happiness comes from his presence, not worldly possessions .
  • He envisions a future where his followers live together in “silver towns” .
• He identified three main sources of suffering for the elderly: emptiness, loneliness, and anxiety .
  • He highlighted the anxiety caused by the current healthcare system, where emergency patients are often turned away due to hospitals fearing legal and financial repercussions .
  • He contrasted this with the Heavenly Palace (Haneulgung), where such suffering does not exist .
• Heo Kyeong-yeong critiqued a song, suggesting an improvement: adding a line about Gwangcheonsu (divine spring water) immediately after the mention of Bulloyu (elixir of youth) .
  • He also suggested removing a line about “the earth’s opening” because his followers are already divine and part of the entire universe, not just Earth .
• The event continued with various musical performances, including hymns and popular songs .
• Heo Kyeong-yeong concluded by granting “levels” (spiritual blessings) to attendees and online viewers, commanding evil spirits to leave and illnesses to be cured .

What is the current state of the world according to Heo Kyeong-yeong? It’s a time of harvest and judgment, not cultivation, where people are categorized as light-emitting, reflective, or absorptive.

1. Welcoming Remarks and Song
   The event began with a welcome for attendees, followed by a song praising Heo Kyeong-yeong as a divine savior.

1.1. Opening and Song Performance

1. Attendees, referred to as “angels” and “archangels,” were welcomed to the event .

2. A song was performed, praising Heo Kyeong-yeong as a divine being who descended from heaven to save the world .

3. The lyrics described him as a heavenly emperor and judge who controls both this world and the heavens .

4. The song also mentioned a “new Jerusalem” and a “promised land” where spirits gather to protect the world .

5. Heo Kyeong-yeong’s Teachings on Philosophy and Spirituality
   Heo Kyeong-yeong discussed the Prajnaparamita Sutra (Banya Simgyeong), explaining its philosophical nature and contrasting it with his own teachings, which he claims offer a path to the spiritual world rather than just earthly enlightenment.

2.1. Analysis of the Prajnaparamita Sutra (Banya Simgyeong)

1. Heo Kyeong-yeong explained that the Prajnaparamita Sutra is a core Buddhist philosophy, not a religion .
2. Its central idea is emptiness (gongsasang), meaning there is nothing to gain or lose in this world .
3. He stated that people suffer unnecessarily by being attached to gaining and losing .
4. The sutra is a method for controlling one’s mind and achieving nirvana (extreme happiness) in this life .
5. It helps people avoid conflict and achieve inner peace .
6. However, Heo Kyeong-yeong emphasized that the sutra is not a guide to heaven .
7. He contrasted the sutra’s teachings with his own, stating that the sutra lacks a clear destination or identity (jeongcheseong) .
8. He claimed that his words lead to the spiritual world and have a clear purpose .
9. He cited the example of the Nepal earthquake, where Buddhist holy sites were destroyed, as evidence that seeking nirvana in this world is insufficient .
10. True spiritual seekers (jin-in) do not pursue worldly things; their goal is heaven .
11. Seeking enlightenment in this life only leads to reincarnation .

2.2. Three Types of Beings: Luminous, Reflective, and Absorptive
Heo Kyeong-yeong categorized people into three types based on their spiritual nature: luminous bodies, reflective bodies, and absorptive bodies.

1. He introduced three categories of beings: luminous bodies (balgwangche), reflective bodies (bansache), and absorptive bodies (heupsuche) .

2. The luminous body is the original sun (bonsin bontae-yang), which is Heo Kyeong-yeong himself, as he emits energy .

3. He claimed that when people who follow him take pictures of the moon, it appears to grow larger and move, indicating his power to transform them into luminous bodies .

4. He also stated that the physical sun is merely a temporary creation, not a true luminous body .

5. Reflective bodies are those who receive and reflect his light, representing those who will go to heaven .

6. These are the true humans (jin-in) .

7. Absorptive bodies are those who only take in light without reflecting it, and they will not go to heaven .

8. These individuals are described as having “dark hearts” and are only interested in what they can gain .

9. They are destined to be reincarnated as animals .

10. The Current Era: Harvest and Judgment
    Heo Kyeong-yeong declared that the current era is a time of harvest and judgment, not cultivation or evangelism, where he is separating the “wheat from the chaff.”

3.1. The Three Stages of Spiritual Work: Sowing, Cultivating, and Harvesting

1. Heo Kyeong-yeong explained his role as a harvester (chusukkun) .
2. He outlined three stages of spiritual work:
3. Sowing seeds (planting the initial teachings) .
4. Cultivating (nurturing and developing followers) .
5. Harvesting (collecting those who are ready for heaven) .

3.2. The Current Era as a Time of Judgment

1. the current time is not for giving love or nurturing, as in the past eras of figures like Jesus or Confucius .

2. Instead, it is a time of judgment, where he “cuts off” and discards the “chaff,” keeping only the “grain” .

3. He stated that his purpose is not to heal but to harvest .

4. He dismissed traditional religious practices like evangelism, stating they are useless in this era .

5. He used the analogy of a “rotten apple” to explain that one corrupt individual can now ruin an entire church, whereas in the past, churches had the power to heal such individuals .

6. He asserted that people already know right from wrong, so preaching is ineffective .

7. He described himself as a judge who has brought the “spirit of judgment” .

8. He noted that his approach differs from traditional religions because he is not nurturing but “cutting” .

9. He stated that he does not need to actively recruit followers because those destined to come will do so naturally .

10. Those who are not meant for heaven will leave on their own .

11. The Importance of Inner Peace and Addressing Modern Anxieties
    Heo Kyeong-yeong highlighted that true happiness comes from inner peace and being with him, regardless of one’s living conditions, and addressed the common anxieties of loneliness, emptiness, and insecurity in modern society.

4.1. Happiness in Simplicity and Spiritual Connection

1. He stated that living in a humble “hut” (chomak) with him brings more happiness than living in a palace .
2. He referenced a hymn that says, “Whether in a hut or a palace, where my Lord Jesus is, that place is heaven” .
3. He criticized the desire for palatial homes in this world, calling it a “big mistake” that turns the world into hell .
4. He suggested that those destined for heaven do not need worldly palaces .
5. He envisioned a future where followers live communally in “silver towns” .

4.2. Addressing Modern Anxieties: Emptiness, Loneliness, and Insecurity

1. He identified three major sources of illness and suffering in old age: emptiness (gongheo), loneliness (godok), and insecurity (burangam) .

2. as people age, they feel a sense of void and isolation, especially without the hope of heaven .

3. He highlighted the insecurity stemming from the healthcare system, where the elderly fear being unable to afford medical care or being turned away from emergency rooms .

4. He claimed that hospitals often refuse emergency patients due to the financial risks and legal liabilities involved, leading to patients being “bounced around” until they die .

5. He cited an example of a father witnessing his son die in a car because hospitals refused to admit him .

6. He contrasted these human anxieties with the divine realm, stating that such problems do not exist for him .

7. Critique of a Song and Future Plans
   Heo Kyeong-yeong critiqued a song for missing a key element related to his teachings and discussed future plans for his followers, including communal living and spiritual blessings.

