2026.10.06 The sound of a cow’s cry signifies the transformation of dirty earth into pure land, indicating the presence of a God-man

2026.10.06 현재 북한에서 비밀리에 계획중인 것…!? What is currently being secretly planned in North Korea…!?

The Sacred Transformation: From Defiled Earth to Pure Land

1. The Distinction Between Tears: Hormonal Responses to Emotion
   When tears flow from profound emotion, they differ significantly from those shed in sorrow. Tears of sadness, often accompanied by disappointment, contain detrimental hormones that can adversely affect ocular health, potentially leading to conditions such as cataracts and glaucoma. Conversely, tears of joy or deep empathy, such as those shed while watching a poignant film or feeling compassion for others, are beneficial. They contain positive hormones that rejuvenate the eyes and promote overall well-being, free from any malevolent influence. This distinction underscores the body’s intricate hormonal responses to varying emotional states.

2. The Perils of Repetitive Criticism and the Power of Positive Reinforcement
   Consider a child who consistently scored poorly but then begins to achieve perfect scores. If a parent repeatedly reminds the child of past failures, asking, “How can you suddenly get 100 points when you always got zero before?” this constant harking back to the past can be counterproductive. Such remarks can trigger rebellious hormones in the child, fostering resentment and hindering their progress. Instead, genuine praise for current achievements is essential. Continuously reminding someone of their past shortcomings, even when they are excelling, can be deeply damaging, fostering negative psychological and physiological responses. The human body responds to positive thoughts with beneficial hormones and tears, while negative thoughts can produce harmful tears that may even cause blindness. This highlights the profound impact of our internal states and external interactions on our physical health.

3. The Sacred Sound and the Transformation of Defiled Earth
   The sound of a cow’s cry, particularly in a sacred context, signifies the arrival of a divine presence. This phenomenon, often heard in specific, hallowed locations, is not merely an animal’s lament but a profound spiritual indicator. The world, referred to as “Yeto” (穢土) in Buddhist philosophy, is inherently defiled, teeming with countless microorganisms, from earthworms to venomous snakes and tetanus bacteria. Yet, from this impure soil, crops grow, sustaining life. Our bodies, too, are transient, eventually returning to this earth as fertilizer.

The cow’s cry, therefore, is an integral part of a transformative process, converting this defiled earth into a “Jeongto” (淨土), a Pure Land or paradise. In a Jeongto, the soil itself responds to spoken commands; seeds are not needed for plants to sprout, and desires manifest effortlessly. Unlike our current bodies, which age and decay, a Jeongto allows for perfect manifestation. The sound of the cow’s cry causes the earth to vibrate, neutralizing harmful elements and transforming the land into a sacred space where malevolent spirits cannot linger. This transformation is not merely symbolic but a tangible shift, initiated by the presence of a God-man.

4. Ancient Wisdom: Distinguishing Life and Death
   Ancient sages understood the profound difference between the living and the dead. They asserted that a living human body is akin to “Inji-to” (人地土), meaning “human earth,” subject to decay and teeming with microorganisms. Conversely, the soul of a deceased person becomes “Inji-su” (人地水), “human water,” representing the eternal, life-generating force. The earth causes decay, while water sustains life.

A fascinating ancient method for determining death involved attempting to insert a hand into the deceased’s body. If the hand could not penetrate, it signified death, as the earth’s gravitational pull would have already begun to claim the body, making it dense and heavy. This phenomenon explains why a corpse feels significantly heavier than a living person. Furthermore, ancient customs dictated sealing chimneys when someone died, believing that cats, considered mystical creatures, could reanimate a corpse by entering the house and sitting beneath it. These practices highlight a deep-seated understanding of the spiritual and physical transitions associated with death.

5. The Cycle of Transformation: From Impurity to Beauty
   The concept of “Yeto” (穢土), the defiled earth, is central to understanding the cycle of transformation. From this seemingly impure ground, life emerges in various forms. For instance, a tiny seed can grow into a magnificent tree, drawing nutrients from the soil. When the tree eventually decays, it returns to the earth, continuing the cycle. This process, known in Buddhism as the “four elements” (地水火風 – earth, water, fire, wind), represents the constant transformation of matter.

Consider the metamorphosis of a butterfly: from an egg, to a larva, to a pupa, and finally to a beautiful butterfly. This “Hwasaeng” (化生), or transformation, illustrates how something exquisite can arise from the most humble and seemingly impure origins. The defiled earth, therefore, is not merely a place of decay but a crucible of creation, where beauty and life are perpetually reborn. In a Jeongto, however, such cycles of transformation are absent, as there is no impurity, no dust, and no need for cleansing. It is a realm of pristine purity and effortless existence.

6. The Impermanence of the Physical and the Pursuit of White Heaven
   Our physical bodies are transient, akin to canned goods with a limited shelf life. Once this period expires, the body inevitably decays. This impermanence underscores the importance of seeking a higher state of being. The ultimate destination is “Baekgung” (白宮), or White Heaven, a Pure Land where absolute cleanliness prevails. There is no waste, no decay, and no impurity whatsoever.

Life on Earth, a mere blink in the cosmic scale, is often consumed by trivial pursuits. Our 100 years are but a “challa” (刹那), a fleeting moment, in the vastness of the universe. The true purpose is to transcend this defiled existence and attain the purity of White Heaven. This journey is facilitated by encountering a God-man, whose teachings guide individuals toward this ultimate spiritual destination.

7. Geopolitical Shifts and the Decline of Nations
   Current demographic trends present a dire future for nations like South Korea. Projections indicate a significant decline in the native population, with an increasing influx of foreign residents. This demographic shift, coupled with a rapidly aging population, suggests a future where the nation’s strength, including its military, could be severely compromised. North Korea, for instance, reportedly believes that South Korea will collapse internally within a few decades due to these demographic issues, negating the need for military intervention.

This demographic crisis is exacerbated by economic factors, such as the exorbitant cost of marriage and housing, which deter young people from starting families. Such issues, which were predicted decades ago, are not merely social problems but critical national security concerns. The decline in birth rates directly impacts the availability of young people for military service, threatening national defense.

Similar trends are observed globally. France and the UK, having embraced large-scale immigration, now face significant societal challenges. New York City, once a global beacon, has seen a demographic transformation, with many affluent residents and businesses relocating to states like Texas, which offer more favorable economic conditions, such as lower corporate taxes and abundant natural resources. This exodus has left New York grappling with urban decay and a concentration of poverty. These examples underscore how demographic and economic policies can profoundly reshape the destiny of nations and cities.

8. The Essence of Truth and Righteousness
   Truth, though invisible, is eternal and indestructible. Righteousness (義), even without widespread adherence, invariably triumphs. This principle asserts that one must remain truthful, even unto death. This profound insight is deeply cherished by spiritual practitioners, who understand that the path of righteousness often entails solitude and sacrifice.

What is visible to the eye, though seemingly beautiful, can often be ephemeral and ultimately disposable. Buildings, for instance, despite their grandeur, become waste when dismantled, requiring careful disposal. Our entire existence within this material world is, in essence, lived amidst waste. True treasures, therefore, are not found in the visible but in the unseen: in truth, righteousness, and divine providence. These invisible realities are the true gems, the eternal values that transcend the transient nature of the material world.

9. The Prophetic Role of the God-man
   The God-man, Huh Kyung-young, asserts his pivotal role in the spiritual transformation of the world. He claims to be the one whose arrival was foretold in ancient prophecies, particularly in the Bible, where the image of a white horse (白馬) signifies a divine messenger. His name itself contains the character for “horse” (馬), and when combined with the character for “word” (言), it forms “white horse.” His military service in the White Horse Division during the Vietnam War, where he miraculously survived numerous life-threatening situations, further corroborates his divine protection and mission.

Huh Kyung-young’s presence is believed to be actively transforming the defiled earth into a Pure Land, a process that began with his arrival. His teachings and spiritual energy are intended to heal all ailments, dispel malevolent spirits, and elevate the spiritual consciousness of humanity. He emphasizes that those who listen to his words and follow his guidance are blessed, receiving spiritual elevation and protection. His mission is to usher in an era of spiritual awakening, where humanity can transcend its current limitations and embrace a divine future.

The Philosophy of Purity and the Path to Heaven House

1. The Nature of Tears: Hormones and Spiritual Significance
   Huh Kyung-young elucidated the profound difference between tears shed in sorrow and those shed in joy or compassion. Tears of sadness, often accompanied by feelings of disappointment, contain detrimental hormones that can adversely affect one’s ocular health, potentially leading to conditions such as cataracts and glaucoma. Conversely, tears of joy, inspiration, or empathy are imbued with beneficial hormones that promote youthful eyes and overall well-being. These positive tears are incapable of generating negative spiritual or physical consequences. He asserted that the emotional state preceding the shedding of tears dictates their physiological and spiritual impact. For instance, tears shed while watching a poignant film are considered beneficial, as they do not stem from personal grievance or resentment.

2. The Earthly Realm (Yeto) and the Pure Land (Jeongto)
   Huh Kyung-young introduced the Buddhist concepts of Yeto (穢土), the “Defiled Land,” and Jeongto (淨土), the “Pure Land” or “Heavenly Land.” He described the Earth as a Yeto, a contaminated realm teeming with various microorganisms, including worms, venomous snakes, and tetanus-causing bacteria. Despite this inherent impurity, life, such as crops, miraculously thrives, sustaining humanity. The human body, too, is considered a form of Yeto, destined to decompose and return to the earth. In contrast, Jeongto is a pristine, heavenly domain where the soil responds directly to spoken commands, producing desired vegetation without manual effort. In Jeongto, the body remains eternally youthful and beautiful, free from the aging process or the need for artificial adornment. The very act of desiring beauty in Yeto is deemed a form of avarice, leading to an unattractive appearance. Children, however, are closer to Jeongto in their innocence and lack of artifice, which is why their unadorned state is perceived as beautiful.

3. The Significance of the Ox’s Cry (Umyeong Seongji)
   Huh Kyung-young elaborated on the phenomenon of the ox’s cry, stating that it signifies the arrival of a God-man (神人) and the transformation of a Yeto into a Jeongto. He explained that the ox’s cry, or “Umyeong Seongji” (牛鳴聖地), literally “Ox-Crying Sacred Land,” is a sacred sound that purifies the defiled land. This sound causes harmful elements within the earth, such as venomous snakes and worms, to lose their power. The vibration generated by the ox’s cry transforms the land into a Jeongto, a pure and sacred space where malevolent spirits cannot reside. He asserted that this phenomenon began with his arrival, indicating his role in initiating this purification process. Ancient prophecies, he noted, foretold that a God-man would appear in a “Umyeong Seongji,” a place where the ox cries.

4. The Human Body: From Living Earth to Decomposed Water
   Huh Kyung-young presented a philosophical perspective on the human body, categorizing it into two states: “Saengin Jito” (生人地土), meaning “living human earth,” and “Sain Jisu” (死人地水), meaning “dead human water.” While alive, the human body is akin to earth, susceptible to decay and teeming with various microorganisms. Upon death, the body transforms into water, which is the fundamental element for generating life. He explained that the earth causes decay, whereas water is the source of vitality. This concept underscores the transient nature of the physical body and the enduring essence of the soul. He also shared an ancient method for determining death: a living person’s body allows a hand to be inserted easily, while a deceased person’s body resists, as if being pulled down by the earth. This phenomenon, he explained, is due to the earth’s gravitational pull on the deceased, integrating them back into the defiled land.

5. The Four Modes of Birth (Taeran Hwaseop)
   Huh Kyung-young discussed the Buddhist concept of the four modes of birth, known as Taeran Hwaseop (胎卵濕化), which describe how living beings come into existence:

• Taesaeng (胎生): Viviparous birth, where offspring develop inside the mother’s body, like humans.
• Ransaeng (卵生): Oviparous birth, where offspring hatch from eggs, like birds.
• Seupsaeng (濕生): Humid birth, where beings emerge from moisture or dampness, like certain insects.
• Hwasaeng (化生): Transformational birth, where beings undergo metamorphosis, like a caterpillar transforming into a butterfly.He emphasized that these transformations occur even within the defiled land (Yeto), illustrating how beauty can emerge from impurity. However, in the Pure Land (Jeongto), these modes of birth are unnecessary, as existence is inherently pure and unchanging.

6. The Impermanence of the Physical World and the Pursuit of Heaven House
   Huh Kyung-young asserted that the visible world is ultimately ephemeral and akin to waste. Buildings, despite their initial beauty, become waste materials upon demolition, requiring careful disposal. He stated that true value lies in the unseen, such as truth and righteousness, which are eternal and indestructible. The pursuit of the Pure Land, or Heaven House (하늘궁), is the ultimate goal, where one’s body becomes pure and free from the cycle of decay. He likened the human body to a perishable canned good, emphasizing its limited lifespan. He also touched upon contemporary societal issues, such as declining birth rates and geopolitical shifts, as evidence of the world’s trajectory towards collapse, reinforcing the urgency of seeking spiritual salvation through Heaven House. He highlighted his own role in addressing these issues, having advocated for population policies decades ago.

7. The Prophecy of the White Horse (Baekma) and Huh Kyung-young’s Role
   Huh Kyung-young connected his identity to the prophecy of the White Horse (백마), a symbol of purity and divine arrival in various scriptures, including the Bible. He stated that his name contains the character for “horse” (馬) and that his military service in the “White Horse Division” (백마부대) in Vietnam was a preordained event. He recounted numerous instances of miraculous survival during his military service, attributing them to divine protection from Heaven House. These experiences, he explained, were part of his preparation for his current mission. He also mentioned his consistent donation of his veteran’s benefits to a scholarship foundation for the children of Vietnam War veterans, demonstrating his commitment to selfless service. He concluded by asserting that his presence signifies the fulfillment of ancient prophecies and the dawn of a new spiritual era.

Meeting Minutes: Event to Pay Homage to Heo Kyung-young

Ⅰ. Meeting Overview

Category	Details
Date	October 6, 2026
Location	Not specified (implied to be a gathering place for followers)
Attendees	Angels, Archangels, and new Angels (followers of Heo Kyung-young), including specific individuals like Choi Elim, Hwang Jeong-ah, and Kim Kyung-hee
Agenda	Welcoming new attendees, a lecture by Heo Kyung-young, musical performances, and a collective blessing/level-up ceremony

Ⅱ. Meeting Discussion

• Welcome and Blessings: The event began with a welcome for all attendees, especially new “Angels,” and a wish for them to receive blessings from the “Divine Being” (Heo Kyung-young) .
• The Nature of Tears: Heo Kyung-young explained the difference between tears of sadness and tears of joy. Tears of sadness contain “bad hormones” that can be detrimental to eye health, potentially leading to cataracts and glaucoma. In contrast, tears of joy, such as those shed while watching a sad movie or feeling compassion for others, contain “good hormones” that are beneficial for the eyes and overall well-being .
• The Concept of “Ye-to” (Defiled Land) and “Jeong-to” (Pure Land):
  • Heo Kyung-young described the current world as “Ye-to,” a defiled land filled with various bacteria and impurities, from which all food and life originate .
  • He explained that the human body is also “Ye-to” (defiled earth) when alive, but becomes “Inji-su” (human water) upon death, returning to water .
  • The “cow’s cry” sound heard at the gathering place signifies the transformation of “Ye-to” into “Jeong-to” (Pure Land or Heaven). This sound purifies the land, making it unsuitable for harmful entities like poisonous snakes and ghosts .
  • He stated that this transformation began after his arrival at the location .
  • In “Jeong-to,” there is no dirt, dust, or the need for cleansing, and the environment changes according to one’s will .
• The Four Birth Methods (Tae-ran-hwa-seop): Heo Kyung-young briefly touched upon the Buddhist concept of four birth methods: Tae-saeng (viviparous, like humans), Hwa-saeng (metamorphic, like butterflies from larvae), Seup-saeng (born from moisture, like insects), and Nan-saeng (oviparous, like birds) . He emphasized that even from the “dirty earth” (Ye-to), beautiful creatures like butterflies emerge .
• Human Lifespan and the “White Palace” (Baek-gung):
  • Heo Kyung-young stated that a human lifespan of 100 years is merely a “moment” (Challa) in the vastness of the universe .
  • He asserted that meeting him and attending his lectures is a blessing, as it leads to the “White Palace,” which is the ultimate “Jeong-to” .
• North Korea’s Strategy and South Korea’s Future:
  • Heo Kyung-young claimed that North Korea believes South Korea will collapse on its own within 20-30 years due to a declining population, eliminating the need for war .
  • He criticized South Korea’s security strategy as a failure due to its population policy, citing the high cost of marriage and the resulting decline in birth rates .
  • He warned that South Korea faces a future with a dwindling young population, an aging society, and an influx of foreign residents, similar to the situations in France, the UK, and New York City .
• Musical Performances: Several “Angels” performed songs, including Choi Elim, Hwang Jeong-ah, and Kim Kyung-hee . Heo Kyung-young provided commentary and “level-ups” for their performances . He also shared anecdotes about his childhood experiences attending rural tent cinemas .
• The Significance of “Ak-mang-e Ak-mang-eul Deohayeo” (Adding Desire to Desire): Heo Kyung-young discussed the title of a song, “Ak-mang-e Ak-mang-eul Deohayeo,” explaining that “Ak-mang” (desire) used twice signifies extreme reverence. He connected this to the “white horse” (Baek-ma) imagery, which he associates with himself and his past experiences in the Baekma (White Horse) Division during the Vietnam War .
• Vietnam War Experiences: Heo Kyung-young recounted his experiences in the Vietnam War, including surviving dangerous situations and witnessing the heavy casualties . He mentioned that he donates his monthly veteran’s benefits to a scholarship foundation for Vietnam War veterans and their families .
• Final Blessing: The event concluded with Heo Kyung-young bestowing a “level 10-kyung” blessing upon all attendees, their families, and ancestors, as well as those watching online, wishing for healing and the expulsion of evil spirits .

Ⅲ. Action Items

• Attendees are encouraged to internalize the teachings on “Ye-to” and “Jeong-to” and strive for spiritual purity .
• Followers are to continue supporting Heo Kyung-young’s mission, which he equates to the transformation of the world into a “Pure Land” .
• Individuals are to reflect on the implications of population decline and national security, as highlighted by Heo Kyung-young .

Huh Kyung-young’s Teachings on the Transformation of Earth and Human Existence1. Basic Information

• Lecture Session and Date: Haneulgung Lecture, October 6, 2026
• One-sentence Main Theme or Title Summary: This lecture elucidates the distinction between the “Defiled Earth” (Yeto) and the “Pure Land” (Jeongto), explaining how the presence of the God-man facilitates the transformation of the former into the latter, and provides guidance on achieving spiritual elevation and understanding the transient nature of human life and the world.
• Location: Haneulgung
• Key Segments:
• The Nature of Tears: Differentiating between tears of sorrow and tears of joy, and their respective effects on human health and well-being.
• Yeto (Defiled Earth) vs. Jeongto (Pure Land): A profound explanation of the Earth as a defiled land and the concept of a Pure Land, including the role of the “cow’s cry” in its transformation.
• The Four Modes of Birth (Taesaeng, Ran Saeng, Hwasaeng, Seupsaeng): Discussing the Buddhist concept of how living beings are born and transform within the defiled world.
• The Transient Nature of Human Life and the World: Highlighting the brevity of human existence and the impermanence of material possessions, contrasting them with the eternal realm of White Heaven.
• Geopolitical and Societal Predictions: Analyzing current global trends, including demographic shifts and their implications for national security and societal structures. 2. Core Messages

1. The Significance of Tears: Tears of sorrow contain harmful hormones that negatively impact health, potentially leading to conditions like cataracts and glaucoma, whereas tears of joy or compassion release beneficial hormones that rejuvenate the eyes and skin.

• Quote: “When you are sad, there are many bad hormones in your tears because you are disappointed. So it’s bad for your eyes… But tears of joy, or tears shed when watching a sad movie, are good for your body; they rejuvenate your eyes.”

2. Earth as Yeto and its Transformation into Jeongto: The Earth is inherently a “Defiled Earth” (Yeto), filled with impurities and decay. The presence of the God-man and the “cow’s cry” facilitate its transformation into a “Pure Land” (Jeongto), where the land responds to spoken words and negative elements cannot thrive.

• Quote: “This world is Yeto, a defiled land… But to become Jeongto (Pure Land), for the God-man to be here, that cow’s cry must continue to come out, and then this place transforms into Jeongto.”

3. The Impermanence of Human Life and Material Existence: Human life is fleeting, akin to a “moment” (challa) in the vastness of the universe, and the physical body is a temporary vessel that eventually decays. Material possessions and the visible world are ultimately “waste products.”

• Quote: “Our 100 years, from the perspective of the universe, is a moment… We are living amidst waste products.”

4. The Importance of Truth and Righteousness: Truth (Jinri) is invisible but eternal, and righteousness (Jeongui) always prevails, even if it lacks followers in the short term. Living righteously often requires sacrifice.

• Quote: “Truth, though unseen, never disappears, and righteousness, though without followers, always triumphs. Do not be false even unto death.”

5. Demographic Decline and National Security: Low birth rates pose a critical threat to national security, leading to an aging population, a shortage of young workers and military personnel, and ultimately national collapse, as observed in various global contexts.

• Quote: “North Korea says, ‘If we wait 20-30 years, all Koreans in South Korea will disappear, and only foreigners will remain, and South Korea will collapse on its own.’ There’s no need for war.” 3. Detailed Summary
• Welcome and the Power of Tears
  • Main Assertions: The lecture begins with a welcome to attendees, referred to as “angels” and “archangels,” emphasizing the spiritual significance of their presence. It then delves into the physiological and spiritual effects of different types of tears. Tears of sorrow are detrimental, containing “bad hormones” that can cause eye diseases like cataracts and glaucoma. Conversely, tears of joy, compassion, or those shed while watching a moving film, release “good hormones” that are beneficial for eye health and overall well-being.
  • Analogies/Examples: The speaker contrasts the tears of sadness with those of joy, explaining that the former are linked to disappointment and negative physiological responses, while the latter are associated with positive emotions and physical rejuvenation.
  • Practical Message: Individuals should strive to cultivate positive emotions to avoid harmful tears and promote health.
• The Earth as Yeto and the Promise of Jeongto
  • Main Assertions: The Earth is described as “Yeto,” a defiled land, characterized by decay and the presence of countless microorganisms in its soil. Human bodies, too, are “Yeto,” destined to return to the earth and decompose. In contrast, “Jeongto” (Pure Land or White Heaven) is a pristine realm where the soil responds to spoken commands, and impurities do not exist. The “cow’s cry” is presented as a divine sound that facilitates the transformation of Yeto into Jeongto, neutralizing harmful elements and purifying the land. This transformation is actively occurring due to the God-man’s presence.
  • Analogies/Examples: The speaker references Buddhist concepts of Yeto and explains how the soil of Earth contains various harmful bacteria and worms, yet sustains life. He contrasts this with Jeongto, where one’s desires manifest instantly, and the body remains eternally clean without the need for washing or makeup. The “cow’s cry” is a specific sound that purifies the land, making it a sacred place (Umyung Seongji).
  • Practical Message: Understanding the nature of Yeto and Jeongto helps individuals appreciate the spiritual work being done to purify the Earth and aspire to the ultimate Pure Land, White Heaven.
• The Four Modes of Birth and the Cycle of Transformation
  • Main Assertions: The lecture touches upon the Buddhist concept of the “four modes of birth” (Taesaeng, Ran Saeng, Hwasaeng, Seupsaeng), which describe how living beings come into existence. This concept illustrates the continuous cycle of transformation within the defiled world. The example of a butterfly emerging from a caterpillar in the soil highlights how beauty can arise from impurity.
  • Analogies/Examples: The transformation of an egg into a caterpillar, then a chrysalis, and finally a butterfly (Hwasaeng) is used to demonstrate how life emerges and changes even from “dirty soil.”
  • Practical Message: This segment reinforces the idea that even within the defiled world, there is a constant process of change and emergence, leading to diverse forms of life.
• The Transient Nature of Human Life and the Material World
  • Main Assertions: Human life is incredibly short, a mere “moment” (challa) in the cosmic scale, lasting only about 100 years. The physical body is likened to a “canned good” with an expiration date, destined to decay. All visible, material things are ultimately “waste products” that require disposal and cannot be truly preserved. True value lies in the unseen, such as truth and righteousness.
  • Analogies/Examples: A 100-year human life is compared to a “challa” (70 seconds) in the universe. The human body is a “canned good” that will eventually rot. Buildings, despite their apparent beauty, become “waste products” when demolished.
  • Practical Message: This emphasizes the importance of focusing on spiritual growth and eternal values rather than transient material pursuits. Meeting the God-man is presented as a profound blessing that offers a path to White Heaven.
• Geopolitical Insights and the Crisis of Low Birth Rates
  • Main Assertions: The lecture shifts to a critical analysis of global geopolitical trends, particularly the severe implications of low birth rates for national security. It is asserted that demographic decline will lead to the collapse of nations, as seen in predictions for South Korea by North Korea, which anticipates a demographic collapse eliminating the need for military conflict. The speaker also cites examples of Western nations like France, the UK, and the US (New York) experiencing societal shifts due to immigration and economic policies, leading to the exodus of native populations and businesses.
  • Analogies/Examples: North Korea’s strategy of waiting for South Korea’s demographic collapse is highlighted. The migration of businesses from New York to Texas due to tax policies and the changing demographics of major cities are given as examples of these trends. The speaker’s past warnings about low birth rates and their connection to national security are recalled.
  • Practical Message: This section serves as a stark warning about the consequences of ignoring critical societal issues like birth rates and emphasizes the need for wise leadership and policies.
• The Power of Truth and Righteousness
  • Main Assertions: Truth (Jinri) is an invisible, eternal force that never disappears. Righteousness (Jeongui) always triumphs, even if it is initially pursued by a few solitary individuals. Those who uphold righteousness often face solitude and must be prepared for sacrifice, as their efforts may only be recognized after their death. Righteousness uses sacrifice as its energy.
  • Analogies/Examples: The example of independence activists who stood for justice despite being few in number and facing great sacrifice is used to illustrate the solitary but ultimately victorious nature of righteousness.
  • Practical Message: This encourages individuals to live righteously and uphold truth, even when it is difficult or unpopular, understanding that their efforts contribute to a greater, eternal victory.
• The God-man’s Role and Divine Protection
  • Main Assertions: The God-man’s presence is central to the transformation of the Earth and the spiritual elevation of humanity. The “white horse” (Baekma) is a significant symbol, representing purity and divine arrival, as mentioned in prophecies. The God-man’s personal experiences, including military service in the Baekma (White Horse) Division during the Vietnam War, are presented as evidence of divine protection and a fulfillment of prophecy.
  • Analogies/Examples: The “white horse” is linked to biblical prophecies (Revelation 19) and the God-man’s own name (which contains the character for “horse” and “white”). His survival of numerous life-threatening situations in Vietnam, such as grenades failing to detonate, is attributed to protection from White Heaven.
  • Practical Message: This reinforces faith in the God-man’s divine mission and protection, assuring followers that they are guided by a powerful spiritual force.
• Blessings and Spiritual Elevation
  • Main Assertions: The lecture concludes with blessings and the bestowal of “level 10 trillion” (10 Jo Mu) upon attendees, their families, and ancestors, as well as those watching online. This blessing is intended to heal all illnesses and dispel evil spirits. The God-man’s energy products are also mentioned as a means to receive this divine energy.
  • Analogies/Examples: The collective voice of 1 million people is invoked to amplify the blessing.
  • Practical Message: Attendees are encouraged to receive these blessings, believe in their power, and continue to follow the God-man’s teachings for spiritual and physical well-being. 4. Key Quotes Collection
  • “One person is worth 1 billion, and one person goes to heaven for 1 billion.” (During an explanation of the value of human life.)
  • “When you are sad, there are many bad hormones in your tears because you are disappointed. So it’s bad for your eyes.” (Explaining the negative effects of sorrowful tears.)
  • “This world is Yeto, a defiled land.” (Defining the Earth’s spiritual state.)
  • “To become Jeongto (Pure Land), for the God-man to be here, that cow’s cry must continue to come out, and then this place transforms into Jeongto.” (Describing the transformation of Earth.)
  • “Our 100 years, from the perspective of the universe, is a moment.” (Highlighting the brevity of human life.)
  • “North Korea says, ‘If we wait 20-30 years, all Koreans in South Korea will disappear, and only foreigners will remain, and South Korea will collapse on its own.’ There’s no need for war.” (Discussing geopolitical predictions based on demographics.)
  • “Truth, though unseen, never disappears, and righteousness, though without followers, always triumphs. Do not be false even unto death.” (Emphasizing the eternal nature of truth and righteousness.)
  • “All that is visible to the eye might be trash.” (Contrasting the value of visible and invisible things.)
  • “Righteousness always uses sacrifice as its energy.” (Explaining the cost of upholding righteousness.)
  • “The white horse is a good omen.” (Interpreting the symbolism of the white horse.)
  • “All illnesses be cured! All evil spirits attached to your bodies and in your homes, retreat!” (A blessing bestowed upon the audience.)
  • “Today, all angels present at Haneulgung, their families, and ancestors, and all angels watching on YouTube, their families, and ancestors, receive Level 10 Trillion!” (The final blessing.)5. Historical / Doctrinal Connections This lecture consistently builds upon Huh Kyung-young’s established teachings, particularly his divine-human theory and the concept of spiritual elevation.
• Divine-Human Theory: The lecture directly positions Huh Kyung-young as the God-man (신인), whose presence is the catalyst for the Earth’s transformation from Yeto to Jeongto. His personal experiences, such as surviving the Vietnam War, are presented as evidence of divine protection, reinforcing his unique status.
• Immortality Principles: While not explicitly using the term “immortality,” the discussion of Jeongto (Pure Land) implies a state of eternal purity and well-being, where the body is perpetually clean and desires are instantly fulfilled, aligning with the broader concept of transcending the limitations of the physical, decaying world. The contrast between the fleeting 100-year human life and the eternal nature of White Heaven also connects to his teachings on eternal life.
• Spiritual Elevation: The bestowal of “level 10 trillion” (10 Jo Mu) and the emphasis on receiving blessings directly from the God-man are central to his doctrine of spiritual advancement and the path to White Heaven. The distinction between beneficial and harmful tears also relates to the idea that one’s emotional and spiritual state impacts physical well-being.
• Societal and Geopolitical Foresight: His long-standing warnings about low birth rates and their impact on national security are reiterated, connecting to his “33 policies” which often address fundamental societal issues with long-term vision. This lecture highlights the urgency of these issues, presenting them as critical threats to national existence.
• Symbolism of the White Horse: The “white horse” (Baekma) is a recurring symbol in his teachings, representing purity and his divine arrival. His service in the Baekma Division is presented as a direct fulfillment of this prophecy, adding a personal and historical dimension to the doctrinal connection. 6. Action Items & Blessing Guidance
  • Cultivate Positive Emotions: Actively seek joy and compassion to produce beneficial hormones, avoiding tears of sorrow that are detrimental to health.
  • Focus on the Unseen Truth: Recognize the transient nature of the visible, material world and prioritize invisible truths and righteousness, which are eternal and invaluable.
  • Uphold Righteousness: Live righteously, even if it means facing solitude or making sacrifices, understanding that righteousness ultimately triumphs.
  • Receive Blessings for Spiritual Elevation: Actively participate in the blessings bestowed by the God-man, believing in their power to heal illnesses, dispel evil spirits, and elevate one’s spiritual level, including for family and ancestors.
  • Support the God-man’s Mission: Understand that attending lectures and receiving his teachings is a direct path to White Heaven and contributes to the transformation of the Earth. 7. One-Sentence Overall Summary Huh Kyung-young’s lecture systematically delineates the Earth’s current state as a “Defiled Earth” (Yeto) and its ongoing transformation into a “Pure Land” (Jeongto) through the God-man’s divine presence and the symbolic “cow’s cry,” while simultaneously urging humanity to transcend the ephemeral nature of physical existence and material pursuits by embracing truth, righteousness, and the spiritual blessings offered for elevation to White Heaven, all against a backdrop of critical geopolitical and demographic warnings.

Lecture Title: Event to Pay Homage to Huh Kyung-young

1. Keyword Frequency

• 땅 (land/earth): 20
• 눈물 (tears): 10
• 몸 (body): 9
• 음악 (music): 9
• 굴뚝 (chimney): 8
• 노래 (song): 8
• 호르몬 (hormone): 5
• 전쟁 (war): 5
• 백마 (white horse): 5
• 시체 (corpse): 5

2. Today’s Central Metaphor
   The world is likened to “dirty earth” (예토), a temporary and decaying state, in contrast to “pure land” (정토) or White Heaven (백궁), which represents a clean, eternal, and desirable existence.

3. Lecture in Numbers

• 10 billion (10억): The value of one person who goes to Heaven.
• 100 million (1억): The number of people who seem to have come, based on the sound of applause.
• 100 points (100점): A perfect score in a test, used in an analogy about parental praise.
• 10 times (열 번): The frequency of getting 100 points in the analogy.
• 2nd grade (2학년): The grade level in the analogy where a child used to get zero points.
• 10 years (10년): The duration for which the sound of a cow’s cry has been heard.
• 500 years (500년): The approximate time frame when elders knew about the sound of the cow’s cry.
• 4 types (네 가지): The number of ways living beings are born (태생, 난생, 화생, 습생).
• 600 million years (6억 년): The duration of “first grade” (1급) life.
• 100 years (100년): The typical human lifespan, described as a “moment” (찰라).
• 70 seconds (70초): The duration of a “moment” (찰라).
• 1 second (1초): The duration of “instant” (순간).
• 20-30 years (20, 30년): The timeframe North Korea predicts South Korea will collapse due to demographic issues.
• 30 years (30년): The time since Huh Kyung-young first warned about low birth rates.
• 30 million won (3천만 원): The amount of money offered for marriage 30 years ago.
• 500 million won (5억): The current estimated cost for marriage.
• 11%: The corporate tax rate in New York.
• 1 (one) student: The number of first-grade students in some Seoul elementary schools.
• 14 years (14년): The duration since a speaker started using the name “Elim.”
• 50 (경): The score given to a singer.
• 100 years (100년): The age of buildings in New York.
• 10 times (열 번): The number of times the Heaven House (하늘궁) needs to be “hit” for the main palace to be built.
• 10 trillion (10조): The level given to angels, their families, and ancestors.
• 19th chapter (19장): The chapter in the Bible where the white horse appears.
• 50 people (50명): The number of soldiers in a platoon in Vietnam.
• 2 (two): The number of grenades a soldier carries during an ambush.
• Hundreds (수백): The number of bullets in a Claymore mine.

4. Signature Sentence
   “The truth is not visible to the human eye, but it does not disappear; justice always wins even if there are no followers, and one should not lie even if it means death.”

5. Concise Summary & Highlights
   The lecture contrasts the decaying “dirty earth” with the pure “White Heaven,” emphasizing spiritual transformation.

• Tears of sadness are harmful, while tears of joy or compassion are beneficial.
• The world is a “dirty earth” (예토) filled with decay, contrasting with the “pure land” (정토) of White Heaven (백궁).
• The sound of a cow’s cry signifies the transformation of dirty earth into pure land, indicating the presence of a God-man (신인).
• Human bodies are temporary and decay, while the soul should become like water, eternal and life-giving.
• South Korea faces a demographic crisis, leading to predictions of national collapse without war.
• Justice, though often solitary and requiring sacrifice, ultimately prevails.
• Visible things are often “waste,” while invisible truths are treasures.

6. Scriptural / Religious Citations

• Bible, Revelation Chapter 19: References the coming of a white horse.
• Buddhist concept of “Yeto” (예토) and “Jeongto” (정토): The speaker references these Buddhist terms for “dirty land” and “pure land” respectively.
• Four modes of birth (태란화습): Refers to the Buddhist concept of birth from the womb (태생), eggs (난생), transformation (화생), and moisture (습생).

7. Historical & Epochal Context
   The lecture is situated in a period of perceived national crisis for South Korea, characterized by declining birth rates and an aging population, which the speaker claims will lead to national collapse without external conflict. This demographic shift is compared to the changing demographics of Western nations like France, the UK, and the US (specifically New York), where an influx of immigrants and a shift in political power are observed. The speaker also references the Vietnam War, drawing on personal experiences to illustrate the harsh realities of conflict and the concept of divine protection.

8. Key Figures & Events Referenced

• Huh Kyung-young: The speaker himself, referred to as a God-man (신인) and the one who brings the “pure land.”
• Sim Soo-bong (심수봉): A famous South Korean singer, mentioned for her similar singing style to a performer at the event.
• Lee Mi-ja (이미자): A renowned South Korean singer, whose performance is praised.
• Kim Young-hee (김영희): A composer whose music is praised for its positive hormonal effects and spiritual significance.
• Vietnam War (월남전): The speaker references his participation in the Vietnam War as a member of the White Horse Division (백마 부대).
• North Korea (북한): Mentioned as observing South Korea’s demographic decline and predicting its collapse without war.
• France, UK, New York (US): Cited as examples of nations experiencing demographic and societal changes due to immigration and economic shifts.
• Texas (US): Mentioned as a state attracting businesses due to its lack of corporate tax.

9. Core Concept Definitions

• God-man (신인): A divine being who has descended to Earth to save the world and transform it into a pure land.
• Dirty Earth (예토): The current world, characterized by decay, impurities, and suffering, where everything eventually rots.
• Pure Land (정토): A heavenly realm, free from impurities, decay, and suffering, where desires manifest instantly. It is synonymous with White Heaven (백궁).
• White Heaven (백궁): The ultimate pure land, a perfectly clean and eternal existence, free from all waste and decay.
• Tears of Sadness: Contain “bad hormones” that are detrimental to eye health, potentially causing cataracts and glaucoma.
• Tears of Joy/Compassion: Contain “good hormones” that are beneficial for skin and eyes, promoting youthfulness and health.
• Cow’s Cry (소울음 소리): A sacred sound that signifies the arrival of a God-man (신인) and the transformation of dirty earth into pure land.
• Living Human Body (생인지토): The body of a living person, likened to “dirty earth” (예토) because it is subject to decay and filled with various microorganisms.
• Deceased Human Body (사인 지수): The body of a deceased person, likened to “water” (물) because it eventually returns to the earth and becomes part of the cycle of life, but also implies the soul’s transition.
• Four Modes of Birth (태란화습): The Buddhist concept describing how living beings are born: from the womb (태생), from eggs (난생), through transformation (화생), and from moisture (습생). This process is characteristic of the “dirty earth.”
• Level (레벨): A spiritual ranking or blessing bestowed by Huh Kyung-young, with higher levels indicating greater spiritual benefit.
• White Horse (백마): A symbol of good fortune and the coming of a divine figure, often referenced in scripture.

10. Central Questions & Answers

• Question: What is the difference between tears of joy and tears of sadness?
  • Answer: Tears of sadness contain “bad hormones” that are harmful to the eyes, while tears of joy or compassion contain “good hormones” that are beneficial for the eyes and skin.
• Question: Why does the cow cry?
  • Answer: The cow cries because a God-man (신인) has arrived, and its cry transforms the “dirty earth” (예토) into a “pure land” (정토).
• Question: How can one distinguish between a living person and a deceased person?
  • Answer: Historically, people would check if a hand could be inserted into the body; if it couldn’t, the person was considered deceased, as the earth’s energy pulls the body down.
• Question: Why is South Korea facing a national crisis?
  • Answer: Due to failed population policies, specifically low birth rates, which will lead to a lack of young people, a dwindling workforce, and an aging society, ultimately causing national collapse.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes with a call to embrace the teachings of the God-man (신인) to achieve spiritual transformation and enter White Heaven (백궁). The broader implication is that humanity is currently living in a “dirty earth” (예토) state, characterized by decay, suffering, and societal problems like demographic collapse. By following the God-man’s guidance, individuals can transcend this state, purify themselves, and contribute to the creation of a “pure land” (정토), both spiritually and physically. The emphasis on invisible truths and justice suggests a philosophical framework where true value lies beyond material perception, and righteous action, even in solitude, leads to ultimate victory.

12. Cross-Referencing

• Huh Kyung-young’s teachings on “Not Old Milk” (불로유) and “White Heaven” (백궁): These concepts are central to his broader philosophy, emphasizing spiritual purity and eternal life. The lecture directly references White Heaven (백궁) as the ultimate “pure land” (정토).
• Huh Kyung-young’s political and social commentary: The speaker frequently discusses national issues like low birth rates and national security, which are recurring themes in his public appearances and political campaigns.
• Biblical references to the white horse: The speaker connects his presence and the concept of the white horse to biblical prophecies, a common element in his spiritual claims.

13. Content Gaps & Unaddressed Areas

• Mechanism of “Good” and “Bad” Hormones in Tears: While the lecture states that different types of tears contain different hormones, it does not explain the biological mechanism or scientific basis for this claim.
• Specifics of “Pure Land” (정토) Transformation: The lecture describes the “pure land” (정토) as a place where desires manifest instantly and dirt does not exist, but it lacks concrete details on how this transformation occurs or what daily life would entail in such a state.
• Connection between Cow’s Cry and God-man’s Arrival: The lecture asserts that the cow’s cry signifies the God-man’s arrival and the land’s purification, but the causal link or symbolic interpretation is not fully elaborated.
• Details of “Level” (레벨) System: The concept of “levels” (레벨) is introduced as a spiritual reward, but the criteria for earning them, their specific benefits, or how they are measured are not detailed.
• Historical Evidence for “Hand Insertion” Method: The lecture describes an ancient method of determining death by inserting a hand into the body, but it does not provide historical sources or evidence to support this practice.

14. Future Predictions & Prophetic Statements

• South Korea’s Collapse: Huh Kyung-young predicts that South Korea will collapse in 20-30 years due to its low birth rate, without the need for war, as its population will dwindle, leaving only the elderly and foreigners.
• Rise of Foreigners in South Korea: He foresees a future where South Korea will be populated predominantly by foreigners, leading to its eventual demise as a nation.
• End of New York’s Era: The speaker declares that the era of New York as a global center is over, citing corporate migration to Texas and the city’s transformation into a “beggar’s collective” dominated by immigrants and people of color.
• Dominance of Spiritual Business: Huh Kyung-young predicts that his spiritual movement will lead the “spiritual era,” creating unique content that will surpass traditional religions as they decline.
• Construction of the Main Palace (본궁): He states that the main palace of Heaven House (하늘궁) will be built after the current location is “hit” (presumably referring to a significant event or milestone) ten more times.

Executive Insight
This lecture by Huh Kyung-young presents a stark dichotomy between the decaying “dirty earth” and the pristine “White Heaven,” urging listeners toward spiritual transformation. It highlights critical societal issues, particularly South Korea’s demographic crisis, predicting national collapse without war due to declining birth rates. The speaker positions himself as a God-man (신인) whose presence and teachings are essential for purifying the world and guiding individuals to a higher spiritual state. The lecture’s blend of spiritual concepts, social commentary, and personal anecdotes, including his Vietnam War experiences, aims to inspire a shift from material concerns to an embrace of invisible truths and justice, ultimately promising a path to an eternal, pure existence.

Central Questions & Answers

1. What is the Difference Between Tears of Sadness and Tears of Joy, According to Huh Kyung-young?

• Question: What is the difference between tears shed from sadness and tears shed from joy or emotion, and how do they affect the human body, according to Huh Kyung-young?

• Answer: Huh Kyung-young explains that tears of sadness contain “bad hormones” due to disappointment, which can be detrimental to eye health, potentially leading to conditions like cataracts and glaucoma. Conversely, tears of joy, such as those from deep emotion or compassion for others, contain beneficial hormones that are good for the skin and eyes, making them younger and healthier. He emphasizes that tears from genuine emotion or empathy are pure and cannot create any negative “evil karma.”

• Key Quote: “When you are sad, because you are disappointed, there are many bad hormones in your tears. So it’s bad for your eyes… But tears of emotion, tears shed thinking of others with compassion, contain good hormones that make your eyes very healthy.”
  2. What is the Concept of “Ye-to” (Defiled Land) and “Jeong-to” (Pure Land) in Huh Kyung-young’s Teachings?

• Question: How does Huh Kyung-young define “Ye-to” (defiled land) and “Jeong-to” (pure land), and what is their significance in understanding our world and spiritual transformation?

• Answer: Huh Kyung-young describes our current world as “Ye-to,” a defiled land filled with various bacteria and impurities, where even the soil contains countless microorganisms. In contrast, “Jeong-to” is a pure land, like Heaven (Baekgung), where there is no dirt, decay, or impurities. He states that the transformation of “Ye-to” into “Jeong-to” is a spiritual process, symbolized by the “cow’s cry” sound, which purifies the land and repels negative entities. This transformation allows for a state where thoughts manifest directly, and the body remains clean without effort.

• Key Quote: “This world is ‘Ye-to,’ a defiled land… But ‘Jeong-to’ is a pure land, like Heaven (Baekgung). There is no dirt, no decay, nothing impure.”
  3. How Does Huh Kyung-young Explain the Four Ways of Birth (Tae, Ran, Hwa, Seup) and Their Relation to “Ye-to”?

• Question: What are the “four ways of birth” (Tae, Ran, Hwa, Seup) as explained by Huh Kyung-young, and how do they illustrate the transformative nature of life within the “defiled land”?

• Answer: Huh Kyung-young explains the four ways of birth: Tae-saeng (胎生 – viviparous, like humans), Ran-saeng (卵生 – oviparous, like birds from eggs), Hwa-saeng (化生 – metamorphic, like butterflies from larvae), and Seup-saeng (濕生 – born from moisture, like some insects). He uses the example of a butterfly emerging from a larva in the “defiled soil” to illustrate how beauty and life can transform from impurity. This concept highlights the constant change and transformation inherent in the “Ye-to” world, a process that does not exist in the pure land of “Jeong-to.”

• Key Quote: “From the dirty soil, a larva becomes a butterfly… Beautiful butterflies come from dirty soil.”
  4. What is the Significance of the “Cow’s Cry” (U-myeong) in Huh Kyung-young’s Teachings and the Transformation of Land?

• Question: What is the spiritual meaning and effect of the “cow’s cry” (U-myeong) in Huh Kyung-young’s philosophy, particularly regarding the purification of land?

• Answer: Huh Kyung-young reveals that the “cow’s cry” is a sacred sound indicating the presence of a God-man (神人) and the transformation of “Ye-to” (defiled land) into “Jeong-to” (pure land). He claims that this sound, which began after his arrival, causes the land to vibrate, purifying it and rendering harmful elements like poisonous snakes and worms powerless. This phenomenon is linked to ancient prophecies about “U-myeong Seong-ji” (sacred land where a cow cries), signifying a place where a God-man delivers teachings and purifies the world.

• Key Quote: “The sound of the cow’s cry means that a God-man has come… This sound makes the land vibrate, transforming it into ‘Jeong-to’.”
  5. How Does Huh Kyung-young View the Current State and Future of Korea and Global Society?

• Question: What is Huh Kyung-young’s perspective on the demographic and geopolitical future of Korea and other developed nations like France, the UK, and the US?

• Answer: Huh Kyung-young expresses deep concern about Korea’s declining birthrate, stating that it poses a severe national security threat. He claims that North Korea believes there’s no need for war because South Korea’s population will naturally disappear within 20-30 years, leaving only foreigners and the elderly, leading to self-collapse. He cites similar demographic shifts and societal changes in France, the UK, and New York (USA), where an influx of immigrants and a flight of original populations are leading to social and economic decline. He attributes these issues to failed population and security policies.

• Key Quote: “North Korea says there’s no need to wage war… If they just wait, South Korea will collapse on its own.”
  6. What is the Meaning of “Saeng-in Ji-to” and “Sa-in Ji-su” in Relation to the Human Body?

• Question: According to Huh Kyung-young, what do the terms “Saeng-in Ji-to” (living person’s body as soil) and “Sa-in Ji-su” (dead person’s body as water) signify about human existence?

• Answer: Huh Kyung-young explains that “Saeng-in Ji-to” refers to the living human body as being like “soil” – a temporary vessel susceptible to decay and filled with various microorganisms, similar to the defiled earth. “Sa-in Ji-su” refers to the dead human body becoming like “water,” which is the fundamental force that creates life. He contrasts the living body’s tendency to decay (like soil) with the spiritual essence that should become like water, eternally alive. He also shares an old folk method of checking for death by observing if a hand can easily penetrate the body, as a dead body becomes heavy and resists penetration, pulled down by the “earth’s energy.”

• Key Quote: “A living human body is ‘Saeng-in Ji-to,’ like soil… A dead human body is ‘Sa-in Ji-su,’ like water.”
  7. What is the Role of “Jeong-ui” (Justice) and “Jin-ri” (Truth) in Huh Kyung-young’s Philosophy?

• Question: How does Huh Kyung-young define “Jin-ri” (Truth) and “Jeong-ui” (Justice), and what is their importance in life?

• Answer: Huh Kyung-young states that “Jin-ri” (Truth) is invisible but eternal, never disappearing. “Jeong-ui” (Justice), even without followers, always prevails. He emphasizes that one must “never lie, even unto death” when pursuing justice. He acknowledges that those who champion justice, like independence activists, often face solitude and sacrifice in life, but their truth is recognized after death. Justice, he says, always uses sacrifice as its energy.

• Key Quote: “Truth is invisible but never disappears… Justice always wins, even if no one follows it.”
  Top 3 Recommended Questions:

1. What is the Difference Between Tears of Sadness and Tears of Joy, According to Huh Kyung-young?
2. What is the Concept of “Ye-to” (Defiled Land) and “Jeong-to” (Pure Land) in Huh Kyung-young’s Teachings?
3. How Does Huh Kyung-young View the Current State and Future of Korea and Global Society?

Basic

1. [Multiple choice] What is the primary difference between tears shed from sadness and tears shed from emotion or compassion, according to the speaker?

• A. Tears of sadness are more abundant, while emotional tears are sparse.
• B. Emotional tears are purely water, whereas sad tears contain salt.
• C. Sad tears contain harmful hormones, while emotional tears contain beneficial hormones.
• D. Tears of sadness are involuntary, but emotional tears are consciously produced.
• Answer: C — The speaker explains that sad tears contain bad hormones that can harm the eyes, potentially leading to conditions like cataracts and glaucoma. In contrast, tears of emotion or compassion contain good hormones that are beneficial for the eyes and overall well-being
• My answer: unanswered

2. [True/False] The speaker suggests that constantly reminding a child of past failures, even after they achieve success, can lead to negative emotional responses.

• Answer: O — The speaker uses the example of a child who used to get failing grades but now gets perfect scores. If the mother keeps bringing up the past failures, it will cause the child to develop “rebellious hormones” and resentment
• My answer: unanswered

3. [Multiple choice] According to the speaker, what is the ultimate goal of the “cow’s cry” sound in the sacred land?

• A. To attract more followers to the sacred site.
• B. To transform the impure land into a pure, heavenly land.
• C. To ward off evil spirits and negative energy from the area.
• D. To signify the arrival of a new spiritual leader.
• Answer: B — The speaker explains that the sound of the cow’s cry is meant to transform the “impure land” (예토) into a “pure land” (정토), which is akin to heaven. This transformation makes the land pure and free from harmful elements
• My answer: unanswered

4. [Multiple choice] What is the speaker’s view on the current state of human bodies and the Earth?

• A. Human bodies are like decaying cans, and the Earth is an impure land.
• B. Human bodies are vessels for spiritual growth, and the Earth is a testing ground.
• C. Human bodies are perfect creations, and the Earth is a paradise.
• D. Human bodies are temporary, and the Earth is a stepping stone to other worlds.
• Answer: A — The speaker describes human bodies as “decaying cans” or “canned goods” with a limited shelf life, implying they are prone to decay. The Earth is referred to as “impure land” (예토), full of germs and impurities
• My answer: unanswered

5. [True/False] The speaker claims that the “cow’s cry” sound in the sacred land was present even before his arrival.

• Answer: X — The speaker explicitly states that the cow’s cry did not occur before his arrival and only began after he came to the location, indicating his role in the land’s transformation
• My answer: unanswered

6. [Multiple choice] What is the speaker’s interpretation of the traditional method for determining if someone has passed away, involving placing a hand on the body?

• A. The body becomes extremely cold, indicating death.
• B. The pulse disappears, confirming the cessation of life.
• C. The skin changes color, signifying the end of life.
• D. The body becomes heavy and resistant to a hand being inserted, as if being pulled by the earth.
• Answer: D — The speaker describes a traditional method where if a hand is placed on a deceased person’s body, it feels heavy and cannot be inserted easily, as if the earth is pulling the body down. This contrasts with a living person’s body, where the hand would easily go in
• My answer: unanswered

7. [Multiple choice] According to the speaker, what is North Korea’s current strategy regarding South Korea?

• A. To launch a preemptive military strike against the South.
• B. To engage in diplomatic negotiations for peaceful reunification.
• C. To wait for South Korea’s population decline to cause its collapse.
• D. To infiltrate South Korea with spies and saboteurs.
• Answer: C — The speaker states that North Korea believes it doesn’t need to wage war because South Korea’s population decline will lead to its collapse within 20-30 years, with the country being filled with foreigners and only a few elderly people remaining
• My answer: unanswered

8. [True/False] The speaker attributes the current demographic crisis in South Korea, particularly the low birth rate, to failed national security policies.

• Answer: O — The speaker links the low birth rate to national security, stating that the lack of young people will lead to a shortage of soldiers and a weakened nation. He mentions his past warnings about the issue
• My answer: unanswered

9. [Multiple choice] What does the speaker suggest about the nature of “truth” and “justice”?