5.1. Critique of a Song and Missing Elements

1. Heo Kyeong-yeong critiqued a song, stating it was well-made but had one major flaw .
2. He revealed the missing element was the mention of Gwangcheonsu (divine spring water) .
3. He suggested that the song should immediately follow the mention of Bulloyu (elixir of youth) with Gwangcheonsu .
4. He also criticized a line about “the earth’s opening,” stating that his followers are not waiting for such an event because they are already divine and part of the entire universe, not just Earth .
5. the current era is about a “reversal of circumstances” rather than human efforts to build wealth .

5.2. Musical Performances and Spiritual Blessings

1. Various individuals, referred to as “angels,” performed songs, including hymns and popular tunes .
2. He noted that one hymn was chosen because it was similar to Gwangcheonsu .
3. He then gave spiritual blessings, referred to as “levels,” to attendees and online viewers .
4. These blessings were given in his name and were intended to expel evil spirits and heal illnesses .
5. The “levels” varied, with some receiving “Level 2,” “Level 1,” “Level 1,000 trillion,” “Level 5,000,” and “Level 3,000” .

What is the speaker’s core message about the current era? this is a time of “harvest” and “judgment,” not “cultivation,” meaning only those who are already “ripe” will be gathered, while others will be discarded.

• The speaker, Heo Kyeong-yeong, claims to be a divine being who has come to Earth for a specific purpose .
• this era is not a time for “cultivation” (planting seeds and nurturing growth) but rather a time of “harvest” and “judgment” .
  • This means that only those who are already “ripe” (spiritually prepared) will be gathered, while others will be discarded .
  • He emphasizes that he is not here to “fix” people or offer love and care as religious figures like Jesus did in the past .
  • He believes that trying to “convert” or “preach” to people in this era is pointless because those who are “rotten apples” will only corrupt others .
  • people already know right from wrong, and further preaching is ineffective .
  • He refers to this period as “Chusu Dongjang” (추수 동장), which means a time of harvesting and storing .
• He categorizes people into three types based on their spiritual state :
  • Luminous bodies (발광체): These are beings like himself, the “divine human” (신인), who are the original source of light and energy, like the true sun .
  • the physical sun is merely a temporary creation .
  • when people become “true humans” (진인), they can see the moon appear much larger when photographed with a phone, which he attributes to the energy of the “divine human” .
  • Reflective bodies (반사체): These are people who receive and reflect his light and energy, becoming “true humans” (진인) and destined for Heaven (천국) .
  • These individuals respond to his teachings and are not interested in worldly desires .
  • Absorptive bodies (흡수체): These are people who only absorb energy without reflecting it, characterized by “dark hearts” and a focus on worldly desires like food .
  • These individuals are destined for reincarnation as animals (짐성으로 윤회) and will not go to Heaven .
  • They are primarily concerned with earthly pleasures and have no interest in spiritual enlightenment .
• He criticizes traditional religious texts like the Prajnaparamita Sutra (반야심경), stating that while they offer philosophical insights and methods for calming the mind, they do not lead to Heaven .
  • He explains that the core idea of the Prajnaparamita Sutra is “emptiness” (공사상), meaning that in this world, there is nothing to gain or lose, and people suffer unnecessarily by being attached to these concepts .
  • He believes that these texts aim to bring a state of “nirvana” (극락) in this life, which is a state of mental peace and comfort, but not the ultimate destination of Heaven .
  • He contrasts this with his own teachings, which he claims have a clear “destination” or “identity” (정체성) that leads to the spiritual world and Heaven .
  • He points to natural disasters in places like Nepal, where Buddhist holy sites were destroyed, as evidence that seeking “nirvana” in this world is insufficient .
• He emphasizes that his followers should not seek worldly possessions or grand homes, but rather find happiness in simple dwellings (초막) because their true destination is Baekgung Heaven (백궁 천국) .
  • He suggests that seeking a “palace-like home” (궁궐 같은 집) in this world would turn it into a “hell” .
  • He believes that his followers are already “made” for Heaven and should not strive for material wealth .
  • He references a hymn that states, “Whether in a hut or a palace, where my Lord Jesus is, that is Heaven,” adapting it to say, “where the divine human is, that is Heaven” .
• He identifies three main sources of suffering for the elderly: emptiness (공허), loneliness (고독), and anxiety (불안감) .
  • He describes the anxiety of old age, particularly regarding medical emergencies and the lack of care in a system where hospitals may refuse urgent patients due to financial and legal risks .
  • his “Heavenly Palace” (하늘공) offers a solution to these anxieties, as it is not a place for ordinary living but a waiting area for Heaven .
  • He mentions plans for a “silver town” (실버타운) where people can live communally, enjoy free services, and await their journey to Heaven .
• He critiques a song that was played, pointing out a missing element: the mention of “Gwangcheonsu” (광천수), which he describes as a miraculous spring water .
  • He suggests that the song should immediately follow the mention of “Bulloyu” (불로유, elixir of youth) with “Gwangcheonsu” .
  • He also criticizes a line about “the earth’s opening” (지구명의 벽이), stating that his followers are not waiting for such an event because they are already “divine humans” (신인) and part of the entire universe, not just Earth .
• He concludes by offering “levels” (레벨) to his followers, their families, and ancestors, both those present at the event and those watching online .
  • These “levels” are bestowed in his name and are meant to drive away evil spirits and heal illnesses .

멀리 회의에서 대한민국 방광곡에서 오신 우리 천사님, 대천사님 모두 반갑습니다. 오늘 처음 오신 순사님 모두 환영합니다. 오늘 오신 천사님, 대천사님 오늘도 신인님을 알현하시고, 신인님의 은총을 천명하여 받으시기 바랍니다. 이에 를 주세요.

네, 시리님 방탄 봉추 드리겠습니다. 시리님 시리님 봉추 올립니다. 반갑습니다. [환호] 앉으세요.

주세요. 네, 시님께 감사의 큰 박수 올립니다. [환호] 편안하게 앉으세요. 편안하게 천천히 가셔서, 밀지 마시고.

가까운 곳에서 예, 네. 먼저 신님께 신가를 올립니다. [노래] 하늘에서 내려오신 온 세상을 구하시러 오셨네. [노래] 내게 불려오신 [노래] 성경영님 말씀을 듣고, 믿고, 깨어나라.

[노래] 하늘의 성광이 우리여, [노래] 온 세상에 내시여, [노래] 시와 세계 왕제시여. [노래] 세상의 평화로운 환경이 이루어지도록, [노래] 성시하며, 다오셨네. [노래] 천신과 천억권의 어깨를 이끄시니, [노래] 우리 모두여, [노래] 드리세. 하늘의 영광을 찬양하며, [노래] 경사노라, 영령님 오셨네.