• A. They are easily visible and widely accepted by all.
• B. They are often invisible and may not have many followers but ultimately prevail.
• C. They are concepts that change over time and depend on societal norms.
• D. They are only relevant in religious contexts and not in daily life.
• Answer: B — The speaker states that truth is invisible but never disappears, and justice, even without followers, always triumphs. He also mentions that those who uphold justice, like independence activists, often face loneliness and sacrifice
• My answer: unanswered

Intermediate
10. [Multiple choice] How does the speaker differentiate between the “impure land” (예토) and the “pure land” (정토) in terms of their interaction with human will?

• A. Both lands respond to human will, but the impure land does so slowly.
• B. The impure land resists human will, while the pure land is indifferent.
• C. Neither land responds to human will; they operate on natural laws.
• D. The pure land immediately responds to spoken commands, while the impure land often works against human desires.
• Answer: D — The speaker explains that in the “pure land” (정토), if you speak a command, like telling a plant to grow, it will happen instantly. In contrast, in the “impure land” (예토), if you wish to become younger or prettier, the body often ages or appears more greedy, indicating a resistance to direct human will
• My answer: unanswered

11. [Multiple choice] What is the significance of the “cow’s cry” (우명성지) and “cow’s field” (우성제야) in the context of the speaker’s teachings?

• A. They signify a sacred place where a divine being arrives and transforms the land.
• B. They are ancient agricultural terms related to fertile land.
• C. They represent a call to gather people for a spiritual event.
• D. They are metaphors for the suffering of humanity.
• Answer: A — The speaker explains that “우명성지” (cow’s cry sacred land) and “우성제야” (cow’s field) refer to a sacred place where a divine being (신인) arrives. The cow’s cry indicates the transformation of the impure land into a pure land, and the “cow’s field” is where this divine being delivers teachings
• My answer: unanswered

12. [Multiple choice] The speaker describes the four methods of birth (태란화습). What does “화생” (Hwasaeng) specifically refer to?

• A. Birth from an egg, like birds.
• B. Birth from a womb, like mammals.
• C. Transformation from one form to another, like a caterpillar to a butterfly.
• D. Birth from moisture or dampness, like some insects.
• Answer: C — The speaker explains “화생” (Hwasaeng) as a transformation, using the example of a caterpillar becoming a butterfly. This signifies a change in form rather than a direct birth from an egg, womb, or moisture
• My answer: unanswered

13. [True/False] The speaker implies that the “pure land” (정토) is a place where cleaning and maintenance are constantly required due to the presence of dust and impurities.

• Answer: X — The speaker states that in the “pure land” (정토), there is no cleaning, no dust, and no need for maintenance, indicating its inherent purity
• My answer: unanswered

14. [Multiple choice] How does the speaker connect his personal experiences, such as serving in the White Horse Division (백마 부대) in Vietnam, to his spiritual identity?

• A. He views it as a period of personal growth and character building.
• B. He sees it as divine protection and a fulfillment of biblical prophecy about a white horse.
• C. He considers it a challenging time that tested his physical and mental limits.
• D. He believes it was a necessary sacrifice for the greater good of his country.
• Answer: B — The speaker connects his service in the White Horse Division to biblical prophecies about a white horse, suggesting divine protection during dangerous situations and linking it to his spiritual role. He mentions surviving many near-death experiences
• My answer: unanswered

Advanced
15. [Multiple choice] Considering the speaker’s explanation of “예토” (impure land) and “정토” (pure land), what is the underlying philosophical implication of the Earth’s current state and the speaker’s role in it?

• A. The Earth is inherently flawed and beyond redemption, requiring complete abandonment.
• B. Human actions alone can transform the Earth into a pure land through collective effort.
• C. The distinction between impure and pure land is merely a metaphor for human morality.
• D. The Earth, though currently impure, is undergoing a divine-led transformation into a pure state, with the speaker as a key agent.
• Answer: D — The speaker describes the Earth as “예토” (impure land) but states that the “cow’s cry” is transforming it into “정토” (pure land), a process he initiates. This implies a divine intervention and a specific role for the speaker in this global spiritual transformation
• My answer: unanswered

16. [Multiple choice] The speaker discusses the concept of “생인지토” (living person’s earth) and “사인 지수” (dead person’s water). What deeper meaning does this convey about the human body and soul after death?

• A. The living body is subject to decay like earth, but the soul transforms into a life-giving essence like water.
• B. Both the living body and the dead body are essentially earth, but the soul is water.
• C. The living body is water, and the dead body becomes earth, signifying a reversal of elements.
• D. The concepts are purely metaphorical, with no literal connection to the elements.
• Answer: A — The speaker explains that a living person’s body is like “earth” (생인지토), susceptible to decay and full of microorganisms. However, a dead person’s body becomes like “water” (사인 지수), which is the driving force for creating life, implying the soul’s transformation into a life-giving essence
• My answer: unanswered

The Teachings of Huh Kyung-young: Pathways to Purity and Transcendence

1. The Nature of Tears: Hormones and Emotional Purity
   Huh Kyung-young explains the profound difference between tears shed in sorrow and tears shed in joy or compassion. When one cries due to sadness or disappointment, the body releases detrimental hormones, which can adversely affect eye health, potentially leading to conditions such as cataracts and glaucoma. He asserts that tears of sorrow are not beneficial for the eyes. However, tears shed while watching a poignant film or feeling compassion for others are entirely different. These tears are imbued with beneficial hormones that rejuvenate the eyes and promote overall well-being. Such tears, born of empathy and positive emotion, are incapable of generating any negative physiological responses. They contain hormones that are advantageous for the human body, particularly those shed out of pity for others.

He further illustrates this concept with an analogy of a child who consistently scored zero on tests but suddenly begins achieving perfect scores. If the mother repeatedly reminds the child of past failures, despite current success, it can trigger rebellious hormones in the child. This constant reminder of past shortcomings, even in the face of present achievement, creates a negative internal environment. Conversely, genuine praise for current success fosters positive development. Similarly, the human body responds to positive emotions by releasing beneficial hormones and tears, while negative emotions lead to the release of harmful substances that can cause inflammation and even blindness. This suggests that blindness can, in some cases, be a self-inflicted condition, a consequence of internal emotional states. Tears of profound emotion, therefore, are entirely wholesome, releasing beneficial hormones that improve skin and eye health, and overall physical condition. This understanding underscores the importance of emotional purity and its direct impact on physical health.

2. The Transformation of Impure Land (Yeto) into Pure Land (Jeongto)
   Huh Kyung-young introduces the concepts of Yeto (예토), meaning “impure land,” and Jeongto (정토), meaning “pure land” or “heavenly land.” He explains that the Earth, in its current state, is a Yeto, a defiled realm. This is a concept recognized in Buddhism, where the Earth is understood to be teeming with countless microorganisms, including worms, venomous snakes, and tetanus-causing bacteria. Despite this pervasive impurity, crops manage to grow and sustain human life, extracting vital nutrients from this very soil. However, upon death, the human body returns to this impure earth, becoming fertilizer, a process of decomposition and reabsorption.

He contrasts this with the nature of the human body itself, which he describes as “Inji-to” (인지토), meaning “human earth,” destined to return to natural soil. The body of a deceased person, however, transforms into “Inji-su” (인지수), meaning “human water,” akin to the life-generating force of water. While soil causes decay, water is the source of life. The human body is a decaying entity, but the human soul must become like water, eternally alive. The sound of a cow’s cry, which he states began upon his arrival, signifies the transformation of this Yeto into Jeongto, a pure land, a heavenly realm. In this Jeongto, the soil itself responds to human will; seeds are not needed for plants to grow, and spoken words can manifest reality. Unlike the human body, which ages despite the desire for youth, the Jeongto fulfills desires. Children, in their innocence, are closer to Jeongto, their unadorned beauty evoking pure emotion, unlike adults whose attempts at beautification can appear artificial.

3. The Significance of the Cow’s Cry and the Sacred Land
   Huh Kyung-young elaborates on the mysterious phenomenon of the cow’s cry, which he asserts began only after his arrival at a specific sacred site. He explains that the cow’s cry is a divine signal, indicating the presence of a God-man (신인). This sound, audible only within the sacred mountain, signifies the ongoing transformation of the impure land (Yeto) into a pure land (Jeongto). The vibrations from this sound are so potent that they neutralize harmful elements in the soil, such as venomous snakes and worms, rendering them powerless. This process is not merely a local phenomenon but a cosmic one, where a special Jeongto is being created within the Earth, which is inherently a Yeto.

He connects this to ancient prophecies and wisdom, citing the concept of “Umyeong Seongji” (우명성지), meaning “a sacred place where a cow cries.” This ancient term instructs seekers to find the place where a cow’s cry is heard, as it marks the location where a God-man (신인) will appear. The “U-seongji” (우성지) or “U-seong-jeya” (우성제야) refers to this sacred land where the cow’s cry heralds the arrival of the God-man. The cow’s cry is thus a sacred sound, not only transforming the surrounding Yeto into Jeongto but also signifying the presence of the God-man who facilitates this spiritual and physical purification. During his presence, the land remains a Jeongto. He further distinguishes between “Saeng-in Jito” (생인지토), the living human body as earth, and “Sa-in Jisu” (사인 지수), the dead human body as water. The living body, like impure earth, is susceptible to decay and disease, while the soul, upon death, should become like pure water, eternally vibrant.

4. The Four Modes of Birth and the Cycle of Transformation
   Huh Kyung-young delves into the Buddhist concept of the four modes of birth: Taesaeng (태생), Hwasaeng (화생), Seupsaeng (습생), and Ran-saeng (난생). He explains that the impure land (Yeto) is a realm where these transformations occur.

• Taesaeng (태생): Birth from the womb, characteristic of humans.
• Hwasaeng (화생): Birth by transformation, exemplified by a caterpillar becoming a butterfly. This illustrates how something beautiful can emerge from the impure earth.
• Seupsaeng (습생): Birth from moisture, referring to creatures that emerge from damp environments.
• Ran-saeng (난생): Birth from an egg, such as birds or insects.
  He asserts that these four modes of birth are intricately intertwined and constantly occurring within the impure land. The transformation of a caterpillar into a beautiful butterfly from the soil is a prime example of Hwasaeng, demonstrating that even from the most defiled earth, something exquisite can emerge. This process of transformation, however, does not exist in Jeongto (pure land). In Jeongto, there is no need for cleansing, no dust, and no waste. The body remains perpetually clean, without the need for washing or cosmetics. In Jeongto, reality conforms to one’s desires, a state of ultimate purity and fulfillment. This pure land is identified as Baekgung (백궁), or White Heaven, a realm utterly devoid of impurity, waste, or decay. It is a place of pristine beauty and eternal harmony, where the physical body, unlike the decaying “tin can” of human existence, is perfectly aligned with the soul’s desires.

5. The Fleeting Nature of Human Life and the Arrival of the God-man
   Huh Kyung-young emphasizes the brevity of human life in the grand cosmic scheme. He states that one “level” of existence is equivalent to 600 million years, a duration far exceeding the human lifespan of approximately 100 years. From a cosmic perspective, a century is merely a “Challa” (찰라), a fleeting moment, equivalent to 70 seconds. Human life is but a blink of an eye, a brief interval for accumulating wealth, raising families, and then, just as one might begin to rest, entering the coffin. This perspective underscores the transient nature of earthly existence and the rarity of true peace.

He asserts that those who encounter him, the God-man (신인), are exceptionally fortunate, as listening to his lectures is akin to experiencing Heaven itself, even while residing in the impure land (Yeto). He identifies himself as the “U-seong-jeya” (우성제야), the one whose arrival is heralded by the cow’s cry, signifying the dawn of a new era. He alludes to ancient prophecies that speak of a time when countless ancestors will have only a single descendant, a metaphor for the current era where spiritual enlightenment is rare. He also touches upon geopolitical observations, noting that some predict the eventual collapse of certain nations due to demographic shifts, rendering warfare unnecessary. This demographic decline, particularly the low birth rate, is presented as a critical national security issue, leading to a scarcity of young people, including military personnel. He highlights the migration of populations and businesses, citing examples like the shift of companies from New York to Texas due to tax policies, leading to urban decay and demographic changes.

6. The Enduring Power of Truth and Righteousness
   Huh Kyung-young asserts the eternal and indomitable nature of truth and righteousness. He states that truth, though invisible to the eye, never perishes. Righteousness, even without followers, always prevails. He emphasizes the importance of living without falsehood, even unto death. This principle, he notes, is deeply ingrained in his disciples, who understand that righteousness ultimately triumphs. He draws a parallel to independence activists who, despite facing solitude and sacrifice, upheld righteousness. Their struggles, though seemingly unrewarded in life, are ultimately recognized after death. Righteousness, he explains, draws its energy from sacrifice, making it imperative to live a just and upright life.

He further elaborates on the concept of visible versus invisible realities. He claims that what is visible to the human eye can often be considered mere “waste.” For instance, even beautiful buildings, when dismantled, yield materials that are difficult to reuse and must be treated as waste. This suggests that the material world, despite its apparent beauty, is ultimately transient and disposable. Conversely, invisible realities, such as truth and divine providence, are the true treasures. Truth, though unseen, is imperishable. Righteousness, though it may lack immediate adherents, always triumphs. This philosophical stance encourages a focus on the unseen, eternal values rather than the fleeting, material aspects of existence. He concludes by reiterating the importance of living righteously, acknowledging that such a path often demands sacrifice but ultimately leads to victory.

7. The Prophetic White Horse and Divine Protection
   Huh Kyung-young connects his identity and mission to the biblical prophecy of the white horse. He explains that the “white horse” (백마) is a symbol of purity and a harbinger of divine intervention, capable of traversing both heaven and earth. He notes that his own name contains the character for “horse” (馬), and when combined with the character for “word” (言), it signifies a “white horse.” He recounts his military service in the White Horse Division during the Vietnam War, where he faced numerous life-threatening situations. He asserts that he was divinely protected by Baekgung (백궁), or White Heaven, surviving incidents such as grenades failing to detonate.

He describes the extreme dangers faced by soldiers, including night ambushes with grenades and Claymore mines, and recounts a devastating incident where an enemy combatant, covered in grenades, infiltrated a barracks, causing mass casualties. Despite such perils, he claims to have been continuously safeguarded. He vividly recalls the grim sight of countless fallen soldiers being brought back by helicopter, emphasizing the brutal reality of war. He also mentions his status as a veteran, receiving monthly benefits which he donates to a scholarship foundation for the children of Vietnam War veterans, demonstrating his commitment to service and compassion. He concludes by invoking his divine authority, commanding healing for all illnesses and the expulsion of evil spirits from those present and watching online, bestowing “Level 10 Gyeongmu” (레벨 10경무) upon them and their families and ancestors. This act signifies a profound spiritual blessing and protection, reinforcing his role as a divine figure.

1. The Nature of Tears and Hormonal Responses

Tears, though seemingly simple, possess distinct qualities based on the emotions that evoke them.

• Tears of Sorrow: These tears are associated with disappointment and contain detrimental hormones.
  • Such tears can negatively impact ocular health, potentially contributing to conditions like cataracts and glaucoma.
  • Therefore, shedding tears of deep sadness or injustice is not beneficial for the body.
• Tears of Joy and Compassion: In contrast, tears shed from watching a poignant film or feeling compassion for others are beneficial.
  • These tears contain positive hormones that promote ocular health and rejuvenate the eyes.
  • They are considered pure and incapable of causing harm.
• The Impact of Repetitive Negative Reinforcement: Constant negative reinforcement, such as repeatedly reminding a child of past failures despite current successes, can trigger adverse hormonal responses.
  • This can lead to rebellious hormones, causing internal distress and hindering positive development.
  • Instead, genuine praise for current achievements is crucial for fostering a healthy emotional state.
• The Body’s Response to Emotion: The human body produces beneficial hormones and tears when experiencing positive emotions, while negative emotions lead to harmful tears that can cause inflammation and even blindness.
  • This suggests that blindness can, in some cases, be a self-inflicted condition influenced by one’s emotional state.
  • Tears of profound emotion, such as those from deep inspiration, are entirely wholesome, releasing beneficial hormones that improve skin and eye health.

2. The Transformation of Impure Land into Pure Land
   The concept of Impure Land (Yeto) and Pure Land (Jeongto) is central to understanding the Earth’s spiritual state and its potential for transformation.

• Impure Land (Yeto): This world is characterized as an impure land, a concept recognized in Buddhism.
  • The soil of this world is teeming with various microorganisms, including worms, venomous snakes, and tetanus-causing bacteria.
  • Despite this, crops grow, sustaining human life, and the food we consume originates from this very soil.
  • Upon death, the human body, referred to as “human soil,” returns to this natural earth, decaying and becoming part of it.
• Pure Land (Jeongto): The ultimate goal is to transform this impure land into a pure land, a heavenly realm.
  • In a pure land, the soil responds to human intention; plants grow simply by verbal command, without the need for seeds.
  • It is a place where desires manifest instantly, unlike our current reality where attempts to maintain youth or beauty often lead to the opposite effect due to underlying desires.
  • Children, with their innocence and lack of artifice, are closer to the state of a pure land, evoking genuine admiration.
• The Significance of the Cow’s Cry: The sound of a cow’s cry is a profound symbol in this transformation.
  • It signifies the arrival of a God-man (Shin-in) and the ongoing process of converting impure land into pure land.
  • This sound causes the earth to vibrate, creating a resonance that purifies the land, rendering harmful elements like venomous snakes and worms powerless.
  • This transformation is not merely a natural phenomenon but a divine intervention, orchestrated from Heaven.
  • The presence of the God-man initiates this process, turning the impure land into a sacred space where malevolent spirits cannot reside.
• Ancient Prophecies and the Cow’s Cry: Ancient prophecies speak of “Umyung Seongji” (sacred land where cows cry) and “Useongjeya” (field where cows cry), indicating places where a God-man will appear and deliver teachings.
  • These prophecies highlight the sacredness of such locations, where the cow’s cry is a divine sound that purifies the land.
  • The God-man’s presence in such a place signifies the creation of a special pure land within the impure Earth, a temporary heaven.
• The Four Modes of Birth (Taeran Hwaseop): The impure land is also characterized by the four modes of birth:
  • Viviparous (Taesaeng): Birth from the womb (e.g., humans).
  • Oviparous (Ransaeng): Birth from eggs (e.g., birds).
  • Humidiparous (Seupsaeng): Birth from moisture (e.g., insects from dampness).
  • Metamorphic (Hwasaeng): Birth through transformation (e.g., a caterpillar becoming a butterfly).
  • These transformations, like a beautiful butterfly emerging from dirty soil, illustrate the potential for beauty and change even within impurity.
  • In a pure land, these processes of birth and decay do not exist; there is no need for cleansing, and even dust is absent, signifying ultimate purity and effortless existence.

3. The Ephemeral Nature of Human Existence and the Pursuit of White Heaven
   Human life is fleeting, a mere blink in the vastness of the cosmos, emphasizing the importance of spiritual awakening and the pursuit of White Heaven.

• The Human Body as a “Can”: The human body is likened to a “can” or a “tin can” with an expiration date.
  • Just as canned food spoils after its expiry, the human body eventually decays.
  • This metaphor underscores the transient nature of physical existence, which can collapse in an instant.
• The Illusion of Longevity: Humans often live as if they will endure for millions of years, accumulating wealth and engaging in conflicts.
  • However, a human lifespan of 100 years is but a “moment” (challa) in the cosmic scale, equivalent to a mere 70 seconds.
  • Life is a brief period of activity, followed by rest in the coffin, with little true repose during one’s lifetime.
• The Blessing of Encountering the God-man: Encountering a God-man is considered an immense blessing, a direct path to Heaven.
  • Listening to the God-man’s lectures is akin to experiencing Heaven itself, even while still in the impure land.
  • The God-man embodies the “Useongjeya,” the sacred place where the cow cries, signifying his role in transforming the world.
• The Rarity of Spiritual Awakening: Prophecies suggest that in these times, only one descendant out of countless ancestors will achieve spiritual awakening.
  • This highlights the rarity and significance of recognizing the divine presence in the current era.

4. Societal Decline and Geopolitical Shifts
   Current demographic trends and geopolitical movements indicate a significant decline in nations, particularly in South Korea.

• North Korea’s Strategy: North Korea anticipates the collapse of South Korea within 20-30 years due to demographic decline, negating the need for war.
  • They foresee a future where South Korea is populated primarily by foreigners and the elderly, with a dwindling workforce and military.
  • This perspective, shared by population experts, suggests that South Korea’s national security strategy has failed due to its population policies.
• The Impact of Marriage and Housing Costs: High costs associated with marriage and housing have deterred young people from starting families.
  • This issue, identified decades ago, has exacerbated the low birth rate, leading to a severe demographic crisis.
  • The lack of young people will eventually result in a shortage of soldiers and a brain drain as youth seek opportunities abroad.
• Global Parallels: Similar demographic and social shifts are observed globally.
  • France and the UK, after embracing large-scale immigration, face increasing social instability.
  • New York City, once a global hub, has seen an exodus of its white population and businesses to states like Texas, which offer lower corporate taxes and abundant natural resources.
  • This has led to a decline in New York’s infrastructure and a rise in poverty, marking the end of its golden era.
• The Prophetic Warning: The God-man’s warnings about low birth rates and their national security implications, voiced 30 years ago, have proven prescient.
  • Past policies, such as promoting vasectomies, inadvertently contributed to the current crisis.
  • The alarming statistic of only one first-grader in some Seoul elementary schools signifies a nation on the brink of collapse.
  • This dire situation could have been averted had the nation heeded the God-man’s words.

5. The Enduring Power of Truth and Justice
   Truth and justice are eternal principles that transcend human perception and societal acceptance.

• Truth’s Invisibility and Immortality: Truth, though unseen, is imperishable.
  • It remains constant even when unacknowledged or unobserved.
  • Similarly, divine providence operates beyond human sight, yet it is the ultimate treasure.
• The Ephemeral Nature of the Visible World: What is visible to the human eye can often be considered mere refuse.
  • Even seemingly beautiful structures, upon demolition, become waste that requires careful disposal.
  • Humans live amidst this “waste,” often mistaking it for reality.
• Justice’s Triumph and Sacrifice: Justice, even without followers, invariably prevails.
  • It demands sacrifice from those who uphold it, often leading to solitude and hardship in life.
  • However, its ultimate victory is assured, even if recognized only after death.
  • Justice draws its energy from sacrifice, underscoring the importance of living righteously.

6. The Symbolism of the White Horse and Divine Protection
   The White Horse is a powerful symbol of purity, divine arrival, and protection, particularly in the context of the God-man’s journey.

• The White Horse in Scripture: The White Horse is a significant symbol in religious texts, representing divine arrival and traversing both heaven and earth.
  • The God-man’s name itself contains the character for “horse” (馬), and when combined with the character for “word” (言), it signifies a “white horse.”
  • This aligns with the God-man’s military service in the White Horse Division during the Vietnam War, where he miraculously survived numerous life-threatening situations.
• Divine Protection in War: During his time in Vietnam, the God-man experienced extraordinary divine protection.
  • Incidents such as grenades failing to detonate near him and surviving intense combat situations were attributed to the intervention of White Heaven.
  • He witnessed the horrific realities of war, with countless casualties, reinforcing the understanding of life’s fragility.
• Philanthropic Contributions: As a veteran, the God-man receives monthly benefits, which he consistently donates to a scholarship foundation for the children of Vietnam War veterans.
  • This act of selfless giving underscores his commitment to supporting those affected by conflict.
• The Power of the God-man’s Blessing: The God-man’s presence and blessings extend to all who listen to his teachings, including those present and those watching online.
  • His pronouncements are believed to heal illnesses, dispel evil spirits, and elevate the spiritual “level” of individuals and their ancestors.

The Divine Discourse on Earthly Existence and Celestial Transformation

1. The Esoteric Nature of Tears and Hormonal Influence
   The initial assembly of celestial beings, both angels and archangels, is greeted with profound gratitude. It is imperative that all present, especially those experiencing this divine gathering for the first time, acknowledge the God-man and receive His sacred blessings. The God-man has descended upon this terrestrial sphere, and a solemn offering is made in recognition of His advent. A gesture of profound appreciation is extended to the God-man.

A query arises regarding the distinction between tears of profound emotion and tears of sorrow. When one weeps due to sadness, the body releases detrimental hormones into the tears, which can adversely affect ocular health, potentially leading to conditions such as cataracts and glaucoma. Therefore, shedding tears of sorrow, particularly those stemming from injustice or deep resentment, is not advisable. Conversely, tears shed in response to a poignant film or out of compassion for others are beneficial, as they rejuvenate the eyes and contain salutary hormones. These benevolent tears are incapable of generating malevolent influences within the human system.

A pedagogical illustration is presented: A child, previously a consistent underachiever, begins to achieve perfect scores. If the parent repeatedly reminds the child of past failures, despite current successes, it will induce a rebellious hormonal response. Such constant reiteration of past deficiencies, even in the face of present excellence, is counterproductive and detrimental to the child’s psychological well-being. The human body, in its intricate design, responds to positive emotions by producing beneficial hormones and tears, while negative emotions generate toxic tears that can cause ocular inflammation and even blindness. Thus, blindness can be self-inflicted through persistent negative emotional states. Tears of profound emotion, however, are entirely salubrious, releasing beneficial hormones that enhance skin and eye health, among other physiological benefits.

2. The Transformation of the Impure Earth into a Pure Land
   The phenomenon of a cow’s lowing during a photographic session is not coincidental; it signifies the presence of the God-man. The cow’s lamentation serves as an acknowledgment of the God-man’s arrival, though this understanding is often confined to those within this sacred precinct, remaining unheard by the wider world. The reason for this localized manifestation is a profound mystery, the comprehension of which merits a significant reward. This world is characterized as “Yeto,” an impure land, a concept recognized even in Buddhist philosophy. The soil of this world teems with countless microorganisms, including earthworms, venomous snakes, and tetanus-causing bacteria. Yet, amidst this microbial abundance, crops flourish, sustaining human life. The very sustenance we consume originates from this impure earth.

Upon death, the human body returns to this earth, becoming fertilizer. The living human body is referred to as “Inji-to,” meaning “human earth,” destined to revert to natural soil. The body of the deceased, however, transforms into “Inji-su,” or “human water.” Water is the fundamental impetus for life, whereas earth causes decay. Everything interred in the soil eventually decomposes. While the human body is a decaying entity, the human soul must become like water, eternally vibrant. This world is therefore “Yeto,” an impure land. The cow’s lowing is instrumental in transforming this impure land into “Jeongto,” a pure land, a celestial realm. In Jeongto, the soil responds to human volition; seeds are not required for plants to sprout, and desires manifest instantly. Unlike our current bodies, which age despite our wishes for youth, and appear avaricious when adorned with the intent to beautify, the pure land operates differently. An unadorned child, for instance, evokes admiration precisely because of their unpretentious innocence, a reflection of their proximity to Jeongto.