[노래] 세상의, 영성왕대, [노래] 황제시여, 이 세상과 저 하늘을. [노래] 백하시며 이 의 생명을 쓰시는. [노래] 심판 주시라, 우리 모두 창조주 하신오니, 그의 그의 그 사랑, 그 사랑 함께하, 성령님 그 이름을 영원히 부르리, 세계한 세계 황제시여, 성님, 주 이름이 부르리, 세계, 세계시, 주께서 오시리, 다음은 하늘 약속의 땅, 새 예루살렘 성을 올립니다. 방의 산이 빛을 먹는 곳, 최고의 숨겨진 금지능선, 그리고 하늘을 숨 고르며 영의 현상, 나는 그곳에서 심이어지네, 구불구불한 거대한 용의 길, 하늘과 산 위로 가는 길, 물품을 수신하는 영들, 하늘을 품는 거대한 순결, 사방에서 영들이 모여 세상을 지키는 약속이다, 세상이지, 전의 주님이 되시며, 그 안에서 흔들리며, 그 사랑 속에 나가는 선정체가 서로 소통하며, 먼태복지부에 심장이 뛰네, 하늘군이 승리하며 태어나, 신비 속에서 신승지 하늘이 예비하신 자리, 만상의 전세계 명의 상구를 소유하는 자리, 정치하는 자들이 하늘과 만나리, 영천정용이 너구름과 다르며.

저 하늘이라, 오른다 못, 관계영자라사니, 목사한 현국, 주로 영의를 불어서 기록하는, 숨을 주니 맑은 광천수가 속살라네, 보란 둥글둥글은 산출기, 호황이 다를 품고 있네, 성령 줄여, 급빛이 세상 오니 귀과, 복의 들이라, 보란, 황경이 새생명의, 있을지, 출령 빛소리 신님의, 강력 말씀, 시편하며 신성 말씀을 듣는, 이곳이나고 기 열리네, 여긴 하늘 , 신승지 별까지 영국이 노래하는 사람이, 말을 걸고 바람이 속삭이에, 준비가 되었네 이상의 천국이 여기 있으니, 성리의 말씀에 내 아침에 숨겨지실 승지가 깨어나고 새 시대의 열리다, 약속의 땅이여로, 세상을 깨우리라 하늘이여, 약속의 주의 섬리로 이를 밝히 , 하늘이어야, 속에 영원히 빛을 먹음을, 올려 단독 걸렸는데 약을 내려버리죠. 아주 영국 소리가 실감이 나죠. 네. 실제 사진 찍다가 이게 녹음이 된 거야.

네. 하도 용이 세게 오니까 놀래가지고 녹음만 한 거예요. 분들 일곱 사람 한경무 들어가라. 일곱 사람 다 들어가세요.

공동으로 들어갔어. 저거는 이제 박물관에 다니서 볼 수가 있어. 예. 음 이제 신님의 선리 말씀을 연청하십니다.

저 저분 저분 이름으로 박물관에 가면 이제 볼 수 있지 나중에. 예. 우리 박물관에 물건이 많아요. 전시 아직 안 했지만은.

상당히 목을 가다듬음이 많아, 앞으로 더 많이 올 거야, 아마, 신희님 요거는 배열만 대출하면 돼요. 반야신경을 해 놓은 겁니다. 음, 그래, 반야신경은 저게 불교의 사상의 핵심이야. 그러니까 저거는 어떻게 보면 철학이지, 어떤 종교가 아닙니다.

저거를 이제 뭐 종교로 생각하고 막 해 봐야 나중에 저거는 공사상이야. 반야신경은 공사상입니다. 어, 색적시, 공적시색, 뭐 이렇게 하지만 저게 전체 사상은 공사상이고, 그래, 그걸 다르게 보면 반야 사상이지. 어, 그래, 반야신경의 핵심은 바로 욕심따라 삼약삼보리 알겠죠? 어, 무상정등, 정각이라고 내가 지난번에 한번 흑반에 써줬지.

네, 한문으로. 그러니까 그게 저기에 나오고, 끄트머리 부분에. 음, 음, 안역따라 삼약삼불이 고집하냐, 바람일다, 시대신주, 시대명주, 시무상주, 시무등등주, 능체일 재고진실부로고. 이게 그게 끝나는 부분이야.

아재아, 아재 바라제, 주적설, 주말, 아제, 아재 바라제, 바라 성아제, 모사와. 이게 끝이거든. 그러니까 저걸 내가 중학교 때 저걸 안 보고 다 썼지 지금도 안 눈 감고 쓰지. 예, 그 목을 가다듬음이 뭐 건강경이나 이런 거 안 보고 다 쓰잖아.

한번 흑에 써주는 거 맞지? 예. 어, 안역다, 삼약삼불이, 무상정등 증각을 내가 써준 적 있지. 저게 무상정등 증각이 바로 공사상이고, 이 세상에는 얻을 것도 없고, 이럴 것도 없어, 사실은. 그런데 여러분이 막 얻는다, 잃는다에 매여 가지고 쓸데없는 고생을 한다, 이거야.

그, 저건 하나의 우리 마음가짐이고, 저거 뭐냐면 행심반야, 바람이 일단 신경이야. 알겠죠? 네. 우리. 마음을 다스리는 방법이라, 반야심경이 그래서 저기다가 경자를 붙인 건 문제지만은, 그래도 저건 철학이라도 경찰을 붙여 놓은 거지.

그런데 저걸 신앙의 대상으로 삼는 게 문제가 있는 거야. 어, 누가 이래 나온 거? 허경영 허경형 그럼 이건 힘이 두루지, 이건 아무도 못 되는데, 반야심경이나 저 글자 전체는 에너지가 죄로예요. 예음 많이 읽은 사람이라고 해서 뭐가 좋아지고 나빠지는 건 없고, 네 그러니까 알겠죠? 그런데 역사적인 가치가 있어? 없어? 있어요. 있지.

불교 문화적인 가치가 있단 말이야. 가치가 있다고 해서 영원한 것이 아니거든. 그렇잖아. 그러니까 저 문장 자체는 그냥 깨달음을 위한 거예요.

공사 알겠죠? 어, 그 집에도 저런 반야심경이나 다른 것도 있죠. 아, 다른 작품이 있긴 이거보다 좀 원한 작품. 어, 이거는 아주, 저, 요거는 우리가 갖다 모셔 놓고 여기 이름을 따놓을 거야. 그런 식으로, 그러니까 박물관도 있죠.

자, 알겠죠? 그러니까 경전을 여러분들이 저 경전이 도를 깨닫고 우리 마음을 깨닫는 데는 필요한 경전인데, 여러분을 천국으로 가는 경전 아니죠? 그럼 저거는 무슨 경전이야? 여러분을 극락으로 끌고 가는 경전이야. 극락은 이 세상에서 마음이 편안 편 편안한 거. [목을 가다듬음] 그걸 극락이라고 해. 어, 절, 절이 있는 존재하는 이유는 우리 마음을 극락으로 데려가려고 하는 거야.

현세, 세상에서, 저 세상이 아닌 이 세상에서 극락으로 가는 거야. 공자 말이나 석가, 말이나 노자, 맹자, 소크라테스 말은 현상에서 극락으로 가는 거야. 알겠지? 네. 내일 싸울 일이 있으면 저걸 읽고 나면 내일 안 싸우게 돼.

어, 색적 시공이야. 괜히 노난 맞이 가지고 형제지간에 싸울 일이 없어. 그러면 반야 신경에 있는 걸 보고 그렇게 될 수 있지. 그러니까 마음을 다스리는 경쟁이다.

알겠지? 예. 그런데 내가 말하는 모든 말은 뭐예요? 지향점이 있어? 없어요? 있어요. 지향점 있지? 네. 그걸 여러분들 지향점이 있는 걸 그 말 자체를 이렇게 그래.