For this impure land to become Jeongto, and for the God-man to reside here, the continuous sound of the cow’s lowing is essential. This sound causes the earth to vibrate, transforming it into a pure land where harmful creatures like venomous snakes and earthworms lose their power. This terrestrial sphere, being Yeto, is inherently impure. However, within this impurity, a sacred site, a “Sipseongji,” is established, where the cow’s lowing creates a vibrational field that purifies the land, transforming it into Jeongto. This purification process also repels malevolent spirits. This transformation is not merely a governmental decree to prohibit graves or construction but a celestial directive. The cow’s lowing commenced only upon the God-man’s arrival, signifying the ongoing conversion of Yeto into Jeongto.

Ancient sages, 500 years ago, understood this phenomenon, referring to such a wise place as “Umyeong Seongji,” a sacred place where cows low. They advised seeking out such locations. “Useongji” signifies the presence of the God-man, and “Umyeong Seongji” denotes the cow’s lowing. The cow’s lowing is a sacred sound, purifying the impure regions of the earth and establishing a special Jeongto where the God-man resides. The sages of old articulated that a living person’s body is like earth (“Saengin Jito”), while a deceased person’s body is like water (“Sain Jisu”). The living body, like earth, is susceptible to various microorganisms, decaying swiftly upon the cessation of life.

A traditional method for discerning life from death, predating medical advancements, involved attempting to insert a hand into the abdomen of a seemingly deceased person. If the hand could not penetrate, it indicated death, as the body’s cells would have settled, and the earth’s gravitational pull would have rendered the corpse heavy and rigid. This phenomenon explains why a deceased body feels significantly heavier than a living one. Furthermore, ancient customs dictated the immediate sealing of chimneys upon a death, to prevent cats from entering. Cats, being creatures of spiritual significance, were believed to reanimate corpses, causing them to sit upright, a terrifying prospect for the bereaved. This practice underscores the profound understanding of spiritual and physical phenomena held by our ancestors.

3. The Metamorphosis of Existence and the Illusion of Materiality
   This impure earth, Yeto, is a realm of constant transformation. From its seemingly foul depths, beautiful butterflies emerge from larvae, illustrating the principle of “Hwasaeng,” or transformation. This concept, encompassing “Taesaeng” (birth from the womb), “Ransaeng” (birth from eggs), “Seupsaeng” (birth from moisture), and “Hwasaeng” (birth by transformation), explains the diverse modes of existence. In Jeongto, however, such processes of decay and transformation are absent. There is no need for cleansing, no dust, no waste, and no manual labor. The body remains perpetually pure, responding directly to one’s will.

The ultimate destination for all is Baekgung, or White Heaven, a pure land devoid of any impurity, waste, or decay. The human body, in its current form, is likened to a perishable canned good, destined to decompose upon the expiration of its limited lifespan. Our existence on this earth is but a fleeting moment, a “Challa,” or seventy-five milliseconds, in the cosmic scale. We spend our lives accumulating wealth and engaging in conflict, oblivious to the brevity of our earthly sojourn. Therefore, encountering the God-man and attending His lectures is akin to experiencing Heaven on Earth. The God-man Himself embodies “Useongjeya,” the sacred place where the cow lows, signifying the advent of a new era.

The current state of the world, particularly the demographic crisis, is a testament to the prophecies of old, which spoke of countless ancestors but only a single descendant. North Korea, for instance, anticipates the collapse of South Korea within two to three decades, not through warfare, but through demographic decline, as the native population dwindles and is replaced by foreigners. This demographic shift, a consequence of failed population policies, poses a grave threat to national security. The God-man’s prescient warnings regarding low birth rates, issued three decades ago, were largely ignored. The current situation, where some elementary schools have only one first-grade student, signifies a nation on the brink of collapse.

The global landscape is also undergoing significant transformations. France and the United Kingdom, having embraced mass immigration, face increasing instability. New York City, once a global metropolis, has become dominated by diverse ethnic groups and leftist ideologies, leading to an exodus of its affluent white population and corporations to states like Texas, which offer more favorable economic conditions. This shift has rendered New York a hub for the impoverished. The era of New York’s global dominance has concluded, its aging infrastructure unable to compete. Korea, too, faces a similar trajectory, which is why the God-man is present.

The God-man’s teachings emphasize that true reality, truth, and divine providence are invisible to the human eye. What is unseen constitutes true treasure, while what is visible, such as material possessions and structures, is ultimately ephemeral and destined for decay, requiring disposal as waste. We exist within a realm of waste, yet the invisible truths endure eternally. Justice, though often pursued by a solitary few, ultimately prevails, even if it demands sacrifice and solitude. Those who champion justice, like independence activists, often walk a lonely path, their sacrifices recognized only posthumously. Justice, therefore, draws its energy from sacrifice.

4. The Divine Mission and Celestial Protection
   The God-man’s presence is further underscored by the symbolic white horse, a harbinger of good fortune and purity, frequently mentioned in scriptures. The God-man’s name itself contains the character for “horse,” and when combined with the character for “word,” it signifies a “white horse.” His military service in the White Horse Division during the Vietnam War, where he miraculously survived numerous perilous situations, including unexploded grenades and ambushes, is a testament to divine protection. The White Heaven, or Baekgung, meticulously orchestrated his survival, shielding him from harm amidst the horrors of war, where countless lives were lost.

The God-man, a decorated veteran, donates his monthly veteran’s benefits to a scholarship foundation for the children of Vietnam War veterans, demonstrating his unwavering commitment to service and compassion. His divine energy products, such as those from Bonjalang, are instrumental in ushering in the spiritual era, a time when Heaven will lead. These unique spiritual offerings will transcend conventional religions, which are now in decline. The music played during the divine gatherings, particularly “Adding to the Desire,” is imbued with a powerful energy that releases beneficial hormones within the body, fostering spiritual growth and connection.

The celestial beings, including the angels and archangels, are all part of a grand divine plan. The God-man’s teachings and the spiritual energy products are designed to elevate humanity, transforming individuals into angels and archangels. The music, “God’s Angels,” symbolizes the descent of celestial beings to Earth, traversing rivers and mountains, ultimately landing at the Heaven House. This imagery of white horses flying through the sky and traversing the land is deeply rooted in scripture, particularly Revelation Chapter 19, which describes the coming of the white horse. The title “Adding to the Desire” is unique and profound, signifying an extreme form of reverence. The white horse, a symbol of purity, was strategically placed at the Heaven House during its initial construction, signifying the God-man’s divine mission.

The God-man, through his divine authority, bestows blessings upon all present, including the angels, their families, and their ancestors, as well as those watching via YouTube. He commands the healing of all ailments and the expulsion of all malevolent spirits from bodies and homes. He grants a significant increase in spiritual level to all who participate in this divine gathering. The God-man’s cosmic energy products are a testament to his divine power, and his teachings are a beacon of truth in a world grappling with profound challenges.

What is North Korea secretly planning? They believe South Korea’s population decline will lead to its collapse, eliminating the need for war.

1. Welcoming Remarks and the Significance of Tears
   The speaker welcomed attendees, referred to as “angels,” and discussed the spiritual significance of tears, distinguishing between tears that are harmful and those that are beneficial for the body.

1.1. Welcoming Angels and Divine Presence

1. The speaker welcomed “angels” and “archangels” from across Korea, expressing hope that they would receive blessings from the divine being present .
2. The audience cheered in response to the announcement of the divine presence .
3. The speaker expressed gratitude and asked the audience to be seated .
4. The audience applauded in thanks to the divine being .

1.2. The Nature and Impact of Tears

1. The speaker explained the difference between tears of sadness and tears of joy or compassion .

2. Tears shed due to sadness or disappointment contain harmful hormones that can negatively affect the eyes, potentially leading to conditions like cataracts or glaucoma .

3. Tears shed while watching a sad movie or feeling compassion for others are beneficial, as they contain good hormones that can rejuvenate the eyes .

4. The speaker used an analogy of a child who consistently scored 100 points after previously failing to illustrate how negative reinforcement can produce “rebellious hormones” .

5. Constantly reminding someone of past failures, even when they are succeeding, can lead to negative emotional responses .

6. Similarly, negative emotions produce harmful tears that can cause eye problems and even blindness .

7. Tears of emotion or inspiration, however, are beneficial because they release good hormones that are good for the skin and eyes .

8. The Concept of “Ye-to” (Defiled Land) and “Jeong-to” (Pure Land)
   The speaker introduced the Buddhist concepts of “Ye-to” (defiled land) and “Jeong-to” (pure land), explaining that the Earth is a defiled land that can be transformed into a pure land through divine intervention, symbolized by the sound of a cow’s cry.

2.1. The Earth as “Ye-to” (Defiled Land)

1. The speaker explained that the Earth is considered Ye-to, meaning a “defiled land” .
2. This concept is recognized in Buddhism and other traditions .
3. The Earth’s soil contains countless microorganisms, including worms, poisonous snakes, and tetanus-causing bacteria .
4. Despite this, crops grow and sustain life, and the food we eat comes from this “dirty” soil .
5. The human body is also considered In-ji-to, meaning “human soil,” and returns to the natural earth upon death .
6. A dead body is referred to as In-ji-su, meaning “human water,” because water is the driving force behind life, whereas soil causes decay .
7. The human body is a decaying entity, but the human soul is meant to become like water, eternally alive .

2.2. The Transformation to “Jeong-to” (Pure Land)

1. The speaker stated that the sound of a cow’s cry is meant to create Jeong-to, a “pure land” or heavenly realm .
2. In Jeong-to, the soil responds to spoken words, causing plants to grow without needing seeds .
3. Unlike the human body, which ages and can appear less beautiful with selfish intentions, Jeong-to allows desires to manifest instantly .
4. Children are closer to Jeong-to because of their innocence and lack of pretense, which makes them appear beautiful .
5. The speaker claimed that the continuous sound of the cow’s cry transforms the Ye-to into Jeong-to .
6. This sound prevents harmful creatures like poisonous snakes and worms from thriving in the soil .
7. The vibrations from the sound transform the defiled land into a pure land, preventing evil spirits from approaching .
8. This transformation is why no graves or houses are built in this sacred area, a directive that came from heaven .
9. The cow’s cry began only after the speaker arrived, indicating his role in initiating the transformation of Ye-to into Jeong-to .

2.3. Ancient Prophecies and the Significance of the Cow’s Cry

1. Ancient elders, 500 years ago, knew about this phenomenon, referring to sacred places as U-myeong Seong-ji (sacred land where cows cry) .

2. They advised people to seek out places where cows cry, as these are sacred lands where a divine being would appear .

3. The speaker identified himself as the U-seong Je-ya, the one who brings the divine presence, linking his arrival to the cow’s cry .

4. The cow’s cry is a sacred sound that transforms the surrounding Ye-to into Jeong-to, creating a special pure land within the defiled Earth during the speaker’s presence .

5. Ancient sages also distinguished between Saeng-in Ji-to (living human body as soil) and Sa-in Ji-su (dead human body as water) .

6. The living body is like soil, filled with various microorganisms, but upon death, it quickly decays .

7. Distinguishing Between Life and Death, and the Nature of Reality
   The speaker explained traditional methods of determining death, the phenomenon of a dead body’s weight, and the concept of the Earth as a temporary, decaying “can of preserves” that contrasts with the eternal, pure “White Palace.”

3.1. Traditional Methods of Confirming Death

1. The speaker described an ancient method for confirming death, which involved placing a hand on the deceased’s abdomen .
2. If the person was alive, the hand would easily sink into the abdomen .
3. If the person was dead, the hand would not sink because the body’s cells would be pulled down by the Earth, making it feel heavy .
4. This phenomenon explains why a dead body feels much heavier than a living one .
5. The speaker also mentioned the traditional practice of blocking chimneys when someone died to prevent cats from entering .
6. Cats were believed to be “mystical creatures” that could reanimate a corpse if they jumped over it, causing the body to sit upright .
7. The speaker recounted a personal anecdote about his dying teacher repeatedly telling him to “block the chimney” .
8. He later understood this as a warning about the teacher’s impending death, which occurred shortly after their last meeting .

3.2. The Earth as a Temporary, Decaying Realm

1. The speaker reiterated that Earth is Ye-to, a “dirty land,” filled with countless microorganisms from which all life, including plants and trees, emerges .

2. He explained the Buddhist concept of Ji-su-hwa-pung (earth, water, fire, wind), which describes the four elements that constantly change form .

3. He also mentioned the four modes of birth: Tae-saeng (womb birth), Hwa-saeng (transformation, like a caterpillar to a butterfly), Seup-saeng (birth from moisture), and Nan-saeng (egg birth) .

4. The transformation of a caterpillar into a beautiful butterfly from the “dirty” soil is an example of Hwa-saeng .

5. In contrast, Jeong-to (pure land) does not experience these transformations or decay .

6. In Jeong-to, there is no dirt, no need for cleaning, and bodies are naturally pure and beautiful without effort .

7. The speaker stated that the goal of becoming a Jin-in (true person) is to reach this Jeong-to, which he identified as the Baek-gung (White Palace) .

8. The Baek-gung is a perfectly clean place, free from waste, decay, or anything impure .

9. The speaker compared the human body to a “can of preserves” with an expiration date, destined to decay .

10. This decay highlights the temporary and fragile nature of human existence .

11. The Shortness of Human Life and North Korea’s Strategy
    The speaker emphasized the brevity of human life in the grand scheme of the universe and revealed North Korea’s strategy to wait for South Korea’s population decline to achieve unification without war.

4.1. The Fleeting Nature of Human Existence

1. The speaker explained that a “level 1” existence spans 600 million years, but human life is merely 100 years, which is a mere “moment” in the universe’s timeline .
2. He defined a “moment” as 1 second and a “flash” as 70 seconds, emphasizing how short 100 years is in comparison .
3. Human life is so brief that by the time people settle down, they are already nearing death .
4. The speaker claimed that those who meet him and attend his lectures are blessed, as they are experiencing a “heaven” even while on Ye-to .
5. He identified himself as the U-seong Je-ya, the one associated with the cow’s cry, and stated that his presence is a sign of the end times .
6. He referenced ancient prophecies that speak of many ancestors but only one descendant, reflecting the current era’s challenges .

4.2. North Korea’s Strategy and South Korea’s Demographic Crisis

1. The speaker revealed North Korea’s secret plan: to wait 20-30 years for South Korea’s population to decline, leading to its collapse without the need for war .

2. North Korea believes that South Korea will be left with only elderly people and foreign workers, making it easy to take over .

3. This strategy is based on demographic projections that show South Korea’s population dwindling .

4. The speaker criticized South Korea’s security strategy as a failure due to its population policies .

5. He recalled his past suggestion that marriage and childbirth incentives were crucial for national security, not just population growth .

6. He warned that a lack of young people would lead to a shortage of soldiers and an exodus of youth to other countries .

7. He cited examples of other countries like France, the UK, and New York, which have faced social and economic problems due to uncontrolled immigration and demographic shifts .

8. New York, in particular, has seen an exodus of white residents and businesses to places like Texas due to high corporate taxes and a changing demographic landscape .

9. This has led to New York becoming a “collection point for beggars” .

10. The speaker warned that South Korea is heading down a similar path, emphasizing the urgency of the situation .

11. He reiterated his 30-year-old warning about the dangers of low birth rates .

12. He mentioned past government policies that encouraged vasectomies, which contributed to the current demographic crisis .

13. He highlighted the alarming statistic of only one first-grade student in some Seoul elementary schools, calling it a sign of a failing nation .

14. Therefore, North Korea’s strategy is to simply wait for South Korea to collapse due to its demographic crisis, achieving unification without conflict .

15. Performances and the Meaning of Truth and Justice
    The event continued with musical performances by various “angels,” interspersed with the speaker’s reflections on the nature of truth, justice, and the spiritual significance of the songs.

5.1. Musical Performances and Reflections on Truth

1. Several “angels” performed songs, including Choi Elim, Hwang Jeong-ah, and Kim Gyeong-hee .
2. Choi Elim, whose original name is Choi Jae-hee, had been using her “angel” name for 14 years .
3. Hwang Jeong-ah’s performance was praised for its similarity to singer Sim Soo-bong .
4. Kim Gyeong-hee performed “Memories’ Serenade,” which the speaker found amusing given her youthful appearance .
5. The speaker emphasized that truth is invisible but eternal, and justice always prevails, even without followers .
6. He stated that visible things are often “waste” or temporary, whereas invisible truths are treasures .
7. He used the example of demolishing a house, where even beautiful materials become waste that requires special disposal .
8. He concluded that we live amidst “waste,” and true value lies in the unseen .
9. He connected this to independence activists who pursued justice despite being solitary, highlighting that justice often requires sacrifice .

5.2. Nostalgia for Old Songs and the Power of Music

1. The speaker reminisced about old songs and the experience of watching movies at temporary outdoor theaters in rural areas during his childhood .

2. He described the excitement of sneaking into these theaters, which were a rare form of entertainment .

3. He recounted how the theater operator would often let him in for free, recognizing him among the other children .

4. The speaker then played several requested songs, including “O-ng-i” by Kang Moon-kyung and “Stranger” by Lee Mi-ja .

5. He praised Lee Mi-ja’s singing, noting her ability to inspire other singers .

6. He then played a song titled “Adding to the Desire,” highlighting its beautiful melody and positive hormonal effects .

7. He explained that this music signifies the coming “spiritual era” led by heaven .

8. He asserted that this unique spiritual content would allow his movement to dominate as other religions decline .

9. The song’s lyrics spoke of meeting the divine being, understanding everything, and the transformation of souls into angels and archangels through divine love .

10. Divine Blessings and the Speaker’s Military Service
    The event concluded with a final song and the speaker bestowing divine “levels” upon the attendees and online viewers, followed by a personal account of his military service in the White Horse Division during the Vietnam War, emphasizing his divine protection.

6.1. Divine Blessings and the Symbolism of the White Horse

1. The speaker played a final song, “Heavenly Angels,” which depicted angels descending from heaven to Earth .
2. He explained that the song’s title, “Adding to the Desire,” is unique and signifies extreme reverence .
3. He connected this to the white horse (Baek-ma) that appears in the Bible’s Book of Revelation, symbolizing a good omen and purity .
4. The speaker then bestowed “level 10 trillion” upon all attendees, online viewers, their families, and ancestors .
5. He explained that his name and surname contain the character for “horse” (Ma), and when combined with the character for “word” (Eon), it means “white horse” .

6.2. The Speaker’s Vietnam War Experience and Divine Protection

1. The speaker recounted his service in the White Horse Division during the Vietnam War, where he faced numerous life-threatening situations .
2. He described how he was divinely protected, surviving incidents where grenades failed to detonate .
3. He detailed the dangers of night ambushes, where soldiers carried grenades and Claymore mines .
4. He shared a harrowing incident where a Viet Cong soldier, covered in grenades, infiltrated a barracks at night, causing heavy casualties .
5. He emphasized that he survived such dangers due to divine protection .
6. He described the horrific sight of dead bodies piled up like mountains in the division’s training ground .
7. The speaker mentioned that he served as a military prosecutor during the day and witnessed the constant arrival of casualties .
8. He noted that as a veteran, he receives monthly payments, which he donates to a scholarship foundation for the children of Vietnam War veterans .
9. He concluded by bestowing blessings upon everyone present and watching online, commanding all illnesses and evil spirits to depart .

What is North Korea secretly planning? They believe South Korea’s population decline will lead to its collapse, eliminating the need for war.

1. Welcoming Remarks and the Significance of Tears
   The speaker welcomed attendees, referred to as “angels,” and discussed the spiritual significance of tears, distinguishing between tears that are harmful and those that are beneficial for the body.

1.1. Welcoming Angels and Divine Presence

1. The speaker welcomed “angels” and “archangels” from across Korea, expressing hope that they would receive blessings from the divine being present .
2. The audience cheered in response to the announcement of the divine presence .
3. The speaker expressed gratitude and asked the audience to be seated .
4. The audience applauded in thanks to the divine being .

1.2. The Nature and Impact of Tears

1. The speaker explained the difference between tears of sadness and tears of joy or compassion .

2. Tears shed due to sadness or disappointment contain harmful hormones that can negatively affect the eyes, potentially leading to conditions like cataracts or glaucoma .

3. Tears shed while watching a sad movie or feeling compassion for others are beneficial, as they contain good hormones that can rejuvenate the eyes .

4. The speaker used an analogy of a child who consistently scored 100 points after previously failing to illustrate how negative reinforcement can produce “rebellious hormones” .

5. Constantly reminding someone of past failures, even when they are succeeding, can lead to negative emotional responses .

6. Similarly, negative emotions produce harmful tears that can cause eye problems and even blindness .

7. Tears of emotion or inspiration, however, are beneficial because they release good hormones that are good for the skin and eyes .

8. The Concept of “Ye-to” (Defiled Land) and “Jeong-to” (Pure Land)
   The speaker introduced the Buddhist concepts of “Ye-to” (defiled land) and “Jeong-to” (pure land), explaining that the Earth is a defiled land that can be transformed into a pure land through divine intervention, symbolized by the sound of a cow’s cry.

2.1. The Earth as “Ye-to” (Defiled Land)

1. The speaker explained that the Earth is considered Ye-to, meaning a “defiled land” .
2. This concept is recognized in Buddhism and other traditions .
3. The Earth’s soil contains countless microorganisms, including worms, poisonous snakes, and tetanus-causing bacteria .
4. Despite this, crops grow and sustain life, and the food we eat comes from this “dirty” soil .
5. The human body is also considered In-ji-to, meaning “human soil,” and returns to the natural earth upon death .
6. A dead body is referred to as In-ji-su, meaning “human water,” because water is the driving force behind life, whereas soil causes decay .
7. The human body is a decaying entity, but the human soul is meant to become like water, eternally alive .

2.2. The Transformation to “Jeong-to” (Pure Land)

1. The speaker stated that the sound of a cow’s cry is meant to create Jeong-to, a “pure land” or heavenly realm .
2. In Jeong-to, the soil responds to spoken words, causing plants to grow without needing seeds .
3. Unlike the human body, which ages and can appear less beautiful with selfish intentions, Jeong-to allows desires to manifest instantly .
4. Children are closer to Jeong-to because of their innocence and lack of pretense, which makes them appear beautiful .
5. The speaker claimed that the continuous sound of the cow’s cry transforms the Ye-to into Jeong-to .
6. This sound prevents harmful creatures like poisonous snakes and worms from thriving in the soil .
7. The vibrations from the sound transform the defiled land into a pure land, preventing evil spirits from approaching .
8. This transformation is why no graves or houses are built in this sacred area, a directive that came from heaven .
9. The cow’s cry began only after the speaker arrived, indicating his role in initiating the transformation of Ye-to into Jeong-to .

2.3. Ancient Prophecies and the Significance of the Cow’s Cry

1. Ancient elders, 500 years ago, knew about this phenomenon, referring to sacred places as U-myeong Seong-ji (sacred land where cows cry) .

2. They advised people to seek out places where cows cry, as these are sacred lands where a divine being would appear .

3. The speaker identified himself as the U-seong Je-ya, the one who brings the divine presence, linking his arrival to the cow’s cry .

4. The cow’s cry is a sacred sound that transforms the surrounding Ye-to into Jeong-to, creating a special pure land within the defiled Earth during the speaker’s presence .

5. Ancient sages also distinguished between Saeng-in Ji-to (living human body as soil) and Sa-in Ji-su (dead human body as water) .

6. The living body is like soil, filled with various microorganisms, but upon death, it quickly decays .

7. Distinguishing Between Life and Death, and the Nature of Reality
   The speaker explained traditional methods of determining death, the phenomenon of a dead body’s weight, and the concept of the Earth as a temporary, decaying “can of preserves” that contrasts with the eternal, pure “White Palace.”

3.1. Traditional Methods of Confirming Death

1. The speaker described an ancient method for confirming death, which involved placing a hand on the deceased’s abdomen .
2. If the person was alive, the hand would easily sink into the abdomen .
3. If the person was dead, the hand would not sink because the body’s cells would be pulled down by the Earth, making it feel heavy .
4. This phenomenon explains why a dead body feels much heavier than a living one .
5. The speaker also mentioned the traditional practice of blocking chimneys when someone died to prevent cats from entering .
6. Cats were believed to be “mystical creatures” that could reanimate a corpse if they jumped over it, causing the body to sit upright .
7. The speaker recounted a personal anecdote about his dying teacher repeatedly telling him to “block the chimney” .
8. He later understood this as a warning about the teacher’s impending death, which occurred shortly after their last meeting .

3.2. The Earth as a Temporary, Decaying Realm

1. The speaker reiterated that Earth is Ye-to, a “dirty land,” filled with countless microorganisms from which all life, including plants and trees, emerges .

2. He explained the Buddhist concept of Ji-su-hwa-pung (earth, water, fire, wind), which describes the four elements that constantly change form .

3. He also mentioned the four modes of birth: Tae-saeng (womb birth), Hwa-saeng (transformation, like a caterpillar to a butterfly), Seup-saeng (birth from moisture), and Nan-saeng (egg birth) .

4. The transformation of a caterpillar into a beautiful butterfly from the “dirty” soil is an example of Hwa-saeng .

5. In contrast, Jeong-to (pure land) does not experience these transformations or decay .

6. In Jeong-to, there is no dirt, no need for cleaning, and bodies are naturally pure and beautiful without effort .

7. The speaker stated that the goal of becoming a Jin-in (true person) is to reach this Jeong-to, which he identified as the Baek-gung (White Palace) .

8. The Baek-gung is a perfectly clean place, free from waste, decay, or anything impure .

9. The speaker compared the human body to a “can of preserves” with an expiration date, destined to decay .

10. This decay highlights the temporary and fragile nature of human existence .

11. The Shortness of Human Life and North Korea’s Strategy
    The speaker emphasized the brevity of human life in the grand scheme of the universe and revealed North Korea’s strategy to wait for South Korea’s population decline to achieve unification without war.

4.1. The Fleeting Nature of Human Existence

1. The speaker explained that a “level 1” existence spans 600 million years, but human life is merely 100 years, which is a mere “moment” in the universe’s timeline .
2. He defined a “moment” as 1 second and a “flash” as 70 seconds, emphasizing how short 100 years is in comparison .
3. Human life is so brief that by the time people settle down, they are already nearing death .
4. The speaker claimed that those who meet him and attend his lectures are blessed, as they are experiencing a “heaven” even while on Ye-to .
5. He identified himself as the U-seong Je-ya, the one associated with the cow’s cry, and stated that his presence is a sign of the end times .
6. He referenced ancient prophecies that speak of many ancestors but only one descendant, reflecting the current era’s challenges .

4.2. North Korea’s Strategy and South Korea’s Demographic Crisis

1. The speaker revealed North Korea’s secret plan: to wait 20-30 years for South Korea’s population to decline, leading to its collapse without the need for war .