정체성. 정체성이 있다, 이 말이야. 네. 그, 저건 정체성이 있는 게 아니야.

알았지? 어, 정체성이라는 건 어, 목적지가 분명히 있단 말이야. 이거는 알았지? 영혼이 붙어 있어요. 영혼. 영혼의 세계로 가는 말이 내 말이야.

근데 여러분들이 저 반야신경을 많이 한 불교 공부를 아무리 많이 해도, 그 네팔이 그 전부 불교 있는 사람들이 이번에 막 다 떠내려가고 막 죽고 그랬잖아. 그것이 거기가, 그 사람들이, 거기 막 절도 있고 막 여러 가지가 있어. 네팔에 불교 성지가 다 떠 내려가 버렸어. 왜 그럴까? 정체성이 없는 거란 말이야.

현상에서 극락을 구하고자 하는 거란 말이야. 알았지? 예. 그러니까 여러분들은, 어, 진인들은 뭐요?이 세상 것은 구하지 않겠다, 이거야. 네.

이제 목표 지향점, 정체성이 어디에 있어? 하늘. 하늘에. 저거는 정체성이 뭐냐? 현세에서 깨달음을 얻어서 번뇌에서 벗어나겠다, 가르치는 거야, 알겠지? 네. 그러면 현실에서 깨달아가며, 정신을 얻었다 그러면 어떻게 그게 끝이 아니야.

다음 세상이 있는데. 이거는 윤회할 수밖에 없는 거야. 예. 아무리 도를 터도 그래, 내가 오늘 정체성에 대해서 뭐 잘 이야기하려면, 그래서 여러분들은 두 가지 종류의 사람을 이제 이 세상에서 봐야 돼.

이게 여러분은 [목을 가다듬음] 잘 봐야 돼. 이게 본신 본태형입니다. 발광체지. 발광체는 빛을 내는 물질이죠.

태양은 발광체죠. 네. 근데 태양은 발광체인데 죽은 발광체야. 예.

실제 본신, 본 태양이 신인이 발광체야. 네. 음, 그러니까 신인이 여러분을 신인을 만들어 가니까, 어떻게 되는가? 커지고 막 달이 막 살아 움직이지. 근데 여러분이 진인되기 전에 달을 핸드폰으로 찍으면 조그만 게 그대로 딱 있었지.

지금은 달이 어떻게 돼? 뭐, 이만해졌다가 뭐, 이만해졌다가 막이 막 춤을 치지. 왜 그럴까? 전부 다, 내가 100명이 가면 100명이 핸드폰으로 보면 다이 커져 버려. 축하. 그죠? 네.

왜 그렇게 바뀔까? 진인이 축하한다. 진인이 본신, 본체 양이라 그래. 본태양. 진은 신인, 에너지를 주는 발광체야.

그럼 여러분은 뭐야? 반사체. 여러분은 받아 가지고 빛을 내지. 그럼 저 인간들은 앞으로 천국을 못 가는 사람들은 뭐야? 흡수체야. 흡수체.

그 사람들은 빛을 뭐 한다고? 흡수한다. 흡수하는 거예요. 흡수. 흡수만 해 버려.

흡수체. 알겠죠? 예. 그 흡수제는 검어. 검잖아.

그 검은 가슴을 가지고 있는 거야. 에너지가 검어요. 알겠죠? 우리가 에너지가 검게 나오면, 그 빛이 없는. 데는 검게 나오잖아.

그러니까 흡수체와 반사체는 달라죠. 그러면 여러분은 뭐예요? 반사체. 여러분은 [목을 가다듬음] 반사체란 말이야. 거기 빛에 반응을 했어, 안 했어? 했어.

반응을 했죠. 그럼 여러분은 빛의 반응을 하는 반사체이고, 사람들은 내 욕을 해. 반응하나요? 안 해요.

반응 안 해요. 세상에 받으려고만 해. 흡수만 하려고 하는 거야. 흡수하는 게 없으면 관심이 없어.

그 어디로 가? 먹는 것만 좋아하는 동물로 가는 거야. 알겠죠? 그 사람들은 갈 길이 나와 있죠? 네. 반사체는 진인이고, 천국이지. 네.

신인이고, 그래서 이게 천복경에 나오는 내용이야. 신인은 뭐예요? 본신, 본태양. 본신포태양이 발광체(發光體)야. 저 태양도 때가 되면 바뀌죠.

저 태양도, 사실 발광체(發光體)가 아니란 말이야. 예. 내가 임시로 우리가 만들어 놓은 거야. 허공에다가.

네. 그 만들어 일종에 본신 본에 만들어 놓은 거니까 반사체에 불과한 거야. 그 세상에는 세 가지가 있다. 발광체와 반사체와 흡수체가 있다.

그걸 알아놔야 돼. 아, 우리는 저 인간들이, 말하면 지금 저 불교를 공부 열심히 하는 사람들이 있다. 그럼 그 사람은 전혀 백공부를 모른다. 그럼 그 사람은 인연이 다른 거지.

네. 윤회가 많이 남아 있지. 네. 그리고 윤회 짐성으로 윤회가 남아 있지.

그러면 이게 그렇게 남았다는 걸, 불교인들은 몰라. 그리고 열심히 경을 읽고 있다고 생각해 봐. 알겠죠? 예. 정을 정각 열반, 그러니까 열반산매, 정각산매, 반야산매, 무아산매, 보리산매, 이 여덟 가지 산매, 응.

반야, 무아산매, 응. 열반산매, 정각 열반, 해탈 보리 반야 산매, 무아 성불이 여덟 가지 산매, 경제에 들어가 봐야 마음이 평화로워지는 거, 적정 열반에 드는 것밖에 없는 거야, 그 적정 열반이 극락이야. 마음이 극락이 온 거지. 그래, 안 그래? 부부 많이 하다가 누가 경전을 들고 와서 “아이거 좀 읽어 보세요” 해서 똑바로 읽으니까, 이제 그 사람은 불교 신자니까 마음이 편안해졌다, 그러면 그게 이제 적정 열반에 든 거야.

알겠지? 그런데 누구도 정각 열반, 해탈 보리, 반야 삼매, 무아와 성불을 이룬 자가 치유상에 한 명도 없어. 그러니까 김기상 신은 이스라엘에 있을 때 내 제자였어. 그런데 30년, 40년을 따라.

알겠죠? 그러니까 이런 게 사실이야, 여러분들은 지금 뭐 안 믿어지겠지만, 이게 실제야. 예, 어, 천사태문 나오죠. 예. 그래서 여러분이 발광체(發光體)가 본신, 본 태양이라 그랬죠? 네.

본신, 본 태양이 신인이라는 걸 알아야 돼. 그럼 우주는 본신, 본 태양이 만들어낸 가상 공간이야. 알았지? 그러니까 여러분들아, 저 사람이 이 우주 가상 공간을 어떻게 만들어 놓았을까, 하는 이 생각하지만, 여러분들이 지금 보는 건 사람인데, 실제로 내가 밤에 백공에 가서 뭘 하는지를 아무도 몰라. 알았지? 예.