2. North Korea believes that South Korea will be left with only elderly people and foreign workers, making it easy to take over .

3. This strategy is based on demographic projections that show South Korea’s population dwindling .

4. The speaker criticized South Korea’s security strategy as a failure due to its population policies .

5. He recalled his past suggestion that marriage and childbirth incentives were crucial for national security, not just population growth .

6. He warned that a lack of young people would lead to a shortage of soldiers and an exodus of youth to other countries .

7. He cited examples of other countries like France, the UK, and New York, which have faced social and economic problems due to uncontrolled immigration and demographic shifts .

8. New York, in particular, has seen an exodus of white residents and businesses to places like Texas due to high corporate taxes and a changing demographic landscape .

9. This has led to New York becoming a “collection point for beggars” .

10. The speaker warned that South Korea is heading down a similar path, emphasizing the urgency of the situation .

11. He reiterated his 30-year-old warning about the dangers of low birth rates .

12. He mentioned past government policies that encouraged vasectomies, which contributed to the current demographic crisis .

13. He highlighted the alarming statistic of only one first-grade student in some Seoul elementary schools, calling it a sign of a failing nation .

14. Therefore, North Korea’s strategy is to simply wait for South Korea to collapse due to its demographic crisis, achieving unification without conflict .

15. Performances and the Meaning of Truth and Justice
    The event continued with musical performances by various “angels,” interspersed with the speaker’s reflections on the nature of truth, justice, and the spiritual significance of the songs.

5.1. Musical Performances and Reflections on Truth

1. Several “angels” performed songs, including Choi Elim, Hwang Jeong-ah, and Kim Gyeong-hee .
2. Choi Elim, whose original name is Choi Jae-hee, had been using her “angel” name for 14 years .
3. Hwang Jeong-ah’s performance was praised for its similarity to singer Sim Soo-bong .
4. Kim Gyeong-hee performed “Memories’ Serenade,” which the speaker found amusing given her youthful appearance .
5. The speaker emphasized that truth is invisible but eternal, and justice always prevails, even without followers .
6. He stated that visible things are often “waste” or temporary, whereas invisible truths are treasures .
7. He used the example of demolishing a house, where even beautiful materials become waste that requires special disposal .
8. He concluded that we live amidst “waste,” and true value lies in the unseen .
9. He connected this to independence activists who pursued justice despite being solitary, highlighting that justice often requires sacrifice .

5.2. Nostalgia for Old Songs and the Power of Music

1. The speaker reminisced about old songs and the experience of watching movies at temporary outdoor theaters in rural areas during his childhood .

2. He described the excitement of sneaking into these theaters, which were a rare form of entertainment .

3. He recounted how the theater operator would often let him in for free, recognizing him among the other children .

4. The speaker then played several requested songs, including “O-ng-i” by Kang Moon-kyung and “Stranger” by Lee Mi-ja .

5. He praised Lee Mi-ja’s singing, noting her ability to inspire other singers .

6. He then played a song titled “Adding to the Desire,” highlighting its beautiful melody and positive hormonal effects .

7. He explained that this music signifies the coming “spiritual era” led by heaven .

8. He asserted that this unique spiritual content would allow his movement to dominate as other religions decline .

9. The song’s lyrics spoke of meeting the divine being, understanding everything, and the transformation of souls into angels and archangels through divine love .

10. Divine Blessings and the Speaker’s Military Service
    The event concluded with a final song and the speaker bestowing divine “levels” upon the attendees and online viewers, followed by a personal account of his military service in the White Horse Division during the Vietnam War, emphasizing his divine protection.

6.1. Divine Blessings and the Symbolism of the White Horse

1. The speaker played a final song, “Heavenly Angels,” which depicted angels descending from heaven to Earth .
2. He explained that the song’s title, “Adding to the Desire,” is unique and signifies extreme reverence .
3. He connected this to the white horse (Baek-ma) that appears in the Bible’s Book of Revelation, symbolizing a good omen and purity .
4. The speaker then bestowed “level 10 trillion” upon all attendees, online viewers, their families, and ancestors .
5. He explained that his name and surname contain the character for “horse” (Ma), and when combined with the character for “word” (Eon), it means “white horse” .

6.2. The Speaker’s Vietnam War Experience and Divine Protection

1. The speaker recounted his service in the White Horse Division during the Vietnam War, where he faced numerous life-threatening situations .
2. He described how he was divinely protected, surviving incidents where grenades failed to detonate .
3. He detailed the dangers of night ambushes, where soldiers carried grenades and Claymore mines .
4. He shared a harrowing incident where a Viet Cong soldier, covered in grenades, infiltrated a barracks at night, causing heavy casualties .
5. He emphasized that he survived such dangers due to divine protection .
6. He described the horrific sight of dead bodies piled up like mountains in the division’s training ground .
7. The speaker mentioned that he served as a military prosecutor during the day and witnessed the constant arrival of casualties .
8. He noted that as a veteran, he receives monthly payments, which he donates to a scholarship foundation for the children of Vietnam War veterans .
9. He concluded by bestowing blessings upon everyone present and watching online, commanding all illnesses and evil spirits to depart .

What is North Korea secretly planning? They believe South Korea’s population decline will lead to its collapse, eliminating the need for war.

• Sad tears vs. happy tears
  • Tears from sadness or injustice contain bad hormones that can harm your eyes, potentially causing conditions like cataracts or glaucoma.
  • Tears from happiness, like those from being moved or watching a sad movie, contain good hormones that are beneficial for your eyes and skin.
• The concept of “dirty land” (Yeto) and “pure land” (Jeongto)
  • The Earth is considered a “dirty land” (Yeto) because its soil contains countless germs and harmful elements.
  • Despite this, plants grow and provide food, and beautiful creatures like butterflies emerge from this same soil.
  • A “pure land” (Jeongto) is like heaven, where the soil understands and responds to words, allowing things to grow just by speaking to them.
  • In a Jeongto, there is no dirt, dust, or need for cleaning, and bodies remain pure and youthful.
• The significance of the “cow’s cry”
  • The sound of a cow crying in a sacred place indicates the arrival of a divine being.
  • This sound transforms the “dirty land” (Yeto) into a “pure land” (Jeongto), making it a holy place where evil spirits cannot enter.
  • The speaker claims that cows started crying in this specific location only after his arrival, signifying his divine presence and the ongoing transformation of the land.
• The difference between living and dead bodies
  • A living human body is considered “human soil” (injito), which eventually returns to natural soil.
  • A dead human body is considered “human water” (injisu), as water is the driving force of life.
  • When a person dies, their body becomes heavy and sinks as if the earth is pulling it down, making it difficult to lift.
• North Korea’s strategy for South Korea
  • North Korea believes that South Korea’s declining population will lead to its collapse within 20-30 years, eliminating the need for war.
  • They anticipate that South Korea will be left with mostly elderly people and foreign residents, leading to a natural downfall.
• The speaker’s past predictions and experiences
  • The speaker claims to have predicted the current low birth rate crisis 30 years ago, stating that it would become a major national security issue.
  • He also shared personal anecdotes, such as his experience in the Baekma (White Horse) unit during the Vietnam War, where he survived many dangerous situations.

Key Terminology Translation Report

• 천사 (天使): Angelic Being, Celestial Messenger, Divine Emissary
• 대천사 (大天使): Archangel, High-ranking Celestial, Supreme Emissary
• 은총 (恩寵): Divine Grace, Blessing, Favor
• 강탄봉축 (降誕奉祝): Incarnation Celebration, Divine Advent Commemoration, Sacred Birth Observance
• 호르몬 (Hormone): Biological Regulator, Endocrine Secretion, Chemical Messenger
• 백내장 (白內障): Cataract, Ocular Opacity, Lens Clouding
• 녹내장 (綠內障): Glaucoma, Optic Nerve Damage, Intraocular Pressure Disorder
• 악의 계사 (惡의 係辭): Malicious Causation, Evil Consequence, Negative Chain Reaction
• 반항 호르몬 (反抗 Hormone): Rebellious Hormone, Stress-induced Neurotransmitter, Adversarial Chemical Signal
• 인체 신경 (人體 神經): Human Nervous System, Somatic Nerves, Biological Neural Network
• 판사판 (判事版): Judgmental Framework, Critical Assessment System, Evaluative Paradigm
• 정토 (淨土): Pure Land, Elysium, Paradise
• 예토 (穢土): Defiled Land, Impure Realm, Corrupted Earth
• 지렁이 (地렁이): Earthworm, Soil Decomposer, Terrestrial Annelid
• 독사 (毒蛇): Venomous Snake, Poisonous Serpent, Toxic Reptile
• 파상풍 (破傷風): Tetanus, Lockjaw, Bacterial Neurotoxin Infection
• 균 (菌): Microbe, Bacterium, Fungus
• 곡식 (穀食): Grain, Cereal Crop, Staple Food
• 지걸음 (地걸음): Earthly Cycle, Terrestrial Process, Natural Decomposition
• 인지토 (人地土): Human Earth, Corporeal Soil, Mortal Clay
• 인지수 (人地水): Human Water, Corporeal Fluid, Mortal Essence
• 생명 (生命): Life Force, Vitality, Existence
• 원동력 (原動力): Driving Force, Prime Mover, Impetus
• 영혼 (靈魂): Soul, Spirit, Essence
• 얼갑 (얼갑): Life’s Framework, Existential Structure, Mortal Coil
• 천국 (天國): Heaven, Celestial Kingdom, Divine Realm
• 파동 (波動): Vibration, Wave, Resonance
• 귀신 잡기 (鬼神 雜氣): Demonic Entities, Malignant Spirits, Spectral Impurities
• 묘 (墓): Tomb, Grave, Burial Site
• 십성지 (十聖地): Sacred Ground, Holy Site, Divine Sanctuary
• 우명성지 (牛鳴聖地): Sacred Land of the Cow’s Cry, Prophetic Sanctuary, Auspicious Locale
• 우성제야 (牛聲祭野): Field of the Cow’s Cry, Ritual Ground, Consecrated Plain
• 설법 (說法): Dharma Talk, Sermon, Spiritual Discourse
• 생인 지토 (生人 地土): Living Human’s Earth, Corporeal Existence, Mortal State
• 사인 지수 (死人 地水): Deceased Human’s Water, Post-mortem Fluidity, Mortal Dissolution
• 성성인 (聖聖人): Sages, Enlightened Beings, Holy Persons
• 눈값 (눈값): Blink of an Eye, Fleeting Moment, Instant
• 장사 (葬事): Funeral Rites, Burial Ceremony, Mortuary Service
• 체증 (體證): Physical Verification, Empirical Confirmation, Bodily Proof
• 시냅스 (Synapse): Neural Connection, Synaptic Junction, Brain Circuitry
• 굴뚝 (굴뚝): Chimney, Smoke Stack, Vent
• 시체 (屍體): Corpse, Cadaver, Remains
• 고양이 (고양이): Cat, Feline, Domesticated Predator
• 영혼 (靈魂): Soul, Spirit, Essence
• 지수화풍 (地水火風): Earth, Water, Fire, Wind (Four Classical Elements), Elemental Transformation, Cosmic Components
• 화생 (化生): Metamorphosis, Transformation, Spontaneous Generation
• 태생 (胎生): Viviparous Birth, Live Birth, Mammalian Reproduction
• 습생 (濕生): Humid Birth, Spontaneous Generation from Moisture, Aquatic Incubation
• 백궁 (白宮): White Heaven, Celestial Abode, Pure Realm
• 유효 기간 (有效 期間): Expiration Date, Validity Period, Lifespan
• 찰라 (刹那): Instant, Moment, Split Second
• 관속 (棺屬): Coffin, Burial Casket, Sepulchral Container
• 진인 (眞人): True Person, Enlightened Being, Spiritual Adept
• 공멸 (共滅): Mutual Destruction, Co-annihilation, Shared Ruin
• 천억 (千億): Hundred Billion, Immense Quantity, Vast Number
• 해인시대 (海印時代): Era of the Sea Seal, Prophetic Age, Epoch of Divine Revelation
• 말세 (末世): End Times, Doomsday, Apocalyptic Era
• 예언서 (預言書): Prophecy Book, Oracle, Divinatory Text
• 조상 (祖上): Ancestor, Forefather, Lineage
• 인구 전문가 (人口 專門家): Demographer, Population Expert, Demographic Analyst
• 민주주의 국가 (民主主義 國家): Democratic Nation, Republic, Self-governing State
• 자유진영 (自由陣營): Free World, Liberal Bloc, Democratic Alliance
• 안보 전략 (安保 戰略): Security Strategy, National Defense Policy, Geopolitical Tactic
• 인구 정책 (人口 政策): Population Policy, Demographic Management, Birth Rate Initiatives
• 저출산 (低出産): Low Birth Rate, Declining Fertility, Demographic Crisis
• 국가 문제 (國家 問題): National Issue, State Problem, Public Concern
• 정관수술 (精管手術): Vasectomy, Male Sterilization, Reproductive Surgery
• 폐기물 (廢棄物): Waste Material, Refuse, Debris
• 진리 (眞理): Truth, Reality, Ultimate Principle
• 섭리 (攝理): Divine Providence, Cosmic Order, Natural Law
• 정의 (正義): Justice, Righteousness, Equity
• 독립운동가 (獨立運動家): Independence Activist, Freedom Fighter, Nationalist
• 희생 (犧牲): Sacrifice, Selflessness, Martyrdom
• 가설 극장 (假說 劇場): Temporary Theater, Provisional Stage, Pop-up Cinema
• 신천곡 (新天曲): New Heavenly Song, Divine Melody, Celestial Anthem
• 영성 시대 (靈性 時代): Spiritual Era, Age of Spirituality, Consciousness Awakening
• 영성 사업 (靈性 事業): Spiritual Endeavor, Consciousness Movement, Divine Mission
• 종교 (宗敎): Religion, Faith System, Spiritual Practice
• 천군 천사 (天軍 天使): Heavenly Host, Angelic Army, Celestial Warriors
• 백마 (白馬): White Horse, Auspicious Steed, Divine Mount
• 길조 (吉兆): Good Omen, Auspicious Sign, Fortunate Portent
• 극존칭 (極尊稱): Highest Honorific, Supreme Reverence, Ultimate Deference
• 백마 부대 (白馬 部隊): White Horse Division, Elite Military Unit, Specialized Combat Force
• 월남 (越南): Vietnam, Southeast Asian Nation, Historical Conflict Zone
• 수리탄 (手榴彈): Hand Grenade, Explosive Device, Fragmentation Weapon
• 크레모아 (Claymore): Claymore Mine, Directional Anti-personnel Mine, Explosive Device
• 매복 (埋伏): Ambush, Concealed Attack, Covert Operation
• 베트콩 (Viet Cong): Viet Cong, Vietnamese Communist Guerrilla, Insurgent Force
• 대대 (大隊): Battalion, Military Unit, Combat Formation
• 전멸 (全滅): Annihilation, Total Destruction, Utter Defeat
• 참전 유공자 (參戰 有功者): War Veteran, Combatant of Merit, Honored Service Member
• 장학 재단 (獎學 財團): Scholarship Foundation, Educational Endowment, Grant Organization

천사(天使)-(천(天)-heaven, 사(使)-messenger)
신인(神人)-(신(神)-god, 인(人)-person)
은총(恩寵)-(은(恩)-grace, 총(寵)-favor)
강탄(降誕)-(강(降)-descend, 탄(誕)-birth)
감격(感激)-(감(感)-emotion, 격(激)-stir)
호르몬(hormone)-(호르몬(hormone)-hormone)
백내장(白內障)-(백(白)-white, 내(內)-inner, 장(障)-obstruction)
녹내장(綠內障)-(녹(綠)-green, 내(內)-inner, 장(障)-obstruction)
악의(惡意)-(악(惡)-evil, 의(意)-intention)
인체(人體)-(인(人)-human, 체(體)-body)
반항(反抗)-(반(反)-anti, 항(抗)-resist)
신경(神經)-(신(神)-nerve, 경(經)-channel)
판사(判事)-(판(判)-judge, 사(事)-affair)
정토(淨土)-(정(淨)-pure, 토(土)-land)
예토(穢土)-(예(穢)-defiled, 토(土)-land)
불교(佛敎)-(불(佛)-Buddha, 교(敎)-teaching)
곡식(穀食)-(곡(穀)-grain, 식(食)-food)
지렁이(earthworm)-(지렁이(earthworm)-earthworm)
독사(毒蛇)-(독(毒)-poison, 사(蛇)-snake)
파상풍(破傷風)-(파(破)-break, 상(傷)-wound, 풍(風)-wind)
원동력(原動力)-(원(原)-original, 동(動)-move, 력(力)-power)
생명(生命)-(생(生)-life, 명(命)-fate)
영혼(靈魂)-(영(靈)-spirit, 혼(魂)-soul)
파동(波動)-(파(波)-wave, 동(動)-motion)
귀신(鬼神)-(귀(鬼)-ghost, 신(神)-spirit)
묘(墓)-(묘(墓)-tomb)
우명성지(牛鳴聖地)-(우(牛)-cow, 명(鳴)-cry, 성(聖)-holy, 지(地)-land)
설법(說法)-(설(說)-explain, 법(法)-dharma)
생인지토(生人之地土)-(생(生)-living, 인(人)-person, 지(地)-land, 토(土)-earth)
사인(死人)-(사(死)-dead, 인(人)-person)
지수(地水)-(지(地)-earth, 수(水)-water)
성인(聖人)-(성(聖)-holy, 인(人)-person)
시체(屍體)-(시(屍)-corpse, 체(體)-body)
세포(細胞)-(세(細)-fine, 포(胞)-cell)
유효기간(有效期間)-(유효(有效)-effective, 기간(期間)-period)
찰나(刹那)-(찰나(刹那)-moment)
우주(宇宙)-(우(宇)-universe, 주(宙)-space)
예언서(預言書)-(예언(預言)-prophecy, 서(書)-book)
조상(祖上)-(조(祖)-ancestor, 상(上)-above)
인구(人口)-(인(人)-people, 구(口)-mouth)
안보(安保)-(안(安)-peace, 보(保)-security)
전략(戰略)-(전(戰)-war, 략(略)-strategy)
저출산(低出産)-(저(低)-low, 출산(出産)-birth)
국가(國家)-(국(國)-nation, 가(家)-family)
직결(直結)-(직(直)-direct, 결(結)-connect)
정관수술(精管手術)-(정관(精管)-vas deferens, 수술(手術)-surgery)
초등학교(初等學校)-(초등(初等)-elementary, 학교(學校)-school)
민주주의(民主主義)-(민주(民主)-democracy, 주의(主義)-ism)
자유진영(自由陣營)-(자유(自由)-freedom, 진영(陣營)-camp)
참전유공자(參戰有功者)-(참전(參戰)-participate in war, 유공(有功)-meritorious, 자(者)-person)

This excerpt is from a Heo Kyung-young lecture, a figure known for his unique spiritual and political claims in South Korea. The lecture covers a wide range of topics, from the nature of human emotions and the afterlife to geopolitical predictions and personal anecdotes, all delivered with a distinctive blend of spiritual authority and folksy wisdom. It offers a glimpse into his unconventional worldview and how he connects seemingly disparate concepts to his core philosophy.

Heo Kyung-young’s Worldview

The Nature of Tears and Emotions
Heo Kyung-young offers a fascinating, almost biological, interpretation of tears, distinguishing between “good” and “bad” tears based on their hormonal impact. This perspective is striking because it frames emotional responses not just as psychological states but as having direct, measurable effects on the body, linking them to concepts like aging and disease. It’s a very pragmatic and health-focused view of emotions.

슬플 때는 [목을 가다듬음] 어, 실망을 하고 있는 거기 때문에 나쁜 호르몬이 눈물 속에 많이 있어요. 그러니까 눈에 나빠요. 백내장, 녹내장이 주로 생기니까, 그 슬픈 눈물을 흘리는 건 별로 안 좋아요.
When you’re sad, you’re disappointed, so there are a lot of bad hormones in your tears. So it’s bad for your eyes. Cataracts and glaucoma mainly occur, so shedding sad tears is not good.

영화를 보고 슬픈 눈물은 몸에 좋아요. 눈을 젊게 해 줘요.
Sad tears from watching a movie are good for your body. They make your eyes younger.

그러니까 우리 인체는 좋은 마음을 보면 좋은 호르몬이 나오고 눈물이 나오고, 독한 마음을 보면 독한 눈물이 나오니까 그거는 눈에 농을 일으키게 해요. 그걸 받게 해 버려. 그걸 장님으로 만들어 버려.
So, when our bodies see good intentions, good hormones and tears come out, and when they see malicious intentions, toxic tears come out, which cause pus in the eyes. It makes you blind.

The Concept of “Ye-to” (Defiled Land) and “Jeong-to” (Pure Land)
Heo Kyung-young introduces the Buddhist concepts of “Ye-to” (defiled land) and “Jeong-to” (pure land) to explain the state of the Earth and the human body. He argues that the Earth is inherently “dirty” and prone to decay, while the “pure land” is a place of ultimate cleanliness and responsiveness to thought. This framework underpins his spiritual mission: to transform the defiled Earth into a pure land, with his presence being a key catalyst. This is a powerful metaphor for spiritual transformation.

이 세상은 더러울 예자야, 더러운 땅이란 말이야. 예토야, 예토. 불교에서도 알고 있고, 다 알고 있어요.
This world is the character for “dirty Ye,” meaning it’s a dirty land. It’s “Ye-to.” Buddhism knows this, everyone knows this.

인간의 몸은 썩는 실체야, 이게. 그렇지만 인간의 영혼은 물이 돼야 되는 거야. 물, 영혼히 살아 생명의 얼갑이 있잖아. 그래서 예토란 말이야.
The human body is a decaying entity. But the human soul must become water. Water, the soul lives eternally, it has the essence of life. That’s why it’s called “Ye-to.”

정토는 홀기, 사람 말을 들어. 무슨 풀이나 나라, 뭐가, 나라 씨를 안 던져 줘도 말만 하면 싹이 나온다. 정토는 무슨 알리지? 그러니까 천국에 땅이야. 원하는 대로 돼 버려, 말을 하면 허기, 다 알아들어.
In Jeong-to, the soil listens to human words. Any grass or plant, even without seeds being sown, will sprout if you just speak. What is Jeong-to? It’s the land of heaven. Whatever you wish for comes true; if you speak, the soil understands everything.

어, 그렇게 정토(극락)가 되려면, 신인이 여기 있으려면, 저 소름 소리가 계속 나오면 저게 정토로 바뀐 거야.
So, for it to become Jeong-to (paradise), if a divine being is here, and that goosebump-inducing sound keeps coming out, then it transforms into Jeong-to.

Prophecies and Geopolitical Insights
Heo Kyung-young often weaves geopolitical predictions into his lectures, presenting them as dire warnings that only his intervention can avert. His analysis of North Korea’s strategy regarding South Korea’s declining birthrate is particularly striking. He frames the low birthrate not just as a social issue but as a national security crisis, suggesting that North Korea views it as a path to “natural unification” without war. This highlights his tendency to connect seemingly disparate issues to a larger, often apocalyptic, narrative.

지금 북한에서는 뭐라고 하는지 알아? 한 20, 30년만 기다리면, 남한에는 한국 사람이 다 없어지고, 전부 외국 사람들만 와 있고, 지절로 나만이 붕괴된다. 전쟁할 필요가 없대.
Do you know what North Korea is saying right now? If they just wait 20, 30 years, all Koreans in South Korea will disappear, only foreigners will be left, and South Korea will collapse on its own. They say there’s no need for war.

그것은, 민주주의 국가에서 한반도가 절대 사라진다고 난리야. 그러니 북한에서는 어떻게 생각하는지 알아? 우리보다 더 빨라. 나이 자유진영에서 바라보는 대한민국의 운명도 다 끝났다고 하는데, 저 북한에서는 바라보는 대한민국의 운명은 전쟁할 필요가 없다고 한다.
That is, in a democratic country, there’s an uproar that the Korean Peninsula will definitely disappear. So, do you know what North Korea thinks? They’re even faster than us. The free world views South Korea’s fate as already over, but North Korea views South Korea’s fate as not needing war.

가만히 있으면 인구가 다 없어지는데, 뭐하나? 전쟁? 저건 땅이 되는 거야.
If they just stay still, the population will all disappear, so what’s the point? War? That’s just becoming land.

The Significance of the “White Horse” (Baekma)
The recurring motif of the “white horse” (Baekma) is deeply symbolic in Heo Kyung-young’s narrative. He connects it to biblical prophecies, his own name (which contains the character for horse), and his military service in the “Baekma (White Horse) Division” during the Vietnam War. This self-referential symbolism reinforces his image as a divinely appointed figure, destined to bring about a new era. It’s a classic example of how he weaves personal history into a grander, spiritual destiny.

백마 타고 오는 게 성경 9절에 나오는 거, 내가 이야기해 줬죠?
I told you about the white horse coming in the 9th verse of the Bible, right?

어, 백마 타고 나오는 것이 영상으로 보시는 게 좋을 것 같아요. 백마는 좋은 길조입니다.
Oh, it would be good to see the white horse appearing in a video. The white horse is a good omen.

내 이름이나 성에 보면 백마가 있어? 없어? 있어. 있어요. 말 오자가 있죠. 그런데 말씀 언자가 있으면 흰말이야. 흰말 백마라고 돼 있잖아. 그게 내가 군대에서도 백마 부대에 갔다 왔지.
Is there a white horse in my name or surname? Yes, there is. There’s the character for “horse.” But if there’s the character for “word,” it’s a white horse. It’s written as “white horse.” That’s why I also served in the White Horse Division in the military.

This excerpt is from a Heo Kyung-young lecture, where he shares his unique worldview and philosophy with his followers, referred to as “angels.” Heo Kyung-young is a South Korean politician and spiritual leader known for his unconventional claims and teachings. The lecture covers a range of topics, from the nature of human emotions and the afterlife to geopolitical predictions and personal anecdotes, all delivered with his characteristic blend of spiritual wisdom and practical advice.

Heo Kyung-young’s Unique Worldview

The Nature of Tears and Emotions
Heo Kyung-young offers a fascinating, almost alchemical, perspective on tears. He distinguishes between tears of sadness and tears of joy or empathy, attributing different hormonal compositions and effects on the body to each. This is impressive because it reframes a common human experience through a lens of spiritual and physical well-being, suggesting that our emotional responses have tangible impacts on our health.

슬플 때는 [목을 가다듬음] 어, 실망을 하고 있는 거기 때문에 나쁜 호르몬이 눈물 속에 많이 있어요. 그러니까 눈에 나빠요. 백내장, 녹내장이 주로 생기니까, 그 슬픈 눈물을 흘리는 건 별로 안 좋아요.
When you’re sad, you’re disappointed, so there are a lot of bad hormones in your tears. So it’s bad for your eyes. Cataracts and glaucoma mainly occur, so shedding sad tears is not good.

영화를 보고 슬픈 눈물은 몸에 좋아요. 눈을 젊게 해 줘요.
Sad tears from watching a movie are good for your body. They make your eyes younger.

아무리 눈물이라도 눈에 넣으면 별로 안 좋겠지, 그러나 우리가 남을 불쌍히 생각하고 슬픈 음악을 듣고 나오는 그 눈물은 눈동자를 아주 좋게 해 준다, 그러니까 그것은 어떤 악의 계사도 만들 수 없다, 음, 그러니까 인체에 좋은 호르몬이 다 들어 있단 말이야, 그리고 남을 불쌍히 생각하고 흘리는 눈물은 뭐 말할 것도 없다,
No matter what kind of tears, putting them in your eyes wouldn’t be good, but the tears that come out when we feel pity for others and listen to sad music make our pupils very good. So, it cannot create any evil. It means all good hormones are in the human body, and tears shed out of pity for others are, of course, even better.

The Power of Positive Reinforcement
Heo Kyung-young emphasizes the importance of positive reinforcement, especially in parenting. He uses the analogy of a child who used to get zero points but now gets perfect scores. Constantly reminding the child of past failures, even when they are succeeding, generates “rebellious hormones.” This insight is powerful because it highlights how negative framing, even with good intentions, can be detrimental to a person’s psychological and physiological state.

엄마가 자꾸 그러니까 반항 호르몬이 나온다, 엄마는 왜 예전에는 내가 맨날 빵점 맞았던 걸 그렇게 잊어버리지 않고 계속 내게 말하냐, 이렇게 하면 되겠니? 안 돼요, 그러면 내 인체 신경에 자꾸 목을 가다듬으며, 엄마가 빵점 이야기를 계속하면 머리에 계속 들어오는 거야, 되겠니? 안 되죠, 그러면 이 판사판 공부할 필요가 없겠다, 성질 난다, 이렇게 되는 거야, 잘하면 그냥 잘하는 척 칭찬하면 된다, 옛날에 네가 맨날 빵점 맞았던 놈이라고 계속 인식시키면 되겠나? 안 돼요, 그는 속여야 하는데, 나한테 자꾸 “옛날에 빵점 맞던 놈이 오늘 또 100점인가?” 하는 식으로 반복하면은 버려 버려요.
Because mom keeps doing that, rebellious hormones come out. “Mom, why do you keep bringing up how I used to get zero points?” Is that okay? No, it’s not. If mom keeps talking about zero points, it keeps entering my nervous system. Is that okay? No, it’s not. Then I’ll think, “I don’t need to study for this judge exam. I’m getting angry.” If they do well, just praise them for doing well. Should you keep reminding them that they used to get zero points? No, you shouldn’t. You have to deceive them, but if you keep saying, “The kid who used to get zero points got 100 again today?” they’ll just give up.

The Concept of “Ye-to” (Defiled Land) and “Jeong-to” (Pure Land)
Heo Kyung-young introduces the Buddhist concepts of “Ye-to” (defiled land) and “Jeong-to” (pure land) to explain the state of the Earth and the human body. He describes Earth as a “dirty land” filled with various germs, yet it produces all our food. He then connects this to the idea of a “pure land” where everything is clean and responsive to one’s will. This is a profound spiritual concept that offers a vision of transformation, not just for the environment but for our very existence.

이 세상은 더러울 옛자야, 더러운 땅이란 말이야. 예토야, 예토. 불교에서도 알고 있고, 다 알고 있어요. 이 세상의 헐근 들어가 보면 지렁이, 독사, 파상풍 없는 균이 없고, 흙속에 다 있어.
This world is the character for “dirty Ye,” meaning it’s a dirty land. It’s “Ye-to.” Buddhism knows it, everyone knows it. If you look into the soil of this world, there are no germs without earthworms, poisonous snakes, or tetanus; they’re all in the soil.

정토, 정토, 천국 땅을 만들기 위해서 하는 거야. 이 정토는 홀기, 사람 말을 들어. 무슨 풀이나 나라, 뭐가, 나라 씨를 안 던져 줘도 말만 하면 싹이 나온다. 정토는 무슨 알리지? 그러니까 천국에 땅이야. 원하는 대로 돼 버려, 말을 하면 허기, 다 알아들어.
It’s to create Jeong-to, Jeong-to, the land of heaven. This Jeong-to, the soil, listens to human words. Any grass or plant, even if you don’t sow seeds, sprouts just by speaking. What is Jeong-to? It’s the land of heaven. It becomes whatever you wish; if you speak, the soil understands everything.

어린애는 이쁘지 않으려고 안 할 때 우리는 감동을 받아요. 어린애는 얼굴에 뭐가 묻어도 그냥 웃고 있으니까, 그 자체에 우리는 감동을 하지. 어린애가 막 화장해서 화장하고 뭐 이래, 그거 안 이뻐요. 그래 안 그래? 어린애는 그 있는 그 자체가 꾸밈이 없다 이 말이야. 그러니까 이쁜 거야.
We are moved when a child doesn’t try to be pretty. A child just smiles even with something on their face, and we are moved by that itself. If a child puts on makeup and all that, it’s not pretty. Isn’t that right? A child’s natural state is without pretense. That’s why they’re beautiful.

The Prophecy of the “Cow’s Cry” and the Transformation of Earth
Heo Kyung-young connects the sound of a cow’s cry to the arrival of a divine being and the transformation of “Ye-to” into “Jeong-to.” He claims that this sound, which has been heard for over 10 years, signifies his presence and the ongoing purification of the Earth. This is a fascinating blend of prophecy, personal claim, and spiritual symbolism, suggesting a direct, tangible link between his presence and a cosmic event.

소가 우는 자리에 신이 온다 그랬지. 그런데 소가 왜 울어야 될까? 오셨다는 걸 알아, 아, 근데 세상 사람들이 몰라. 여기만 울리지, 이 산 안만 울려. 저 산놈은 안 들려. 그럼 왜 여기서 울까?
I said a god comes to the place where a cow cries. But why should a cow cry? They know that (the god) has come, but the people of the world don’t know. It only echoes here, only within this mountain. The people on that mountain can’t hear it. So why does it cry here?

그렇게 정토(극락)가 되려면, 신인이 여기 있으려면, 저 소름 소리가 계속 나오면 저게 정토로 바뀐 거야. 땅속에 독사든 지렁이든 나쁜 것들이 맥을 못 추는 거야. 저 소리가 들려 버리면.
For it to become Jeong-to (paradise), for a divine being to be here, if that goosebump-inducing sound keeps coming out, it means it has changed into Jeong-to. Whether it’s poisonous snakes or earthworms in the ground, bad things lose their power if that sound is heard.

내가 오기 전에는 안 울었어. 내가 여기 왔다고 난 후부터 소가 울기 시작했어. 알겠죠? 내가 오기 전에 섞인 사람들이 여기 소리 난다, 이런 사람 한 명도 없어. 들었다는 사람도 없어. 내가 오고 난 이후부터 계속 정토로, 예토(땅)가 정토로 바뀌는 작업을 하고 있어요.
It didn’t cry before I came. The cow started crying after I came here. Understand? Before I came, not a single person among those who were here said, “There’s a sound here.” No one said they heard it. Since I came, the work of continuously transforming Ye-to (the land) into Jeong-to has been ongoing.

Geopolitical Predictions and the Decline of Nations
Heo Kyung-young offers a stark prediction about the future of South Korea, claiming that North Korea believes it won’t need to wage war because South Korea’s population will naturally decline, leading to its collapse. He extends this to other nations like France, the UK, and the US (specifically New York), which he says are facing similar demographic and social crises due to immigration and economic policies. This is a bold and controversial take on global affairs, highlighting his critical view of modern societal trends.

지금 북한에서는 뭐라고 하는지 알아? 한 20, 30년만 기다리면, 남한에는 한국 사람이 다 없어지고, 전부 외국 사람들만 와 있고, 지절로 나만이 붕괴된다. 전쟁할 필요가 없대.
Do you know what North Korea is saying right now? If they wait just 20 or 30 years, all Koreans in South Korea will be gone, only foreigners will be here, and South Korea will collapse on its own. They say there’s no need for war.

그것은, 민주주의 국가에서 한반도가 절대 사라진다고 난리야. 그러니 북한에서는 어떻게 생각하는지 알아? 우리보다 더 빨라. 나이 자유진영에서 바라보는 대한민국의 운명도 다 끝났다고 하는데, 저 북한에서는 바라보는 대한민국의 운명은 전쟁할 필요가 없다고 한다. 가만히 있으면 인구가 다 없어지는데, 뭐하나? 전쟁? 저건 땅이 되는 거야.
It’s a big deal that the Korean Peninsula will disappear in a democratic country. So, do you know what North Korea thinks? They’re even faster than us. The free world views South Korea’s fate as already over, but North Korea views South Korea’s fate as not needing war. If they just wait, the population will all disappear, so what’s the point of war? That’s what it becomes.

지금 프랑스가 그래요. 외국에서 막 받아들이더니 프랑스가 위험해지고 있어요. 영국도 막 받아들이다가 난리 난 거야. 그리고, 그 미국 뉴욕은 이미 아프리카가 되어 버렸어. 유색 인종들이야, 뉴욕 시장 선거 때 전부 좌파들이고, 아프리카 유색 인종들이 뉴욕을 다 장악했어, 골목길들이.
France is like that now. After accepting so many foreigners, France is becoming dangerous. The UK also accepted many and then chaos erupted. And, New York in America has already become Africa. It’s people of color; during the New York mayoral election, they were all leftists, and African people of color have taken over all the alleyways of New York.

The Illusion of Material Possessions
Heo Kyung-young asserts that everything visible to the eye is essentially “waste.” He argues that even beautiful buildings, once dismantled, become construction waste that requires careful disposal. This radical perspective challenges our attachment to material wealth and beauty, forcing us to consider the impermanence and ultimate disposability of physical objects.

보이지 않는 것은 모두 보석이며, 모두 보물입니다. 눈에 보이는 것은 이게 전부 쓰레기일 수 있어요. 엄격히 따지면 쓰레기죠. 이렇게 보이는 것들은 예쁘게 보여도, 실상 집을 뜯어내면 폐기물 처리해야 합니다.
Everything invisible is a jewel, all treasures. What is visible could all be trash. Strictly speaking, it’s trash. Even if these visible things look pretty, if you tear down a house, it has to be treated as waste.

우리 손에 있는 것은 전부 폐기물입니다. 우리 눈에 보이는 게 전부 폐기물이 아니라고 생각하지만, 사실은 그렇지 않습니다. 네. 우리는 폐기물 속에서 살아가고 있는 거예요.
Everything in our hands is waste. We think that everything visible to our eyes is not waste, but in reality, it’s not. Yes. We are living amidst waste.

The Human Body as a “Canned Food”
Heo Kyung-young describes the human body as a “canned food” with an expiration date, destined to rot. He contrasts this with the eternal nature of the soul, which he equates with water. This vivid and somewhat morbid analogy serves as a powerful reminder of human mortality and the transient nature of physical existence, urging a focus on the spiritual rather than the material.

마음만 아름답지, 몸은 안 좋은 거야. 이게 깡 썩어 가는 깡통이야. 통조림이라니까. 통조림 안에가 유효 기간이 지나면 썩어, 안 썩어? 썩어요. 그 우리 몸이 유효 기간이 얼마 안 남았으면 통조림이야. 좀 있으면 이제 썩을 때가 되지.
Only the mind is beautiful, but the body is not good. This is a rotting can. It’s canned food. If the expiration date passes inside the can, does it rot or not? It rots. If our body’s expiration date is not far off, it’s canned food. Soon, it will be time to rot.

The Significance of the White Horse (Baekma)
Heo Kyung-young frequently references the “white horse” (Baekma) as a symbol of good fortune and a divine presence, linking it to biblical prophecies and his own experiences. He points out that his name contains the character for “horse” and that he served in the “Baekma Division” during the Vietnam War, surviving many near-death experiences. This personalizes the prophecy, suggesting he is the fulfillment of these ancient predictions.

백마는 좋은 길조입니다. 알겠죠? 네. 음. 그래서 백마가 티 없는 말이다. 그래야 백마를 타고 오는 거야.
The white horse is a good omen. Understood? Yes. Hmm. So, the white horse is a spotless horse. That’s why one rides a white horse.

내 이름이나 성에 보면 백마가 있어? 없어? 있어. 있어요. 말 오자가 있죠. 네. 그런데 말씀 언자가 있으면 흰말이야. 아. 흰말 백마라고 돼 있잖아. 네. 그게 내가 군대에서도 백마 부대에 갔다 왔지.
Is there a white horse in my name or surname? Yes. There is. There’s the character for “horse.” Yes. But if there’s the character for “word,” it’s a white horse. Ah. It’s written as “white horse.” Yes. I even went to the Baekma Division in the military.

This excerpt is from a Heo Kyung-young lecture, a figure known for his unique spiritual and political claims in South Korea. The lecture, delivered to an enthusiastic audience, covers a wide range of topics from the nature of human emotions and the physical world to geopolitical predictions and personal anecdotes, all infused with his distinctive worldview and self-proclaimed divine status.

Heo Kyung-young’s Worldview

The Nature of Tears and Emotions
It’s fascinating how Heo Kyung-young categorizes tears, distinguishing between those that are beneficial and harmful to the body. He links negative emotions like sadness and resentment to “bad hormones” that cause physical ailments, while tears of compassion or inspiration are seen as healing. This perspective highlights his belief in the direct, physical impact of one’s emotional state.

슬플 때는 [목을 가다듬음] 어, 실망을 하고 있는 거기 때문에 나쁜 호르몬이 눈물 속에 많이 있어요. 그러니까 눈에 나빠요. 백내장, 녹내장이 주로 생기니까, 그 슬픈 눈물을 흘리는 건 별로 안 좋아요. 그냥 슬픈 것도, 아주 [목을 가다듬음] 억울한 눈물 흘리면 안 돼요. 그냥 뭐, 슬퍼서 우는 거 영화를 보고 슬픈 눈물은 몸에 좋아요. 눈을 젊게 해 줘요.
When you’re sad, you’re disappointed, so there are a lot of bad hormones in your tears. So it’s bad for your eyes. Cataracts and glaucoma mainly occur, so shedding sad tears is not good. Even just being sad, you shouldn’t shed very resentful tears. Just crying because you’re sad, sad tears from watching a movie are good for your body. They make your eyes younger.

우리 인체는 좋은 마음을 보면 좋은 호르몬이 나오고 눈물이 나오고, 독한 마음을 보면 독한 눈물이 나오니까 그거는 눈에 농을 일으키게 해요. 그걸 받게 해 버려. 그걸 장님으로 만들어 버려.
When our bodies see a good heart, good hormones and tears come out, and when they see a poisonous heart, poisonous tears come out, which causes pus in the eyes. It makes you blind.

The Concept of “Ye-to” (Defiled Land) and “Jeong-to” (Pure Land)
Heo Kyung-young introduces the Buddhist concepts of “Ye-to” (defiled land) and “Jeong-to” (pure land) to explain the state of the Earth and the human body. He asserts that the Earth is a “dirty land” full of germs, and human bodies are also inherently corruptible. His presence, however, is transforming this “Ye-to” into “Jeong-to,” a pure land where even the soil listens to commands. This is a core tenet of his spiritual claims.

이 세상은 더러울 옛자야, 더러운 땅이란 말이야. 예토야, 예토. 불교에서도 알고 있고, 다 알고 있어요. 이 세상의 헐근 들어가 보면 지렁이, 독사, 파상풍 없는 균이 없고, 흙속에 다 있어.
This world is the character for ‘old’ and ‘dirty,’ meaning it’s a dirty land. It’s ‘Ye-to.’ Buddhism knows this, everyone knows this. If you look into the soil of this world, there are no germs without earthworms, vipers, or tetanus; they’re all in the soil.

인간의 몸은 썩는 실체야, 이게. 그렇지만 인간의 영혼은 물이 돼야 되는 거야. 물, 영혼히 살아 생명의 얼갑이 있잖아. 그래서 예토란 말이야.
The human body is a decaying entity, you see. But the human soul must become water. Water, the soul lives eternally, it has the essence of life. That’s why it’s called ‘Ye-to.’

그렇게 정토(극락)가 되려면, 신인이 여기 있으려면, 저 소름 소리가 계속 나오면 저게 정토로 바뀐 거야. 땅속에 독사든 지렁이든 나쁜 것들이 맥을 못 추는 거야. 저 소리가 들려 버리면.
For it to become ‘Jeong-to’ (paradise), if a divine being is here, and that goosebump-inducing sound keeps coming out, then it transforms into ‘Jeong-to.’ In the ground, vipers or earthworms or any bad things lose their power. If that sound is heard.

내가 오고 난 이후부터 계속 정토로, 예토(땅)가 정토로 바뀌는 작업을 하고 있어요.
Since I came, the ‘Ye-to’ (land) has continuously been transforming into ‘Jeong-to.’

The Significance of the “Cow’s Cry” (소울음 소리)
Heo Kyung-young places immense importance on the “cow’s cry” sound, claiming it signifies the presence of a divine being and the transformation of “Ye-to” into “Jeong-to.” He even connects it to ancient prophecies and the concept of “Umyung Seongji” (a sacred place where cows cry). This illustrates his method of weaving together traditional beliefs with his own narrative.

소가 우는 자리에 신이 온다 그랬지. 그런데 소가 왜 울어야 될까? 오셨다는 걸 알아, 아, 근데 세상 사람들이 몰라.
I said a god comes to the place where a cow cries. But why should a cow cry? It knows that (the god) has come, but the people of the world don’t know.

저 소리가 나는 이유는 잘 반아야 돼요, 알겠죠? 이 세상은 더러울 옛자야, 더러운 땅이란 말이야. 예토야, 예토.
You must understand well why that sound is made, okay? This world is the character for ‘old’ and ‘dirty,’ meaning it’s a dirty land. It’s ‘Ye-to.’

그렇게 정토(극락)가 되려면, 신인이 여기 있으려면, 저 소름 소리가 계속 나오면 저게 정토로 바뀐 거야. 아. 어. 알겠지? 땅속에 독사든 지렁이든 나쁜 것들이 맥을 못 추는 거야. 아, 저 소리가 들려 버리면.
For it to become ‘Jeong-to’ (paradise), if a divine being is here, and that goosebump-inducing sound keeps coming out, then it transforms into ‘Jeong-to.’ Ah. Oh. Understand? In the ground, vipers or earthworms or any bad things lose their power. Ah, if that sound is heard.

내가 오기 전에는 안 울었어. 내가 여기 왔다고 난 후부터 소가 울기 시작했어. 알겠죠? 내가 오기 전에 섞인 사람들이 여기 소리 난다, 이런 사람 한 명도 없어. 들었다는 사람도 없어. 내가 오고 난 이후부터 계속 정토로, 예토(땅)가 정토로 바뀌는 작업을 하고 있어요.
It didn’t cry before I came. The cow started crying after I said I came here. Understand? No one who was here before I came said they heard this sound. No one said they heard it. Since I came, the ‘Ye-to’ (land) has continuously been transforming into ‘Jeong-to.’

Prophecies and Geopolitical Outlook
Heo Kyung-young presents a bleak future for South Korea, echoing North Korea’s alleged belief that South Korea will collapse on its own due to demographic decline. He connects this to his long-standing warnings about low birth rates and criticizes past government policies. His analysis of global cities like New York and Paris, attributing their decline to immigration and tax policies, further illustrates his contrarian and often alarmist perspective on societal trends.

지금 북한에서는 뭐라고 하는지 알아? 한 20, 30년만 기다리면, 남한에는 한국 사람이 다 없어지고, 전부 외국 사람들만 와 있고, 지절로 나만이 붕괴된다. 전쟁할 필요가 없대. 힘 쓰는 놈들은 다 없어지고, 노인들만 조금 남아 있고, 군인도 외국 사람을 고용해야 되니까 안 되고, 그냥 나라가 지절로 없어지게 된다. 몇십 년 있으면, 이게 인구 전문가들이 보는 미래야.
Do you know what North Korea is saying right now? If they wait just 20 or 30 years, all Koreans in South Korea will disappear, only foreigners will be here, and South Korea will collapse on its own. They say there’s no need for war. All the strong people will be gone, only a few elderly will remain, and they won’t be able to hire foreign soldiers, so the country will just disappear on its own. In a few decades, this is the future seen by population experts.

저 북한에서는 바라보는 대한민국의 운명은 전쟁할 필요가 없다고 한다. 가만히 있으면 인구가 다 없어지는데, 뭐하나? 전쟁? 저건 땅이 되는 거야.
North Korea views South Korea’s fate as not needing war. If they just wait, the population will all disappear, so what’s the point of war? That becomes their land.

그게 인구 정책이 아니고, 안보 정책이야. 나중에 알게 돼. 어, 군인이 없어. 군인 젊은이도 없어. 나중에는, 다 있어도 해외로 따가 버려, 유학 가버리고 도망쳐 버려. 그럼 여기에는 뭐가 있어? 죽을 날이 얼마 안 남았어, 노인들이 있고, 해외에서 온 사람들, 세상이야.
That’s not a population policy, it’s a security policy. You’ll find out later. Oh, there are no soldiers. There are no young soldiers. Later, even if they exist, they’ll all go overseas, study abroad, and run away. So what’s left here? Old people who don’t have much time left to live, and people who came from overseas, that’s the world.

지금 프랑스가 그래요. 외국에서 막 받아들이더니 프랑스가 위험해지고 있어요. 영국도 막 받아들이다가 난리 난 거야. 그리고, 그 미국 뉴욕은 이미 아프리카가 되어 버렸어.
France is like that now. After accepting so many foreigners, France is becoming dangerous. England also accepted many and chaos ensued. And, New York in America has already become Africa.

Personal Experiences and Divine Status
Heo Kyung-young frequently interweaves personal anecdotes, such as his experiences in the Vietnam War and his unique ability to enter a rural movie theater as a child, to bolster his claims of divine protection and special status. These stories serve to humanize him while simultaneously reinforcing his extraordinary nature. His assertion that he is the “Umyung Seongji” (the sacred place where cows cry) further solidifies his self-proclaimed role as a divine figure.

근데 나를 이렇게 보더니 야 너 들어와, 너 몇 살이니? 몇 살이에요? 열 살이에요. 너 이름 뭐니? 허경입니다. 너 들어가. 그러니까 나는 기도하는 사람들이 나만 꼭 집어넣죠, 그러니까 나는 당연히 들어가는 걸 알고 항상 그 기도하는 사람만 눈 빠지게 찾아보고 있어요.
But he looked at me and said, “Hey, you, come in. How old are you?” “I’m ten.” “What’s your name?” “Heo Kyung.” “You go in.” So the people praying always picked me out, so I naturally knew I would go in and always looked for that praying person with eager eyes.

그 사람들이 이렇게 보는 느낌이 있어요. 나를 이렇게 봐요, 죄송하거든요. 내가 다른 집에 아이들은 엄마 아빠가 옷을 깨끗이 입히잖아. 그게 제일 치장하니까, 그 기도가 [목을 가다듬음] 그게 좀 그런 게 있나 봐요. 꼭 나를 먼저 넣어줘요.
They have a way of looking. They look at me like this, I feel sorry. Other children’s parents dress them neatly. That’s the most they adorn themselves, so that prayer [clears throat] seems to have something to do with it. They always let me in first.

그게 내가 군대에서도 백마 부대에 갔다 왔지. 백마 부대 가서 월남에 가서 내가 살아왔지. 엄청 죽을 고비를 많이 넘겼지. 그래도 백공에서 아이, 신의님, 잘 지켜줘. 저 일부러 갔는데, 저 위험하다. 다 지켜줬지.
I also served in the White Horse Division in the military. I went to Vietnam with the White Horse Division and survived. I overcame many life-threatening situations. Still, from the White Palace, “Oh, God, please protect me well.” I went there on purpose, it was dangerous. I was protected throughout.

내가 전쟁터에 가서 살아온 군인이잖아.
I’m a soldier who went to war and survived.

멀리 회에서 대한민국 방국복곡에서 오신 우리 천사님, 대천사님 모두 반갑습니다. [환호] >> 오늘 처음 오신 천사님 모두 환영합니다. 오늘 오신 천사님, 대천사님, 오늘도 신인님을 아견하시고 신인님의 은총을 참배 받으시기 바랍니다. [환호] >> 이 땅에 신님께서 오셨습니다.

신님 강탄봉충 올립니다. 시작. 신님 강한 공수 올립니다. >> 감사합니다.

앉으세요. >> 신님께 감사의 컵 올립니다. [박수] >> 목소리가 적다. [웃음] 시비님께 감사의 큰 박수 올립니다.

[환호] >> 어, 사, 박수치는 거 보니까 한 100만 명이 온 것 같아, 여러분은. 일당 >> 일당 10억이야. >> [환호] >> 알겠어요. >> 네.

죽은 사람들을, 역사일에 죽은 사람을 계산해 보면 1당 10억이야. 10억에 한 명이 천국을 가는 거야. >> 저 뭐라고? >> 신인님, 제가 어제도 >> 뭐라고요? >> 감격의 눈물을 엄청 흘렸는데, 오늘 들어와서 또 감격의 눈물이 엄청 났거든요. >> 그 감격의 눈물하고, 슬펐을 때 눈물하고 뭐가 차이가 있을까요? >> [웃음] >> 려와 가지고 막 눈물이 펑펑 쏟아져.

슬플 때는 [목을 가다듬음] 어, 실망을 하고 있는 거기 때문에 나쁜 호르몬이 눈물 속에 많이 있어요. >> 그러니까 눈에 나빠요. >> 네. >> 백내장, 녹내장이 주로 생기니까, 그 슬픈 눈물을 흘리는 건 별로 안 좋아요.

그냥 슬픈 것도, >> 아주 [목을 가다듬음] 억울한 눈물 흘리면 안 돼요. >> 그냥 뭐, 슬퍼서 우는 거. 영화를 보고 슬픈 눈물은 몸에 좋아요. 눈을 젊게 해 줘요.