어, 뭐 세계가 이렇게 돌아가니까, 여러분은 돌아가는구나 하고 생각하겠지만, 나는 여러분처럼 그렇게 편안하게 잠자고, 이런 게 부족한 사람이야. 네. 그런데 어떤 데 보면 잠을 못 잔 사람도 있고, 어떤 데 보면 잠을 많이 잔 사람도 있고 그래요. 그게 배 때문에 그런 거예요.

일이 그렇게 복잡하게 많아요. 그럼 내가 늦게 올 때도 있고, 일찍 올 때도 있고 그래. 무슨 알죠? 그러니까 그걸 여러분들이 알리 있나? 그 세계를 그 뭐 이야기하면 뭐 개미한테 뭐 이야기하는 것밖에 안 되는 거예요. 알겠죠? 그, 내가 어떻게 보면 뭐야? 내가 뭐 하러 온 사람이야? 추수, 추수꾼이야.

추수 추수하러 온 사람이죠. 네. 그러면 나는 추수하러 왔는데, 첫 번째 뭐 해서 씨를 심었겠지. 예.

  씨를 심었었고 종자를 심었죠.   네.   응.

그러면 [목을 가다듬음] 나중에 이게 나중에 뭐이 종자를 심고, 첫째, 두 번째 뭐였겠어? 도야. 걸음을 줘서 걸음 주고 길러야지. 응. 육성을 해야지.

그죠? 두 번째는 길렀다 말이야. 그다음에 세 번째는 뭐 해요? 추수. 추수. 예.

그래서 추수 동장이 천자문에 나오죠. 추수 동장 하러 왔단 말이야. 추수해서 백홍으로 가져가려고 그 동장 아니야? 그니까 종자를 뿌리고 육성하고 추수로 한 자가 지금 여러분들이 보고 있는 거예요.

그런데 이 장소를 이미 이렇게 만들어 난 거야. 그리고 광천서 내리 보내지죠. 네. 어, 그리고 뭐 여러 가지 현상이 많지.

그리고 이번에 진인이 되고 나니까 달을 찍으니까 달이 막 집체만 하더라. 어, 이런 현상은 진인이 되기 전에 없었어요. 알겠죠? 예. 그 여러분들은 종자 버리고 육성하고 추소할 때 99.99%는 축쟁이야, 그 여러분은 알갱이야, 좋아? 안 좋아요? 그래서 뭐 병이 안 났다, 서운하다 이런 건 있을 수가 없어, 그거는 항상 내가 2년 전에서 병을 고쳐줄 때 너는 나를 믿느냐, 너는 왜 나한테 병을 고쳐달라고 그러느냐, 그니까 물어봐, 아멘, 그럼 아예 넌 이방인 아니냐, 내가 이방인 고쳐줄 정신이 어디 있냐, 우리 유태인도 못 고쳐주는데 내가 이렇게 이야기해, 그럼 그 사람이 ‘아유, 그래도 주인의 밥상에서 떨어부스리라도 개도 먹을 수 있지 않습니까?’ 이런다 말이야, 그러면 탁 고쳐주면 즉시 효과 , 아니 좀 고쳐주면 되지 뭐 말이 많습니까? 이러면 안 고쳐져, 그 사람한테 고쳐주면 내 욕만 먹어, 네, 자식이 안 고쳐지네, 그럼 내가 그런 거 하겠나? 아니요, 그래서 여기 온 사람도 자기가 진짜 고치고 싶은 사람은 갈급해야 돼, 네, 갈급해야 돼, 갈급이 뭐야? 갈급은 아주 목마르다, 이 말이야, 목, 응, 갈급이 급하다, 이 말이야, 갈급하다, 알겠지? 네, 목이 되게 마르다, 뭐 이러야 되는데, 그렇지 않은 사람이 ‘어머, 내 뭐 고쳐지면 내가 하늘에 나가고, 안 고쳐지면 뭐 저 가짜구나’ 이런 생각하면 되나 안 되나? 안 되나? 그럼 그 사람은 그 잘못 생각하는 거야, 알겠죠? 그래서 여러분은 내가 이런 단계, 이런 육성의 단계, 이때 온 자들이 뭐예요? 사대성 아니면? 예수, 공자, 노자, 맹자 이런 사람들이 많이 왔지, 네, 어, 그때 나도 왔고, 예수도 와 있었고, 그때가 아니란.

말이야. 어, 그때는 비료도 주고 사랑도 주고 그랬어. 안 그랬어? 지금은 사랑 주고 비료 주는 때가 아니야.

탁 잘라. 나 그냥 탁 잘라 가지고 쓰레기 버려. 알맹이 그도 이거야. 그래서 심판이라고 해.

  아, 왜 그때 예수님이 예수 때 온 것처럼 그렇게 사랑으로 뭐 봐주지 않느냐? 아니야.   예, 네.       고쳐주러 온 게 목적이 아니야.   네.

  네.   추수하는 게 목적이야.   네.     그 점을 알아야 돼요.

어, 시간이 없으니까 내 말은 못 하지만, 종자와 육성, 추수라는 걸 잘 알아두셔야 돼요. 알겠죠? 지금도 육성 단계라고 막 종교들이 뭐 뭐 뭐 전도를 한다. 뭐 아무 국귀 소용없어. 네.

  네. 썩은 사과 하나가 교회에 들어오면, 교회가 썩은 자를 고쳐야 하는데, 그 썩은 자가 교회 전체를 무너뜨려.      요새 그래요?   네.

그런 시대입니다. 옛날에는 썩은 사과가 있는데, 그 썩은 사과를 고칠 수 있는 힘들이 있었는데, 요새는 그런 시대가 아니야. 지금은 썩은 사과 하나가 딱 들어오면 다 썩어 버려. 알겠죠? 그러니까 요새는 전도 이런 시대가 아니야.

아이고, 뭐 그 사람이 몰라서 죄 짓는 줄 알아. 아무리 예수, 석가를 몰라도 다 알아요. 이야기해 봐야 코빵이. 알겠죠? 네.

어, 그런 시대가 아닙니다. 도가 퍼져 나가는 시대가 아니라, 구두드리는 시대. 그걸 천자문에서는 뭐래? 추수 동장. 네.

그래서 이 추수 동장 추수동장하는 시대라서 내가 와 있는 겁니다. 그래, 알고 있어요, 여러분들도 그렇게 생각해야 돼요. 왜 우리는 뭐 저렇게 포교를 해서 교세를 확장하지 않느냐? 우리는 그렇게 갈급할 이유가 있나요, 없나요? 없어요. 가만 있어도 다 와요.

 그리고 왔다가 천국에 갈 사람 아닌 사람은 살펴보고 나가요.   네.   빨리 버려요.

그럼 우리 어서 가세요, 그러고 알겠죠? 어, 그러니까 여러분들이 한참 그 육성으로 밭에서 길을 잡고, 낫을 들고 농부가 밭에 나타났을 때하고 같아요. 달라요. 달라요. 아니, 물도 안 줘요.

그냥 자르고 있어요. 맞아요, 맞아. 그런데 내가 기존의 교회나 절에서 하는 것과 왜 다르냐, 이러는데 그걸 알아야 돼요. 그 제일 무서운 사람은 낯선 사람이에요.

알겠죠? 네. 그 사람을 심판자라고 그래요. 근데 그 심판자는 일반 앞에 온 성령을 가져온 자와 털려요. 네.

  네.   이거는 심판의 성령을 가져온 거예요.   네.           그거를 여러분들이 이해하면 내가 지금 말하고자 하는 걸 거의 이해한 거예요.

예. 그러면 여러분들이 시간이 없으니까 [목을 가다듬음] 이게 무슨 자지? 풀자고 비슷하죠. 이건 무슨 자야? 초막. 초막.

여러분은 지금 초막에 살아도 나를 만났으니 행복하지 않나요? 행복해요. 그래요. 그렇지 않나요? 여러분이 초막에 살아도 나를 만나서 생각보다 행복한 거예요. 여러분이 만약 지금 궁궐 같은 집을 원한다면 되겠나요? 아니요.

응, 궁궐. 같은 집을 여러분들이 원한다면, 큰 오산이야. 자, 이 궁궐 같은 집을 지금 원하면, 이 세상의 지옥이 돼. 네, 이 세상의 지옥.

불교에서 말하는 극락은 철저히 멀리 버려. 네, 맞아, 안 맞아? 알겠죠? 천국에 갈 사람이 이 세상에 궁극이 왜 필요해? 그렇지? 그냥 우리끼리 하늘공이 있으면 되지. 요가, 여러분들이 궁금해. 나중에 우리가 이거 뭐 짓니? 실버 타 실버 실버타면 지켰지.

아, 그냥 공동으로 다 사는 거야. 맞아, 맞아. 아, 우리가 지금 무료 버스도 타고 있잖아. 근데 뭐, 밥 먹는 사람이 있겠어? 없어, 없어.

그럼 맨날 왔다 갔다 하면서 노래 부르고 여기서 강의 듣고 천국에 갈 때까지 대기하면 되잖아. 좋아? 안 좋아? 어, 여러분들은 이미 만들어져 있어. 네. 그래, 안 그래? 그런데 왜 이렇게 궁을 만들고 그렇게 고생을 해? 그냥 초막에 사는 것보다, 네.

성경에 나와요.   네.   찬송가에도 나와요. 초막이나 궁궐이나 신인이 있는 곳이, 내 주 예수 계신 곳이 그곳이 천국이다.

맞아, 안 맞아? 초막이 못하더라도 궁이 어때? 맞아. 내가 있는 곳이면 되지. 맞아. 어, 마음을 편안하게 해요.

네. 왜 그러냐? 요새 여러분, 병이 어디서 오냐? 늙으면 공허해져. 공허해지나 안 해지나? 공허해지죠. 네.

그러니까 이것하고 끝내야 되겠다. 시간 많이 가니까, 마음이 공허해져 가지고 전부 병이 생겨. 알겠죠? 그러니까 얼마나 기가 막혀. 알겠죠? 전부 공허해서 병이 생긴단.

말이야, 그 다음에 또 뭐야, 이거? 응? 이게 뭐예요? [목을 가다듬음] 고독이지. 고독해서 전부 병이 생기는 거야. 자기가 고통스럽다고 생각하는 거야. 늙으면 천국에 갈 희망이 없으니까 이런 공허함, 이런 고독함, 딱 하나 남아 있지.

세 가지야. 뭐가 남아 있어? 음. 공허, 고독, 불안감. 꼭 중요한 겁니다.

불안감이 있어. 불안감. 이게 혹시 내가 병에 걸려서 병원에 갔는데 병원비도 없고, 늙어서 연락도 안 오고, 이런 사람 많잖아. 자녀가 없는 사람도 있고 그러니까 이 사회가 불안한 거야.

내가 응급실에 가면 이것들이 뺑뺑이 돌리다가 죽는 거야. 그래 아니겠어? “어서 오십시오” 하고 치료해 주는 데가 있나? 없어. 그냥 가다 보면 그냥 뺑뺑이 돌다가 병원에서 거절당하는 거야. 왜? 언급한 자는 대부분 위험해.

그 의사가 잘못 건드리면 그 사람이 죽으면 그 병원뿐만 아니라 의사도 문제가 생기지. 그렇죠? 그러니까 의사가 제일 겁내는 게 응급실 개입하는 거야. 응급실에 있다가 신체 망신을 당하는 의사도 많아.

갑자기 환자가 왔는데, 맥을 심는데 죽어 버리거나, 아기가 왜 열이 나는지에 대해서도 아무도 모르고. 어떤 전문의사가 전부 대기하고 있나? 밤에 그냥 야간에 들어오면, 그냥 신촌의 의사들이 앉아 있단 말이야. 그런데 진짜 긴급한 걸 안 건드리면 괜찮은데, 맡았다가는 죽음에 책임이 누구야? 의사와 병원이 민영화되어 있어서 책임이 명확하지 않지. 그건 뺑뺑이 돌 수밖에 안 된다고 해라.

응급한 사람이 오면 무조건.. 받지 마라, 뭐 이렇게 지시가 떨어져 있는 거야. 왜? 병원이 1년에 응급환자를 받았다가 손실 나는 게 몇 배의 인원을 하는 거야, 생각해 봐. 그러니까 겁나겠죠.

그런데 그러니 우리가 앞으로 편안한 불안을 느끼지 않겠나? 늙으면 불안해. 어, 늙어서 이 자식놈들이 엠브레스 타고 빙빙 돌다가 내가 차 안에서 죽을 거 아닌가? 그게 여러분 불안한 거야. 예. 그렇다고 응급실에서 탁탁 받아주는 데가 이 세상이 천국이 아닌 이상 있나? 없어요.

받으면 병원이 망해요. 받으면 열 명만 받으면 병원 문 닫다. 그렇죠. 네.

그런 도를 보상과 보안을 해놓아야 되는데 이게 안 되고 있는 거야. 알겠죠? 뭐 그걸 우리가 그런 걸 따질 수 없지만 어쨌든 들으면 불안한 거야. 예. [콧방귀] 음, 자기 아들이 사고 나서 병원을 가다가 차 안에서 아버지가 아들을 목격한 사람이 있어요.

안 받아 주니까. 아들이 피를 철저히 흘리고 있는데, 이런 사태가 우리에게 일어나고 있어요. 고독과 불안과 공허함, 이거 신이라 동문 이런 거 있나? 없습니다. 재밌죠? 그러니까 하늘공을 여러분이 예살러 온 곳이 아니라는 거, 꼭 알아야 돼요.

     네.   어, 안 오겠다는 사람 붙들고 매달리지 말아.   올 사람은 고등학생 때부터 와 있는 사람이 있어.

  네. 고등학생 때부터 한 대학도 안 가고 여기서 지금 있는 사람이 몇 명 있지?   어, 그 예사로 보면 안 됩니다. 이미 될 사람은 딱 한 번 유튜브 딱 보면 그냥 와. 오케이.

재밌죠? 네. 그래서 여러분 초막의 즐거움을 알아야 돼요. 아, 초막에 있으면 돼요. 우리 다음에 가는 데가 백궁 천국인데, 저거 한번 살아봐요.

그, 저 저저 저, 왜 몰라요? 그 천국 모양 한번 보게요. 응. 우리 기 좀 살려요. 그 문을 봐야 우리가 걸로 갈 거예요.