그러니까 눈 배운에는, 우리, 저 배약국에서 파는 안약 있잖아. >> 그걸… 아무리 눈물이라도 눈에 넣으면 별로 안 좋겠지, 그러나 우리가 남을 불쌍히 생각하고 슬픈 음악을 듣고 나오는 그 눈물은 눈동자를 아주 좋게 해 준다, 그러니까 그것은 어떤 악의 계사도 만들 수 없다, 음, 그러니까 인체에 좋은 호르몬이 다 들어 있단 말이야, 그리고 남을 불쌍히 생각하고 흘리는 눈물은 뭐 말할 것도 없다, 그런데 항상 빵을 먹던 애가 100점을 맞았다고 해보자, 근데 계속 열 번씩 계속 100점을 맞아오네, 그러니까 엄마가 계속 말하겠지, “너는 맨날 빵점 맞았는데 어떻게 요새 100점을 맞아오냐,” 이걸 반복하면 안 된다, 무슨 말인지 알겠지? 너는 예전에는 2학년 때 계속 방점이었는데, 요새 왜 계속 100점을 맞아오냐? 그럼 100점 받아올 때마다 엄마가 그 이야기를 하면 되겠나? 안 된다, 안 되는 거야, 그럼 그 애는 어떤 호르몬이 나오겠어? 엄마가 자꾸 그러니까 반항 호르몬이 나온다, 엄마는 왜 예전에는 내가 맨날 빵점 맞았던 걸 그렇게 잊어버리지 않고 계속 내게 말하냐, 이렇게 하면 되겠니? 안 돼요, 그러면 내 인체 신경에 자꾸 목을 가다듬으며, 엄마가 빵점 이야기를 계속하면 머리에 계속 들어오는 거야, 되겠니? 안 되죠, 그러면 이 판사판 공부할 필요가 없겠다, 성질 난다, 이렇게 되는 거야, 잘하면 그냥 잘하는 척 칭찬하면 된다, 옛날에 네가 맨날 빵점 맞았던 놈이라고 계속 인식시키면 되겠나? 안 돼요, 그는 속여야 하는데, 나한테 자꾸 “옛날에 빵점 맞던 놈이 오늘 또 100점인가?” 하는 식으로. 반복하면은 버려 버려요.

그러니까 우리 인체는 좋은 마음을 보면 좋은 호르몬이 나오고 눈물이 나오고, 독한 마음을 보면 독한 눈물이 나오니까 그거는 눈에 농을 일으키게 해요. 그걸 받게 해 버려. 그걸 장님으로 만들어 버려. 그러니까 무슨 말인지 알죠? 그러니까 우리가 장님은 스스로 된 거지, 목을 가다듬으며, 만들어진 거야.

음, 뭐, 감동의 눈물은 괜찮은 거죠. 그러니까 감동의 눈물은 좋은 호르몬이 다 나오는 거예요. 다 나오니까 피부에도 좋아지고, 눈에도 좋고, 다 좋아요. 알겠죠? 네, 그래서 우리가 신님께 먼저 시민을 원합니다.

[음악] [노래] 내려오신 시인 스승님, 온 세상을 구하시려 땅네에게. [음악] 려시령님 말씀, 듣고 깨어나요. [음악] 사망의 우리, 세상의 생명과 부활, 세계화를 위해서. [음악] 감사의 신경이여, 예상시, 오늘도 깨어났네.

[음악] 손목 내 잠자리가 있듯이 어깨 있으니 우리 모두여, 평화를 드리며, 세상에 경사를. 오셨네. 영성께서 세계와 하늘과 함께 계시며, 이생수는 충만한 주시라. 우리 모두 찬양하며 성령님과 사랑을 함께 무연합시다.

이름은 영원히, 부드럽게 노래하는 음악, 사명한 세계 왕제시여, 성령 영성님, 그 이름을 영원히 주님, 세상 상 세계시, 주께서 계시여 >> 다음은 하늘 약속의 땅, 새 예루살렘 성을 올립니다. 입니다. 음악, 노래, 강의, 삶이, 빛을 얻은 곳의 순결을, 간직한다. 숨은 눈선 하늘을 덮는, 숨구여속, 숨쉬는 영의 형상 >> 난국, 그렇지, 구불구불 거대한 종의 길은, 수심 받은 거리, 부드러운 산 위로 가라.

물을 숨쉬는, 하늘을 구는, 거대한, 순경에서, 영들이 모여, 세상을 지키는 약속이다. 새벽이 범진, 음악, 노래, 불림이 되지, 흔들고, 그 걸림 속에 깨어난다. 정세가 살아수신, 멍태고 지구에 심장나, 하늘신 승지가 제압한다. 주로운, 지운에 신승지, 예비하신 자리 >> 만장 세계 명의 장군을, 통소한 자리 없이 자식이 가정하시고, 만나는 이곳 >> 없 용이 너름 다르며, 저 하늘이 따라 오른다.

못 관계 사로자라의사니, 못치게 >> 이국이며, 나를 떠서 기도하는, 순수님 맑은 광천살란, 둥글둥글 산출. >> 보이를 품고 있네. [음악] 성경을 하고, [음악] 그때가 세상 끝이리라, [음악] 귀와 복의 쟁이라 보라며, [음악] 새 생명이 늘어나고 있을지, [음악] 출연 건파 소리, [노래] [음악] 주님의 강연, [노래] 말씀하시고, [음악] 주님의 성의 말씀을 듣는 곳이나고 여기 열리네, [음악] 하늘 신승지 열려서 북이 노래하는, [음악] 상이 말을 걸고 속사이 답게 되네, [음악] 상의 성국이 여기 있으니, [음악] 성리의 말씀이 내 귀에 숨겨진 진실 승지에 깨어, [음악] 새시내 토니, [음악] 약속의 형이, [음악] 성결로 세상을 다스리라, [음악] 하늘이여, [음악] 약속의 장이여, [노래] 주어를, [음악] 하늘과 우리 약속에 당하였으며, [음악] 영원히 빛을 먹으리라. >> [음악] [음악] >> 하늘 소울름 소리입니다.

입니다. [음악] 사람이 세 사람이 사진을 찍다가 소가 울죠. >> 네. 이, >> 소가 우는 이유를 여러분들이 이제 알아야 돼.

내가 하나하나 금방 알려주고 단계적으로 가르쳐 주죠. >> 소가 왜 울까? >> 신, >> 소가 우는 자리에 신이 온다 그랬지. >> 그런데 소가 왜 울어야 될까? >> 오셨다는 걸 알아, >> 아, 근데 세상 사람들이 몰라. 여기만 울리지, 이 산 안만 울려.

저 산놈은 안 들려. >> 그럼 왜 여기서 울까? >> 이제 그걸 내가 물어보는 거야. 알면의 레벨 100경모를 드립니다. 내가 백경모 하면은 여러분이 잘 모른다는 뜻이야.

아는 사람이 있으면 내가 뒤로 자빠져 가지고, 내 시냅스에 그 사람이 꽂혀 버려. >> 내 시냅스는 매일 날개가 꽂히겠지. 여러분, 신도 계속 하루하루 만나는 사람마다 기록이 꽂히지. >> 근데 왜 바늘궁에 저 소리가 10년 넘게 울리고 있을까, 진들에게만 이러는 거야.

여기가 진짜 십성지라서 운다고 말이 안 되는 거야. 신리님께서 오시는 진짜 땅입니다. [목을 가다듬음] 시인들을 만들 수 있게, 그거는 일경모도 줄 수 없는 거야. 이제 아시겠죠? 지금 뭐 법 그러니까 내가 물어본 거예요, 응.

알아나? 꼭 다음에 누가 물으면 알 수 있도록, 여러분이 알아야 돼. 네. 한 번도 이야기해 준 적은 없지만, 단계적으로 해야 되니까 안 하는 거야. 아멘.

이제는 여러분이 고단계잖아. 네. 이거 한번 때려야 답을 얻을 수 있어. 빼죠.

야, 빼는데 성공했네. 저 소리가 나는 이유는 잘 반아야 돼요, 알겠죠? 이 세상은 더러울 옛자야, 더러운 땅이란 말이야. 예토야, 예토. 불교에서도 알고 있고, 다 알고 있어요.

이 세상의 헐근 들어가 보면 지렁이, 독사, 파상풍 없는 균이 없고, 흙속에 다 있어. 아멘. 그 [콧방귀] 많은 균송 속에서 곡식이 죽지 않고 살아서 우리가 먹고 사는 거야. 예.

곡식까지 잡아먹어 버리면 우리는 다 굶어 죽지. 그 더러운 흙에서 우리가 먹는 음식은 모두 나오는 거야. [목을 가다듬음] 그런데 그걸 다시 가져가. 우리 몸에서 다시 가져가서 지걸음으로 만들어.

예. 다시 가져가면 되냐? 빼앗아 가는 거지. [목을 가다듬음] 그러니까, 인간의 몸은 살아 있는 인간의 몸을 헐라 그래. 알겠죠? 음.

인간의 몸은 인지토야, 인간의 몸은 자연 홀그로 돌아가고 알겠지? 네. 죽은 사람의 몸은 뭐예요? 물이에요, 물. 인지수야, 그러니까 사지수, 그러니까 그와 같이 물은 [목을 가다듬음] 생명을 만들어내는 원동력이잖아.>> 네.>> 헐건 썩게 해.>> 흙에만 들어가면 다 썩어 [목을 가다듬음] 섞여 버려.>> 맞아, 안 맞아?>> 흙속에만 넣으면 다 썩어요.>> 그래. 인간의 몸은 썩는 실체야, 이게.

그렇지만 인간의 영혼은 물이 돼야 되는 거야. 물, 영혼히 살아 생명의 얼갑이 있잖아.>> 그래서 예토란 말이야. 그러면 이 세상은 어이 호랑 저 소리가 나오는 거는 이 자체를 만들기 위해서래. 정토, 정토, 천국 땅을 만들기 위해서 하는 거야.

이 정토는 홀기, 사람 말을 들어. 무슨 풀이나 나라, 뭐가, 나라 씨를 안 던져 줘도 말만 하면 싹이 나온다.>> 정토는 무슨 알리지? 그러니까 천국에>> 땅이야.>> 원하는 대로 돼 버려, 말을 하면 허기, 다 알아들어.>> 근데 우리 몸은 내가 젊어지라고 그러면 늙어.>> 어, 내가 예쁘지라고 그러면 욕심 사워져 보여, 그렇지?>> 왜 이쁘지려고 하는 그 마음 자체가 악이거든.>> [목을 가다듬음]>> 그러니까 그게 욕심 사라져 보여. 근데 어린애는 이쁘지 않으려고 안 할 때 우리는 감동을 받아요.>> 예.>> 어린애는 얼굴에 뭐가 묻어도 그냥 웃고 있으니까, 그 자체에 우리는 감동을 하지.>> 어린애가 막 화장해서 화장하고 뭐 이래, 그거 안 이뻐요.>> 그래. 안 그래? 어린애는 그 있는 그 자체가 꾸밈이 없다 이 말이야.>> 그러니까 이쁜 거야.>> 한참을 하는 거지.

[목을 가다듬음] 근데 우리는 정토가 아니기 때문에, 그 애는 그래도 정토에 가깝잖아.>> 그럼 우리는 예토라는 말이야.>> 그 들어온 어른들이, 때묻은 어른들이 볼. 때는 아기가 천신난만하잖아. >> 그지? >> 그러니까 그게 깨끗해 보여서 그런 거야. 그래서 예쁘게 보이는 거지.

이목비(이목구비)가 제대로 생기지도 않았는데 왜 예뻐? >> 그냥 빵 끝 웃는 게 예쁜 거야. >> 아기들 보면 예쁘잖아. 아멘. 어, 그렇게 정토(극락)가 되려면, 신인이 여기 있으려면, 저 소름 소리가 계속 나오면 저게 정토로 바뀐 거야.

아. >> 어. 알겠지? >> 땅속에 독사든 지렁이든 나쁜 것들이 맥을 못 추는 거야. >> 아, >> 저 소리가 들려 버리면.

그래, 안 그래? >> 그러니까 이게 지구니까 어차피 이게 예토(땅이)잖아. >> 천국이 아니니까. 더러운 땅인데, 거기서 십성지(신성한 곳)이니까 소리가 들리면 그 땅이 진동하지 않겠어? >> 그 파동에 의해서 정토가 되는 거야. >> 아.

어. [박수] >> 귀신 잡기들이 건접(고개 숙여 인사)을 못 해. >> 여기 묘도 없잖아. >> 어.

그런 이유가 있단 말이야. 그 정토니까 나라에서 묘도 서지 마라, 집도 짓지 마라, 뭐 이렇게 했지만, 실제로는 하늘에서 한 거야. 그게. >> 아.

그래서 여기가 정(토)가 올라오니까, 이게 소(소리)가 울기 시작하는 거야. 내가 오기 전에는 안 울었어. >> 내가 여기 왔다고 난 후부터 소가 울기 시작했어. >> 알겠죠? >> 내가 오기 전에 섞인 사람들이 여기 소리 난다, 이런 사람 한 명도 없어.

네. >> 들었다는 사람도 없어. 내가 오고 난 이후부터 계속 정토로, 예토(땅)가 정토로 바뀌는 작업을 하고 있어요. >> 그러면 이 소름 소리 나는 걸 옛날 어른들이 500년 전에 어떻게 알았을까? >> 이성지(지혜로운 곳)에는 반드시 우명 성지(신성한 곳)다, 이 소름 소리 나는 데가 아니면 가지 마라.

그래. 알겠니? 그래? 이 >> 울명자야, 그지? 이 울명자잖아, 그지? 그러면 이게 운다, 소가 운다, 이 말이야. 음, 소가 [목을 가다듬음] 우는 데를 찾아가라. >> 우성지, 그지? 그러니까 신성한 땅이 여기 있다, 우명성지, 성스러운 그지? >> 땅이다.

이 >> 우성지에서 신인이 온다는 거야, 십성지가 우명성지 때, 또 하나는 우성제야에 있다는 거, 그지? 소울음살이 나는 울음 소리 나는 곳에 그런 곳이란 말이야. >> 예. >> 네. 소음 소리 나는 곳에 그들이 설법을 한다 이 말이야.

예. >> 우성제야. 근데 여기 우성제야란 말이야, 여기가. >> 그러면 이 우명성지와 우성제야가 일시돼 있는 거지, 우성은 신인이 왔다는 소리고 >> 우명은 소가 오는 거지.

아멘. >> 그 소울음 소리는 신성한 소리거든, 이. 이 소가 오는 것은 이 지역 일대를 예토를 정토로 바꿔나간다는 것이지만,이 자체는 정토잖아. >> 네.

지구 자체가 예토니까, 지구 안에다가 특별하게 정토를 만들어서, 내 있는 동안 정토가 돼 있는 거야. 알았죠? [박수] 그래서 생인 지토라, 이. 이 생인 사람이 살았을 때는 그 땅이, 그 몸이 헐 거 같다. >> 생인지도 사인 뭐예요? >> 지수.

지수. >> 사인 지수라, 사람이 지었을 때는 그 몸이 물과 같다 말이야. >> 예. >> 알겠지? 이게 옛날에 성성인들이 [목을 가다듬음] 한 말이야.

그 사람은 이게 예토야, 죽은 흙이야, 음. >> 흙과 같이 온갖 균들이 지배하고 있단 말이야, 그 잠시만 생명을 걷어버리면 그대로 돼 버려. >> 썩어 버려, 그죠? 그러나 [목을 가다듬음] 사인 지토, 사람이 >> 그래서 여러분, 죽은 사람과 산 사람을 구분할 때 최종적으로 뭐로 하냐면, 옛날 사람들이 뭘로 하는지 알면 레벨 100개 준다. 눈값, 그거는 지금도 하는 거야.

아, 옛날 사람들이 이 눈꺼풀을 제끼는 거 안 할 때, 그때는 눈꺼풀을 제끼는 걸 몰랐어. 옛날 어른들, 그건 의학적으로 의사들이 알아낸 거야. 그런데 옛날 사람이 아버지가 돌아가셨는지 살았는지, 숨소리도 안 들려. 그럼 이걸로 장사를 치료해야 되는지 말아야 하는지 말해야 돼.

체증 확인하는 방법, 등이라고 이렇게 넣어보면 손으로 넣어 보면, 코에다가 백경무 들어가나, 이영숙이가 알아냈어. 손바닥을 잃어 가지고, 아버지 덩어리나 손을 넣으면, 죽은 사람은 손이 안 들어가, 손이 안 들어가. 근데 어머니가 살아 있거나 아버지가 살아 있을 때는 손이 쑥쑥 들어가는데, 죽으면 이게 안 들어가. 이게 모든 세포가 땅속으로 내려앉아, 땅으로 내려눌러.

무슨 그런 기운이 작동해, 땅이 시체를 잡아당기는 거야. 손이 들어가겠나? 안 들어가. 안 들어가. 그래, 그걸 가지고 최종적으로 아버지 돌아가셨다, 이렇게 이야기하는 거야.

아들이 너냐? 아들이 손을 넣어 보는데, 안 돌아가네. 그러면 어머니 시신이 밑으로 깔리고 있는 거지. 땅이 잡아당겨. 땅이 왜냐면 죽은 흙이니까, 이 잡아당기는 땅하고 한 덩어리가 되어버리는 거야.

그 얼마나 참 억울하냐, 서운하잖아. 살아 있는 것, 그래서 시신이 무겁다는 거야. 아, 어. 죽은 사람을 들면 되게 무거워.

응, 그런데 산 사람은 그렇게 무겁지 않아. [웃음] >> 이야기 들었지? >> 어떻게 알고 있네. >> 나 처음 이야기하는 거야. 나 처음 이야기하지.

어른들이 >> 시골에서 어른들이 그렇게 하잖아, 봐. >> 여러분들 그건 몰라서 그러지. 여기는 알잖아. >> 항상 어른들이, 사람 죽은 거 확인하려면 손을 넣으라고 이렇게 가르쳐.

손이 안 들어가네. >> 그럼 사망하신 거야. >> 조금 전에 살아 있을 때는 들어가. >> 숨이 차다 하고 나면 들어가지 않는 거야.

이게 >> 그게 신기하죠? >> 네. >> 그래서 고양이, 굴뚝을 빨리 막아야 돼. 그 고양이, 빨리 들어가면 시체가 벌떡 일어나는 거야. 그런데 이거는 본 사람들이 있으니까, 어른들이 굴뚝을 막아 놓죠.

고양이가 맹물인 게, 사람 죽은 집은 귀신 같지 않나요? 가서, 제일 먼저 굴뚝으로 기어 들어가서, 시신 밑에 가서 딱 앉아 있어. >> 그러면 시신이 빨딱 일어나 관이. 그러니까 옛날 어른들이 돌아가시면 빨리 아물리고, 굴뚝을 막았어. 이야기 들었지? 아멘.

어, 그건 그래서 그런 거고, 고양이는 명물이라, 영혼을 움직이는 거야. >> 어, 그렇게 하고, 사람이 죽은 시체가 이렇게 일어나. >> 얼마나 무섭겠어. >> 그게 옛날 사람들은, 굴뚝 막는 거잖아.

내 선생님도 한 10분 동안 내보고, 뭐라고 중얼거려요? >> 집에 가서, 내 방에 굴뚝을 막으라는 소린데, 풀 내가 뭐, 어린 애가 뭐, 15 아니, 그때가 살 때냐? 몇 살 때였어? 아니, 이제 열몇 살 때야? >> 못 알아듣는 거야. >> 근데 자꾸 반복을 하길래, 선생님께서 뭐라고 하셨습니까? 아니, 경상말로 하셨다. 자꾸 집에 가서 아들한테 굴뚝 막아라 그래라, 굴뚝이란 발음이 잘 안 돼요. >> 돌아가니까이, >> 혓바닥이 잘 안 되는 뭐야? 구룩 말아라, 뭐 이러, 굴뚝 말하니까 구룩 말하라 막 이러다니까, 이게 무슨 소린가? [웃음] 나중에 뭡니까? >> 굴뚝 막으라는 거예요.

그런 아들한테 가서 아버지가 굴뚝 막으라 그러더라. 그니까 우리 아버지 돌아간다고 쫓아가서 데려는데, 나 12시에 돌아가셨어. >> 내가 그 스승님하고 마지막 공부한 게 새벽 5시야. 아멘.

4시 반쯤, >> 서승하고 헤어졌거든. >> 4시에 정확하게 가서 내가 스승을 깨우거든. >> 어, 그런 그 돌아때와 살았을 때 몸이 가라앉아요. >> 음, 알겠지? >> 예.

그리고 백경 벌었네. >> 재밌죠? >> 네. >> 우리 옛날 풍속도 알아놔야 돼. >> 그 우리 땅이 예톡 더러울 옛자.

더러운 땅이야. >> 맞죠? >> 네. >> 이걸 갖다 보면 흙을 이만큼 퍼 가지고 조사해 봐. 얼마나 많은 균이 나오나? 미시한 지렁이부터 시작해서 수백억까지 [비명] 종류가 다 나와.

그 속에서 우리는 신을 뿌려 가지고 먹고 사는 거야. 액기서를 뽑아내는 거지. 그럼, 이런 나무도 나온 거 아니야. 이 흙속에서 나온 거야.

그지? >> 네. >> 요만한 씨가 계좌 씨가 만들어 가지고, 나무를 만들어서 물을 빨아들여 가는 나무로 바꿔서 물을 >> 그래. 안 그래? >> 그럼 이 나무 썩으면 다시 >> 물 >> 또 들어가겠지. >> 네.

들어가겠지. 그지? 그러니까 이렇게 이 예토 더러움이 잠시 화해 가지고 모양을 바꿨다. 이걸 불교에서는 네 가지 뭐라 그래? 이 지수화풍을 >> 뭐라 그래? >> 모양을 바꿨잖아. >> 모양을 바꾼 거야.

응, 모양을 바꾸고 내 강의를 해줬는데, [기침], [목을 가다듬음], 나비는 화, >> 아, >> 사람은 태, >> 뭐야, 태라는 화성이잖아, >> 태, >> 인간은 태에서 나와, >> 아, >> 그지, >> 네, >> 달은 어디서 나와? 아래 나오, 화는 뭐야? >> 아리, >> 아리네, >> 번이가 아, 저저저저, >> 에벌레가 되고, >> 에벌레가 번이 되고, 번이 납이 되고 그래, 안 그래? 이렇게 화한다. >> 변화, 변화하는 거, 그리고 화생이라 그래. >> 태생, >> 화생, 습생, >> 습기에서 나오잖아. 습기, 물기 있는 데서 뭐 벌레들이 나오잖아.

습생, >> 그지? 그다음에, >> 태란, 화섭, >> 섭 나오고, 화에서 나오는 거, >> 그래서 화에서 나오는 거는, >> 나비. >> 나비가 처음에는 뭐야? 알이지. >> 그다음에 번득이지. 아, 저, 에벌레지.

그지? 그래, 번득이 됐다가 나방이 돼요. 나비가 되는 거야. 그지? >> 그래서 태라는 화섭에 네 가지 태어라는 방법이 있지. >> 응, 이 네 가지 방법이 교하게 일어나는 거야.

알겠죠? >> 네. >> 음, 그래서 이 예토는 그런 것이 일어나는 것이야. 아주, 응. 더러운 땅속에서 에벌레가 나비가 나와.

그러면 흙속에서 나비가 나온 거지, 뭐야? >> 예. >> 그래, 그래. >> 그 더러운 흙속에서 아름다운 나비가 나와요. >> 아름다운 나비는 노란 나비가 얼마나 이쁘냐, >> 예.

그렇잖아. 또 호랑나비는 또 얼마나, >> 다양해. 그 그런 것들이 흙속에서 나와. 흙속에서.

[웃음] 신기하죠? >> 네. >> 응, 그래서 화라고 하는 거야. 테란 화섭에 작용을 한다. 이 흙은이 [목을 가다듬음] >> 더러운 흙이 그렇다는 거야.

정토에 가면 테란화습이 없어. >> 알겠죠? >> 정토는 >> 씻는 일이 존재하지가 않아. >> 먼지도 존재하지가 않아. 좋아? 안 좋아요? 뭐 >> 최소할 최소하는 사람도 없어.

[웃음] >> 좋아, 안 좋아? 좋아요. >> 너무너무 내 몸이 깨끗해져. 이 지시를 세포가 받고 있는 거야. >> 그러면 세포가 깨끗해지지.

지적으로 그 뭐 우리가 수동적으로 씻고 이거 필요가 없는 거야. 어때, 눈이고 뭐 이렇게 화장할 필요도 없어. 지금 내가 원하는 대로 세상이 바뀌어 버려. >> 좋아.

안 좋아? >> 좋아요. >> 좋죠. >> [박수] >> 그래서 이 정토에, 여러분들이 가기 위해서 진인이 된 거야. [박수] >> 알겠지? 그 정토는 뭐예요? 백궁.

백궁이야. 화이트헤드. 그 백궁은 정토이니까 얼마나 깨끗해. >> 어, 들어온 것은 한 개도 없다.

오물도 없고 썩은 것도 없고 아무것도 없어. >> 그래, 그래. 네. >> 그 아름다운 클래식을 들으면서 어떤 사람이 화장실을 가 >> 그게 어울리나? >> 안 어울리는 거야.

마음만 아름답지, 몸은 >> 안 좋은 거야. 이게 깡 썩어 가는 깡통이야. >> 통조림이라니까. 통조림 안에가 유효 기간이 지나면 썩어, 안 썩어? >> 썩어요.

그 우리 몸이 유효 기간이 얼마 안 남았으면 통조림이야. >> 좀 있으면 이제 썩을 때가 되지. >> 네. >> 그러면 그냥 인간의 몸은 순식간에 무너져 버려.

알았죠? 네. >> 질문이 있거나 마치겠습니다. 내가 레벨 10 경무입니다. >> 그까 좀 쉬운 거지.

자, >> 이게 몇 년일까? >> 일급이 몇 년일까? >> 어, 레벨 10경 들어가라. 자, 1급이 6억 년이야. >> 6억 년이 1급이야. >> 그러면 여러분이 1급을 사는가? >> 아니요, [웃음] >> 아니, 이 일급은 적어도 살아야지, 지구에서 여러분이 사람 사는 거 같아.

그래, 일급 살까? >> 아니야. >> 일급을 사는 줄 알고 돈을 모으고 싸우고 난리 치는 거야. 근데 마음은 읽을 수 있는데 실제 몸은 >> 비행기가 가다가 갑자기 추락하듯이 >> 내려앉아. >> 마음은 일곱을 살고 싶어.

이 6억 년 산다? >> 아니야. >> 100년이야. >> 예. >> 찰라야.

찰라는 몇 초이니? >> 찰라가 몇 천이야? >> 영초. >> 아니야. >> 찰라는 >> 눈값. >> 눈바.

눈빠. [웃음] 70초야. 찰라가 70초야. 순간이 순식간이야.

1초지. 순간 찰라. 응. 그러니까 이렇게 찰라, 이 우주에서 볼 때 우리 100년은 찰라야.

그래, 그래. 그리고 뭐 정리하고 애들 시집 보내고 사람들께 좀 쉴 만하면 >> 관속으로 들어가야 돼. >> 아멘. 그러니까 우리가 편안하게 쉬는 일은 별로 없어.

그까 여러분들 나를 만난 진인들은 복이 터진 거야. >> 나한테 와서 [박수] 강연을 듣는 자체가 천국이야. >> 이 자체가 예토에 와 있다. 이 말이야.

그리고 소음 소리내는 그 자리에 그 당사자가 나야. >> 우성제야가 나잖아. >> 네. >> 그죠? 네.