우리는. 자, 왜 몰라요? 왜 몰라요? 왜 몰라요? 왜 몰라요? 시대 왔는데 왜 몰라요? 소름이 돋아요. 들리는데 왜 몰라봐요? 왜 몰라요? 원유를 벌써 봤어요. 왜 몰라요? 불로 유가 나왔는데 왜 몰라요? 세 놈도 영국인가요? 왜 몰라요? 왜 왜요? 왜 몰라요? 왜 왜요? 왜 몰라요? 왜 왜요? 놀라워요.

왜 몰라요? 왜 왜요? 놀라워요, 광들아 꼭 잡아와요. 보게 된다. 주구명의 벽이 왜 몰라요? 전부 경인(경기 인천) 나왔는데 왜 몰라요? 주변에서 왜 나왔어요? [노래] 왜 몰라요? 삼전(삼성전자) 최고치였는데 왜 몰라요? 열렸네요. [노래] 왜 몰라요? 이제 공장 불이 켜졌어요.

왜 몰라요? 예수님 말씀하셨는데 왜 몰라요? 왜 왜 왜 몰라요? 왜 왜요? 몰라요. 왜 몰라요? 왜 왜 몰라요? 광분들, 허경영 영감 꼭 [비명] 안 되는 일 없을 거예요. 왜 몰라요? 몰라요. 왜 몰라요? 몰라봐요.

왜요? 몰라요? 정말 잘 만들었는데 한 가지 문제점이 있어요. 뭐가 문제일까요? 알아맞히면 레벨 1경이 모입니다. 건방지게 알아맞힐 수 있어야 돼요. 신님 얼굴.

영화. 응. 다 100점이죠. 네.

하나가 문제인데 모르시네요. 역시 저는 영어로 노래 부를 때 가사를 알고 있어요. 뭐 그냥 넘어갈 줄 알지요. 박현숙 씨가 가수 노래 볼 때, 내가 영어 가사의 문제점을 알아냈죠.

네. 어, 뭐였지? 빈털터리. 빈털터리. 어, “been” 빈털터리.

그게 발음이 “빈털터리”야. 그러니까 “I don’t get I don’t”. “I don’t care.” 난 당신을 도울 수 없다.

난 빈털터리라서 “I don’t care.” 그 노래 가사를 영어로 들어보니까, 아, 그게 재밌잖아. 네. 어, 그걸 내가 즉시 알아내잖아. 그럼 이걸 탁 듣고서 문제점을 내가 알아냈는데, 그걸 여러분들이 볼 줄 알아야 돼.

그, 여러분들은 꼭 눈에 보이는 것만 이렇게 봐요. 보이지 않는 세계를 볼 수 있어야 돼. 이게 뭐냐면, 다 잘 나왔는데 하나가 빠졌어. 그게 뭐냐? 강천수.

강천수가 나왔는데 왜 몰라? 가장 중요한 게 뭔지 그렇잖아. 그 뒤에 한 구절에, 뭐 복잡한 이야기 있어. 그건 늘 필요 없는 거야.

거기다가 강천수가 팍 솟아나야 되는데, 강천서가 나왔는데 왜 몰라? 이건 과학적으로 있을 수 없는 일이야. 그게 아쉽더라. 그게 들어가 줘야 되는데. 그 노래 한번 틀어버려.

뭐에 그걸 넣어야 되냐면, 불로와 강수가 연달아 튕겨 나와야 되는 거야. 한번 보자. 그, 내가 빼야 될 부분 이야기해 줄게. 예.

그냥 이렇게 보는 것 같아도 다 보고 있어. 음, 일정… 저, 뭐야? 일경 뭐 못 들어갔네. 아이참.

아쉽다. 왜 그 생각을 안 했을까? 다들 속으로는 생각했는데요. 이제서야 이야기하면 뭐? 이제 이야기하면 예배이 들어가나? 불로유 나오면서 광천수가 바로 따라 나와야 되거든. 따라 나와야 돼.

그 불로유가 나왔는데, 왜, 몰라 해도 영도인가? 왜 몰라? [비명] 요단봐. 아, 그다음 틀어봐. 그다음 몰라봐. 왜, 왜 몰라봐? 왜 몰라봐? 왜 왜 몰라? 꼭 부들어경영 꼭 잡아, 봐.

꺾고 보게 된다. 구명의 몇날이 왜 몰라?요, 사이요, 지금 지구명의 뜰날이 사이에다가 넘어내 광천수가, 지구멍에 뜨는 거. 우리는 지구멍이 아니야. 우리는 이미 신인이다, 지구멍이 [목을 가다듬음] 아니라니까.

빼고, 진은 이미, 우주 전체지, 우리 지구멍이 아니야. 거기다 탁 나게 되는 거야. 지구멍에 배떨듯이 우리는 기다리는 자들이 아니야. 이미 우주 전체 본신 본탱이 왔는데, 지구멍이 왜 필요해? 맞아, 맞아, 오케이.

그거만 고치면 완성이다. 광천수, 불유, 그렇잖아. 요런 거, 중요한 거 탁탁 나와야 돼. 예, 그 포인트에서 약간 하나가 빠졌어.

어, 지금에 뵙는 거, 우리가 아니야. 알죠? 이미 내가 심판자가 왔는데, 지금 뭐 하고, 전혀 그거는 인간들이 욕정이 만드는 세계야. 지금은 거는 인간들이 노력해서 뭐, 재산 이루고, 집 사고, 이걸 여러분 지구에 뜬다는 건데, 우리는 그게 아니고 응, 네. 상이 뒤집어지는 걸, 여러분이 본다는 거야.

 알았지?   네. 대진희님은 요거 잘 참고하셔야 됩니다. 네.

아, 신인에게 감사의 아주 잘 만들었는데, 옥에 티가 있지. 이제 그걸 우리가 조금씩 고쳐서 쓰는 거야. 그러면 이 노래는 아주 만점이야. 네, 아, 요거는 검정을 더해야 돼.

명단을 좀 더 재밌게 만들어야지. 예, 하늘공에 온 사람이 제일 눈에 띄네. 맞습니다. 아이고.

자, 찬송가 부를 분 나오셔. 신인사랑 TV의 김동천사님께서 찬송가 316장 목마른 자들아를 올립니다. 레벨을 받으세요. 예, 또 다음 노래를 올립니다.

주진영 천사님이세요. 찬송가도 방림 있는 게 좋아요. 네. 어이, 찬송가는 광천수랑 비슷한 노래야.

그래서 부르신 거야. 알았지? 예. [목을 가다듬으며] 말씀을 갈급할 때들, 그… 예, 다음은 평택 신주진 천사님이 빗속의 여인을 올립니다.

또 다음 노래를 올립니다. 양주시 최림 천사님이 타국에서 오셨습니다. 천조문. 예, 이제 신일의 신청곡을 올립니다.

어… [목을 가다듬으며] 봄날은 간다, 할까? 예, 봄날은 간다를 올립니다. 어… 젊은 여자가 잘 부르죠? 네.

아이고, 봄날은 간다를 요새 여러분 들었네요. 예… 음… [목을 가다듬으며] 그, 저 누구야? 그…

명 김지혜. 김지혜 노래 무명초. 어, 한번 들어보자. 이 노래가 짧아.

김지혜 노래 잘하죠? 네. 김지혜를 보고 제일 처음에 나왔을 때, 제일 끼 있는 후배 가수라고 그랬는데, 참 그 노래 잘하네. 요새 들어보고 깜짝 놀랬어. 누가 이 노래를 불렀지? 우리…

네. 유연희… 아, 유현 씨가 이 노래를 부르고 나서, 노래를 들어보니까 정말 김재 노래이네. 잘해요.

네. 그 젊었을 때 딱 걸어나와서 양반 자세 딱 잡고 부르죠. 하나도 흔들지 않고 그대로 몸에 힘도 안 주고 부드럽게 노래를 쫙 불러내요.

딱 이렇게 새 딱 열어 가지고, 열어 가지고 하나도 흔들지 않아요. 어쩌다 그렇게 노래를 잘 부르냐고? 뭐 이렇게 막 이래요 . 말도 못해요. 투수제를 얼마나 멋지게 하는지.

근데 이 김지혜는 이렇게 흔들지 않으면 목소리가 안 나와요. 이게 뭐야, 저 피똥 돌리나 봐 그러면서 부르는데, 이 사람은 꽃딱도 하네요. 김재현은 너무 잘 불러요. 그러니까 이게 80년도 얼굴이죠.

88년도죠. 네. 3월이요. 3월 12일인데 지금 몇 년 됐어요? 88년이요.

88년이니까 응, 38년, 30… 약 40년 됐지? 40년 전에 이 김재현의 머리 스타일이 너무 좋아요. 이걸 바꿔 가지고 스포츠카 스타일로 해 가지고 버려 버렸어요. 아이고, 노래 잘한다.

그러니까 이 임미자 씨가 보는 눈이 확실히 있어요. 방송이 나와서 김지혜를 자랑하더라고요. 그래서 역시 김재현은 달라고 하면서, 목소리도 힘도 안 주고, 막 이렇게 돌아넘어가는 게 기가 막히죠. 이게 대비하고 나서 얼마 안 됐을 때, 기가 막히게.

음…[목을 가다듬음]. 그 저 임미자 여사의 딸, 예. 이름 뭐예요? 정재. 정재 씨가 노래를 잘하는데요.

정재이는 이 여자하고 너무 차이가 있네. 그러니까 자기 딸 칭찬하지 않고, 이 여자 칭찬을 그렇게 하더라고요. 임미자 딸이 부르는 노래 있잖아. 제목 제목이, 나오겠지.

응. 정재, 정재. 정재현이 제일 잘한다. 보는 노래가 바다는 육지라면 아니야.

[목을 가다듬음] 정전의 한국 한국, 정전에 한국일 거야. 한국 자, 저 임미자 딸이거든. 자기 딸이 부르는데 목소리가 이렇고, 여자 게 더 낫네. 정재현이 목소리도 좋거든요.

저 임미자 목소리를 유전자를 가져온 여자야. 연락선이 연락선. 음, 정재현이 한국하고 연락선 잘하죠? 네. 아이 고음도 잘하고 대단하니, 저 여자가 일본에서 저렇게 엄마 없이 컸어.

저 노래가 애절한 노래예요. 자기 인생을 노래한 거야. 음. 음.

[목을 가다듬음] 재밌죠? 네. 아, 오래 한 곡 들으니까 재밌네. 아주. 아이고.

신신청부터 올릴까요? 응. 괜찮은 시간이 있으면 하나 올려, 말씀해. 자기 어머니, 이제 딸 걸 해서 어머니, 그런데 이 여자 노래할 때 끝날 때 좀 이임자 얼굴이 그대로 보이네. 이임자 얼굴이 딱 보이더라고.

깜짝 놀랐어. 어. 눈도, 어. 눈도 담고 끝날 때쯤 되니까 임미자 놀래를 불렀네요.

[콧방귀] 300에 살려서 300 엄마가 하는 거 올립니다. 엄마가 하는 거. 엄마가 하는 거. 엄마 하는 거.

어. 정재현이 불렀네요. 정재현이 엄마 노래를 불렀다고. 어.

엄마가 부르는 걸 할까? 임미자가 엄마. 임미자가 부르는 거, 300명 하려도 할까? 임미자가 하는 걸 한번 들어보자고. 시민의 천문, 천사들을 원합니다. 스크바에 공전보다도 똥의 다리로 걸렸다면 아름다운 [노래] 하얼빈의 이국적인 러시아 너희의 단풍이 들 때 나는 하늘공천사들과 함께 노래하며 날아가는 아름다운 송화강변을 걸으며, 무시키의 시를 노래하고 싶구나.

아, 사랑하는 하늘공사들이여, 타고 란강변을 달리고, 연애주와 조언 중에 바다가 보이는 바로스를 거쳐 백두산, 장백산, 맥태백산에 불문단궁 풍선을 날리며 달려가고, 금강산, 설악산, 고령산까지 단숨에 달려가며, 지상군 새 예루살렘 성에서 한국 천사들을 만나고 싶구나. 사랑하는 하늘공천사들이여, 아름다운 추수와 수감산, 세로살래 성도 있는 수감산인 곳, 하늘은 내가 예루살렘 성보다 더 아름답다고 느끼는 곳, 꿈에서 오는 광천수를 마시며, 사랑하는 하늘천사들이여, 하늘 천사들은 그수강사에 벗고 작품을 구경하며, 지상 어디에도 없는 타원이며 영원히 버려나, 백국 천국까지 하늘군사들이 노래하는 바로 그 곳이구나. 예, 이제 오늘의 레벨을 드립니다. 허경영 신님 이름으로 명하노니, 오늘 놀라운 천사들과 하늘에 들어오신 천사들, 상담비를 내고도 오지 못하는 천사들과 천사들의 가족, 천사들의 조상에게 레벨 2로 가라.

허경영 신님 이름으로 명하노니, 지금 유튜브를 보고 계신 천사들과 그 가족, 조상들에게 레벨 1로 가라. 허경영 신님 이름으로 명하노니, 오늘은 축복 가득한 백국명태를 받으시길 바랍니다. 건축 헌금 정혜원 등록과 정행하신 천사들과 새로 신문을 내시고 오신 천사들과 천사들의 가족과 조상에게 레벨 1천조 들어가라. 많아, 1천 아니지, 아, 천조지.

예, 다시 합니다. 레벨 1천조 맞나? 레벨 천조무라. 네, 이제 신님의 전체 레벨을 받아들이십니다. 신님 응.

요새 항상 말씀하실 때마다 그러는데, 귀신 모두 나가라. 요것보다요, 뭐 좀 들어가면 좋겠는데, 천사들과 가족들의 몸에 붙어 있는 귀신과 집안에 있는 모든 귀신은 전부 나가라. 요령해 주시면 좋겠습니다. 오늘 하늘구에 온 천사들과 그 가족들, 그리고 유튜브를 보는 천사들과 그 가족들, 천사 들어가라.

그리고 집에 붙은 귀신, 몸에 붙은 귀신들 모두 물러가라. 그리고 가족들의 모든 병도 다 고쳐지라. 오늘 하늘궁에 온 천사들과 천사들의 가족과 조상에게 레벨 5천 들어가라. 유튜브를 보는 천사들과 그 가족과 조상에게 레벨 3천 들어가라.

오늘도 신께 감사의 큰 박수 올리자. 허경영. ..