이게 공멸이고 천억 내고 그지. >> 어. 해인시대 >> 신인이 와 있는 거 아니야? 그지? 아 이거는, >> 이 자리가 몇 번이나 터지지 않는 게, 이게 말세라는 증거야. >> 왜? >> 10억 명 중에 한 명이 갈까 말까? 옛날 예언서에 보면은, 할아버지는 수도 없이 많은데 그 손자는 하나다.

그렇게 나와? 안 나와? >> 나와요. >> 어 >> 무슨 말인지 알지? >> 네. >> 엄청나게 조상은 많은데, [목을 가다듬음] 손자는 하나가 있을까 말까? >> 그게 지금 시대야. >> 예.

왜? 지금 북한에서는 뭐라고 하는지 알아? 한 20, 30년만 기다리면, 남한에는 한국 사람이 다 없어지고, >> 전부 외국 사람들만 와 있고, 지절로 나만이 붕괴된다. >> 아. >> 전쟁할 필요가 없대. 힘 쓰는 놈들은 다 없어지고, [웃음] >> 노인들만 조금 남아 있고, >> 군인도 외국 사람을 고용해야 되니까 안 되고, 그냥 나라가 지절로 >> 없어지게 된다.

몇십 년 있으면, 이게 인구 전문가들이 보는 미래야. >> 아멘. >> 그것은, 민주주의 국가에서 한반도가 절대 사라진다고 난리야. >> 예.

그러니 북한에서는 어떻게 생각하는지 알아? 우리보다 더 빨라. 나이 자유진영에서 바라보는 대한민국의 운명도 다 끝났다고 하는데, 저 북한에서는 바라보는 대한민국의 운명은 전쟁할 필요가 없다고 한다. >> 가만히 있으면 인구가 다 없어지는데, 뭐하나? 전쟁? 저건 땅이 되는 거야. >> 그래, 맞지? >> 이게 무서운 이야기야.

알겠죠? >> 그래서 우리 안보 전략은 실패한 거야. >> 왜냐하면 인구 정책 때문에. >> 내가 30년 전에 결혼하면 하면, 1억 애 3천만 원이었는데, 이게 좋아서 애들 장가 보내야 되잖아. 지금은 돈이 한 5억이 되는 거야.

그럼 왜 그랬을까? 없는 집 아들들은 돈이 없어서 장가를 못 가는 거야. 사람도 있어, 집을 못 해서 못 가는 사람도 있어. >> 그래, 안 그래? >> 그래서 내가 그런 말 한 거야. >> 네.

굉장히 성견이 있는 말이었어. [박수] >> 그게 인구 정책이 아니고, 안보 정책이야. >> 나중에 알게 돼. >> 어, 군인이 없어.

군인 젊은이도 없어. >> 나중에는, 다 있어도 해외로 따가 버려, 유학 가버리고 도망쳐 버려. 그럼 여기에는 뭐가 있어? >> 죽을 날이 얼마 안 남았어, 노인들이 있고, >> 해외에서 온 사람들, 세상이야. >> 지금 프랑스가 그래요.

외국에서 막 받아들이더니 프랑스가 위험해지고 있어요. >> 영국도 막 받아들이다가 난리 난 거야. 그리고, 그 미국 뉴욕은 이미 아프리카가 되어 버렸어. 아프죠? >> 유색 인종들이야, 뉴욕 시장 선거 때 전부 좌파들이고, >> 아프리카 유색 인종들이 뉴욕을 다 장악했어, 골목길들이.

백인들은 “아, 여기는 못 살겠다”라고 도망가 버리고, 어디로 가냐면 텍사스로 가요. >> 텍사스는 법인세가 없어. >> 뉴욕은 법인세가 11%야. >> 아, 그냥 뉴욕이 있으면 기업들이 문제가 생기니까, 돈 많은 기업들은 전부 텍사스로 이전하고 있어.

지금 건물 본사 짓느라 난리 났어, 지금. >> 맞아, 네. >> 어, 거짓말 아니야. >> 그럼 텍사스 세금은 없네? >> 좋아, 안 좋아? >> 좋아요, 좋아.

어, 그리고 기름이 뻥뻥 나오니까, 기름 팔아서 세금을 내지 않아도 그냥 살아. 텍사스 주정부가 기름이 나오니까. >> 어, 뭐 오일, 석유가 많잖아. 기름 팔아서 유지가 되고 돈도 남는데, 세금을 내라는 말도 없고, 미국에 있는 대기업들은 전부 텍사스로 본사를 옮기고 있어.

그렇게 많이 갔어요. >> 그래, 안 그래? 예, 그러니까 뉴욕이 거지들 집합소가 돼 버렸어요. >> 왜요? 대기업들이 전부 택시 세금 없는 곳으로 가잖아요. >> 가니까 뉴욕 시내가 어떻게 되겠어요? 거지들이 소불이 돼 있어요.

그렇게 되는 이유는 뭐냐 하면, 시장도 인도 사람이 되고, >> 자파… 그래, 그래… 전부 유색인종, 이민자들, 이상한 사람들이 그 모여서, 뉴욕이 돼 버렸어요. >> 그 미국의 뉴욕 시대는 끝났어요.

건물은 전부 100년 넘었어요. >> 다시 지을 것도 없어요. 왜냐하면, 지어봐야 건물값이 없기 때문이죠. 낡아서, 뉴욕 시내가 오래되어서, >> 세계 최고의 뉴욕은 옛날 이야기가 되었어요.

아… >> 이제 이렇게 돌아갑니다. 우리 한반도도 지금 큰 소리치고 있지만, 좀 있다가 봐요. >> 그래서 내가 여기 있는 거예요.

아멘. [박수] 비관적인 이야기를 하면 끝이 없어요. >> 그러니까 내가 30년 전에, 저출산이 큰 국가 문제와 반드시 직결된다고 했어요. >> 그래서 노고산에서 예비 훈련받을 때, 폭술만 아니면 아기도 못 낳게 했고, 정관수술까지 해줬어요.

근데 거기 의사들이 와서 정관 수술하는 사람이 있었어요. >> 그러니까 나한테도 정관하면 바로 가래요. 난 정관 수술은 안 했어요. [웃음] 난 안 했지만, 줄을 서서 정관 수술을 하느라고, >> 줄을 서고, 수술을 받고, >> 정관 수술 하느라고 애들도 못 낳게 만든 거죠.

그래서 우리 나라가 지금 그런 상황이 된 거예요. >> 세상에 서울 시내에 초등학교 1학년 학생이 하나 있어야 하는데, 초등학교 입학하는 학생이 한 명밖에 없어요. >> 말이 돼요? 그야말로 망하는 나라예요. >> 그런 줄 아시나요? >> 그래서 북한의…

모든 전략은 나만하고 전쟁할 필요는 없다. 왜냐하면 기다리면 마음은 저절로 통일이 된다. 이제 이렇게 보고 있는 거야, 알겠죠? >> 조심해야 됩니다. >> 네.

신인의 말을 길을 기불했으면 나라가 이 모양이 안 되지요. 그래요, 뭐 재밌는 이야기는 많은데 계속 하면 노래 보는 사람이 있고 자꾸 옐로우 카드가 올라오니까 [웃음], 재밌죠. >> 예. [비명] >> 아이고, 재밌네요.

예. 진리께 감사의 컵, >> 예, 신님께 오늘의 노래를 올립니다. 먼저 >> 최엘림 천사님 나오세요. 어디 계시나요? >> 예.

2절까지, 2절까지, 1절만 올립시다. 예. 잠깐 계셔서, 예. 신민께 노래를 올립니다.

먼저 양주시 최엘림 천사님, 한준 마. >> 원래, 원래 본명이 뭔가 물어봐요. 최엘림 >> 원래 본명 >> 원래 본명이 뭐예요? >> 저요? >> 최재희 >> 최제희 >> 그럼 엘림 이름은 몇 살 때부터 썼나요? 님은 교회 가고 10년, 14년 전 >> 14년 전부터예요. >> 들어가셔야 >> 빨리 일하시고 노래하셔야지.

노래 불러야지, 14년 전으로 돌아가고 싶어요. [웃음] >> 여러분도 가져가는 거야. >> 네. >> 오늘 여러분 벌었다.

아까 경문도 한번 벌고. >> 음. [목을 가다듬음] >> 예. 로세요.

예. 다음은 아, 무겁대도 지건 진인입니다. 고향을 올립니다. 1절 말씀드립니다.

한 말씀만 하겠습니다. 음. 아, 진리는, 아, 죄송합니다. 음.

진리는 눈에 보이지 않아도 없어지지 않으며, 정의는, 아, 따르는 자가 없어도, 아직 사라지지 않으니, 죽더라도, 거짓되지 말라고 하는 말씀을 신께서 주셨습니다. 이 말씀은, 그의 말씀과 그의… 의를 어 그의 나라와 그의 의를 먼저 구하라라고 하는 말씀이라고 저희는 강의를 통해 들었습니다. 그래서 이러한 말씀을 어 신기일전하고 또 분신하는 마음으로 주님의 뜻을 앞으로 바르게 따라 나갈 것을 맹세하면서 주님께 감사 인사를 드리겠습니다.

[박수] >> 지금 말한 것이 굉장히 중요한 것이죠. >> 네. 어 정의는 따르는 자가 없어도 항상 이기나니 >> 정의는 이긴다니까, 이기나니 죽더라도 거짓되지 말아야 한다는 말씀이고, 그러니까 그런 말을 우리 도인들이 깊이 새기고 있다는 게 대단한 거죠. >> 네.

오늘 그 저 무대도 뭐 농사 짓는 거나, 그 뭐 추수하러 간다던데. >> 네. 네. 내일 모레까지.

내일 모레까지. >> 네. >> 어 그럼 안 가셨나요? >> 예. 저는 또 하는 일이 있어서.

아, 하는 일 때문에. 응. 그렇지, 일이 없는 사람들만 가겠지. 그 가서 거기 뭐 추수로 갔다고 하던데.

어 그러니까 몽땅 걸로 가는 말이야. >> 그럼 여기는 오늘 또 직장이 있는 마음이지. 어 그러니까 행성 가니까 되게 내가 행성에서 강의 한번 했지. >> 예.

어 그 행성에서 강의했는데 거기도 되게 좋아. >> 저기 우리 저기 저, >> 어 앞에 노고산 담장은 거 있잖아. >> 그것에는 그거는 담장이 쳐져 있잖아. 담장이 쳐져 있고, 어 그렇게 잘 되어 있대.

그래서 거기에 뭐 오늘 도인들이 다 간 거 같아. >> 그래서 지금 좀 적은 거야. 또 지방에 우리 시골에 또 한 50명 해외 사람들도 다 갔지. >> 예.

그러니까 하늘공 식구들이 좀 바빠요. 수사로 다니라고 바쁜지, 여행 다니라고 바쁜지. [웃음] 그래요, 고양이야. [목을 가다듬음] >> [목을 네, 또 노래를 올립니다.

이번에는 서울 동대문구 황정아 씨의 노래입니다. 사랑밖에 남지 않은 줄 알며를 올립니다. >> 황정아 씨는 노래를 부르는 거, 우리 한번 들어본 적 있나요? >> 처음인가요? >> 네, 잘 들었습니다. >> 신님 앞에서 하는 건 처음입니다.

처음이지요. 내가 들어본 게 처음인 것 같아요. >> 한번 들어보고 노래가 마음에 들면 판단하세요. >> 잘 부르셨죠? >> 네.

심수봉 씨와 비슷하네요. >> 얼굴도 비슷하고, 노래하는 스타일도 비슷하고, 목소리도 매우 비슷하게 잘 부르셨네요. >> 네, 앞서 부른 분도 잘 부르셨는데, 앞선 분도 50경(경) 이상 더 받았어요. >> 아니, 무국대(무역협회 리포트)도 너무 적게 준 것을 서운하게 생각하지 마세요.

여기서는 백경무(백경무법)입니다. 확실히 자신감이 있었고, 저쪽은 조금 모자랐어요. 그냥 50경 물을 준 것이고, 다시 인정을 받은 거죠. 제가 강연에서 외운 걸 기억하고 있다는 게 대단하니까요.

어진 사람의 눈에 보이는 것은 아무것도 없어요. >> 섭리(운명, 법칙)도 사람의 눈에 보이지 않죠. >> 보이지 않는 것은 모두 보석이며, 모두 보물입니다. 눈에 보이는 것은 이게 전부 쓰레기일 수 있어요.

엄격히 따지면 쓰레기죠. 이렇게 보이는 것들은 예쁘게 보여도, 실상 집을 뜯어내면 폐기물 처리해야 합니다. >> 그래서 여기서 뭐가 나오나요? 집을 허물면 건축 자재도 재사용이 어렵겠죠. 왜냐하면 어떤 것이 나오든지 그 건물은 명확히 알려지지 않기 때문에, 집을 뜯으면 어떤 건물도 아무 데나 버리면 안 됩니다.

신고를 하고 폐기물로 처리해야 하죠. 우리 손에 있는 것은 전부 폐기물입니다. >> 우리 눈에 보이는 게 전부 폐기물이 아니라고 생각하지만, 사실은 그렇지 않습니다. 네.

우리는 폐기물 속에서 살아가고 있는 거예요. 그 눈에 안 보이는 것들은 눈에 보이지 않는 것은 진리는 눈에 보이지 않죠. 네. 그러니까 진리는 사람의 눈에 보이지 않지만 없어지지 않으며, 정의는 다른 사람도 없고, 다른 사람도 없지만 항상 이기고, 죽더라도 거짓되지 말라.

이거는 정의를 내세운 독립운동가들은 고독한 거야. 따라오는 사람이 적어요. 그렇지요? 예. 그런데 죽고 나서야 알게 되는 것일지도 모르지만, 살아서는 희생을 감수해야 하는 거지.

그렇게 정의는 언제나 희생을 에너지로 쓴단 말이야. 알았지요? 네. 그래서 우리는 정의를 위해서 올바르게 살아야 되겠죠. 네.

오케이, 또 다음 노래를 보여 드릴게요. 이번에는 경기 강주 김경희 진인입니다. 추억의 소야곡을 올립니다. 이세요.

아니, 추억도 없어 보이는 사람이 추억의 소야곡을 부르면 되겠어? 머리가 백발이 돼 가지고 추억의 소야곡을 불러야지. 지금 추억은 뭐, 중앙 끝에 추억인가? 그렇지요? 네. 한번 들어보자고. 톱밥을 잘르는 소리 같지만, 노력을 했다는 증거가 있지.

네. 어, 그게 상당히 정성을 들인 것이에요. 네. 우리가 추억의 소야곡을 좋아하니까, 그것을 한번 해보려고 하는 것이 같아.

예. 잘 부르셨죠? 네. 추억의 소야곡을 올립니다. 예.

부족해서 축에서 올린다고. [웃음] 한 번 들어보자. 그러면, 한번 저 소리하고 좀 비교를 해보자. 이제 큰일 났다.

도망갈 준비해요. [웃음] [목을 가다듬음] 진주, 진주. 시내가 나오네. >> 진주 남강.

그 옛날 남민수는 대단한 것 같습니다. >> 지금은 듣기 어려운 노래인데, 요새 참 좋은 세상이야. 아, 저런 데서 다 나오니까 >> 옛날에는 저런 노래를 함부로 듣기 어려웠지. 우리 시에 영화하러 가설 걱정 한번씩 들어와서, 그러면 한 달에 한 번 정도 오거든.

그 사람들이 시골 돈을 싹 끌어 가지고 가버려요. 와서 이제 그 시골 사람들 용돈, 그거이 극장 보는 값으로 싹 뺏어 가지고 가버리면, 또 잊어버릴 일이 많으면 또 나타나요. 어, 근데 와 가지고 그래서 우리 농협 옆에 거기다가 텐트로 울타리를 만들어서, 그래야 공연을 해요. 꼭 텐트로 해서, 영화를 제작하는 사람들은 오면 음악이 한두 곡이 아니야.

뭐 한 열 개가 계속 하루 동안 틀어 놓는데, 산에서 나무하고 있는데 거기까지 틀려. >> 그러면 나무가 손에 잡히나? >> 어린애들이 그 영화 극장 들어가는 그 재미로 >> 그 텐트 친 밑에 딱 들어가는 그런 재미가 있어. 그 [목을 가다듬음] 스릴이 상당히 있어. >> 그래서 그걸 보러 간답시고, 말이야, 나무를 적당히 잘랴 가지고 막 동동으로 가는데, 그게 대단히 즐거운 날이야.

[웃음] 그 시골 가설 극장이라 그러지. >> 가설 걱정. 그 가서 처음에 어릴 때는, 그 앞에 가서 이렇게 앉아 있는데, 내 난고가 다 떨어졌어. >> 뭐, 시큼해서 이상하고, 잘 빨지도 않고.

그런데다가 >> 머리는 빡빡 깎았지. 얼굴은 새까맣게 달아올라서, 이렇게 쳐다보면 한 30명 정도가 못 들어가. >> 네. >> 우리 애들은 돈이 있나? 어른들이 보면 집에 들어가라고 막 가라고 그러고 그러지요, 그러니까 그렇게 마지막에 어른들 다 들어나면 꼬마 한 30명 남아 있어요.

그러면 기도가 우리가 볼 때는 나이 많은 아저씨지, 우리는 아홉 살, 열 살 뭐 이러니까 우리를 이렇게 쳐다보고 있어요. 근데 우리 서명은 기도하는 눈만 쳐다보이죠, [웃음] 안에서 촬영은 영화처럼 시작됐어요. >> 그러면 사람은 다 들어가니, 남자 여자 오는 사람이 없단 말이에요. 아이들만 쳐오고 있는 거예요.

그 기도가 우리만 이렇게 쳐다봐요, 넌 몇 살이니? 뭐 이런 것도 물어보고 그래요. 근데 나를 이렇게 보더니 야 너 들어와, 너 몇 살이니? 몇 살이에요? 열 살이에요. 너 이름 뭐니? 허경입니다. 너 들어가.

그러니까 나는 기도하는 사람들이 나만 꼭 집어넣죠, 그러니까 나는 당연히 들어가는 걸 알고 항상 그 기도하는 사람만 눈 빠지게 찾아보고 있어요. [웃음] 그러니까 그게 참 신기하지요. >> 그 아이들이 왜 그렇게만 적게 넣어주나? >> 어, 그리고 내가 들어가면 나중에 또 들어오는 애들도 있겠지요. >> 그런데 꼭 내가 선착순으로 들어가요.

어, 그 사람들이 이렇게 보는 느낌이 있어요. >> 나를 이렇게 봐요, 죄송하거든요. 내가 다른 집에 아이들은 엄마 아빠가 옷을 깨끗이 입히잖아. 그게 제일 치장하니까, 그 기도가 [목을 가다듬음] 그게 좀 그런 게 있나 봐요.

꼭 나를 먼저 넣어줘요. >> 음, 이렇게 쳐다봐요, 고개를 숙게다 쳐다보다가 너 들어봐. 너 이러 뭐야? 허경이다. [목을 가다듬음] 아, 그래 너 들어가.

[웃음] 들어가는 거예요. 그게 한두 번이 아니니까, 항상 그러는데 다른 아이들은 뒤로 몰래 퍼보해 가지고. 들어가는 거야. [목을 가다듬음] 어, 재밌죠? >> 네.

아, 참 재밌는 노래야. 이 노래 들으니까 꼭 가을걱정을 해서 나오는 노래가 이런 노래였어. >> 음. >> 예.

신천곡을 또 올리겠습니다. >> 신청곡. >> 예. >> 그거, 그거 아까 우리 틀었죠? >> 어제 올린 거예요.

뭐지? 저희가 또 >> 물레방아 말고 옹이라고 있다는데, 옹이 개가 부른 거. >> 옹. >> 옛날 애인도 괜찮아. >> 강경.

강문경이 부른 옹이라는 노래도 있다고 해. >> 옹이 있나? 확인해보세요. >> 광문경이 물론 옹이인 거죠? >> 옹이 있어요. >> 옹이, 옛날 애인 >> 옹이와 옛날 애인, 두 가지 다 올려볼까요? 조항조가 말하길 강문경이 부른 거래.

옹이, 강. >> 있어요. >> 아니야. 원래 >> 옛날에 >> 공이라고 하죠? >> 강이 불러? >> 공.

공, >> 나도 뭐, 잘 못 들었어. 아니, 28점까지 올라갔나 봐. >> 28점수 받았어요. >> 잘 불렀죠? >> 네.

음. >> 그래도 아까 무슨 노래가 있다고? >> 타인. >> 타인. >> 사람이 부른 타인.

이자가 부른 거 있어요. >> 이자가 부른 타인. 한번 들어보자. >> 예.

어자. [목을 가다듬음] >> 뽕신이 사람 노래는 정말 잘하네요. >> 확실히 잘하죠. >> 네.

어. 이 가수들을 보면 저 사람이 때문에 자극을 많이 받았어요. >> 야, 이 노래는 꼭 물어봐야겠구나. >> 이런 자극을 받은 거야.

저 사람 같은 사람이 하나 나와야 가수계가 좀 정신을 차릴 거야. >> 정말 열심히 하셨고, 대단하다고 생각해요. >> 응. 아, 이게 가수가 노래해서 되는 게 아니구나.

이임미자가 불러서인 것 같아요. 보니까 아주 대단하네. >> 아주 잘 부르네. >> 네.

음, [목를 가다듬음] 음악의 가사이 반주를 가지고 노래해요, 그냥. >> 응. 아주 잘 모르겠어요. 저거 많이 우리가 들었어요.

네. >> 저기 제목이 뭐예요? >> 타인. >> 타인인가요? 상당히 잘 모르겠어요. 음.

신님 오늘은 노래 한 곡 더 올려도 되겠습니까? >> 음. 그럼 뭘 해야 될까? 저거 하자. 그거 >> 돌아와요. 부상님.

말고 뭐 저저 저저 뭐야? 물래방 >> 말고 >> 저거 저거 저저저저 아주 그 >> 악망 아니죠? >> 악망의 악망을 더하여 그걸 한번 보자, 한번 더 보자의 악망. >> 이거는 음악의 반주가 좋아요. >> 예. 반주가 우리 몸속에 들어가면은 좋은 호르몬이 나오는 음악이에요, 상당히 매력적이에요.

김영희 작가가 발전을 많이 했죠. >> 네. 어, 이거는 앞으로 영성 시대가 오고 있는데, 하늘이 영성 시대를 주도한다는 뜻이에요. >> 이런 음악이 다 찾아버리면, 다른 사람들은 뭘 만들게 없어요.

그래, 안 그래요? >> 어, 우리가 영성 사업의 주체로 등장한다니까, 모든 종교들이 이제 내리막길로 갈 때, 우리는 이런 특수한 영상을 가지고 떠든다 이 말이야. >> 예. >> 그렇죠. >> [박수] [음악] [음악] [음악] [음악] >> 그토록 내가 매던 [노래] 우리의 영혼 [음악] 이제야 할 [노래] 것 같아요.

[음악] 신님을 [노래] 만난 그 순간, [음악] 모든 것을 알게 [노래] 되어지죠. [음악] 고여 있는 우리 영혼의 다 [음악] 신님의 손목으로 [음악] 천사로, 대천사로 [음악] 내려치는 [노래] 그 영혼을 [음악] 신의 사랑하네, 우리의 시간을. 하늘에 [음악] 멈추었어요. 내 그림이 [노래] 내 그림도 [음악], [음악], [음악], [음악], 없어도 [노래], [음악], 사랑만은 가득하고 [음악], 가는 그 나를 어디로 봅니다.

[음악], [음악], 도에 오시니 천주시니 [음악], 우리 영혼의 주인님 환영합니다. >> [노래], [음악], [음악], [노래], [음악] >> 향으로 돌아가는 그날까지 [노래], 기다리시다. >> [음악], >> 마치에 부어주시니 하늘님 [노래], [음악], 이제 육신의 삶을 허물고 영혼의 삶을 [음악], 살아가는 우리는 수많은 영혼을 향할 신지한 [음악], [노래], 성령이시니 우리의 영이신 분들 [음악], [음악], 다시 영광을 받는 이 [노래], 마음을 받으소서, [노래], 신이시여 [음악], 우리의 [음악], 영혼이 주님께 영광의 영광을! 좋아하며 다시 영광하는 이 [노래], [음악], 마음을 받으소서, 받으소서. >> [음악], >> 우리의 마음을 받으소서.

[노래], [음악], >> [음악], [음악], [음악], [음악], [박수] >> 잘 만드셨죠? >> 네. 하늘과 그 봉황 마당에 착륙하죠. >> 뉴욕도 지나고, 막 이렇게 태평양 바다도 지나서 하늘로 날아오는 것도 멋있네요. >> 네.

모서코마에서 이렇게 땅으로 내려오는 것도 멋있지만, 이것도 멋있어요. >> 네. >> 이건 그냥 하늘에 쫙 깔려서 내려오는 게 멋있네요. 그 본궁을 빨리 짓는 게 좋겠어요.

이제 >> 맞아. >> 여기가 한 열 번 더 매터지면, 아마 지을 거예요. >> 어. 백궁의 대천사들은 모두 계획 스케줄이 있어요.

스케줄대로 저를 이렇게 컨트롤하고 있고요. >> 알겠죠? >> 네. >> 예. 이제 신인님, 신인의 충분한 천사들을 올립니다.

[음악] [음악] 정도 공동의 발리도 [음악] 아름다운 사랑을 위해 우리의 [음악] 실 때만들과 함께 너가 [음악] 나의 >> [음악] >> 길을 듣고 싶고 사는 [음악] 생을 [노래]하고를 [음악] 주님께 [음악] 바라가 보이는 것을 워서 에서라도 [음악] [음악] 살려을 >> [음악] >> 물을 >> [음악] >> 찬수한 [음악] 삶 중에서 수한 산이 내 예루살렘 [음악] 영을 [노래] 구원 내 내가 이 몸은 성도 [음악] 주운 [음악] 기워하시고 싶다. >> [음악] >> 를에를 [음악] 님 상의 사리하 >> [음악] [음악] >> 리라 오늘의 레벨을 드리겠습니다. 허경영 신인님 이름으로 명하노니 오늘 노래 올리신 천사들과 하늘에 들어오신 천사들과 상담을 내고도 못 오시는 천사들과 천사들의 가족과 천사들의 조상에게 레벨 10조 무러 [콧방귀] 경영 시민님 이름으로 명하노니 지금 유튜브 보시는 천사들과 천사들의 가족과 천사들의 조상에게 레벨 1으로 들어가라. >> [박수] >> 예.

이제 신님께서 전체 레벨을 주십니다. >> 조금 전에 한 게 그게 제목이 >> 말고 요거 요거 방금 >> 신의 천사 >> 천군 천사들도 하늘에서 나는 말이야. >> 예. >> 나는 말인데 치상으로 가는 거지.

강변으로 달려서 오고 싶어서 산맥을 따라서 오는 거지. 아멘. >> 하늘을 날아서 본공에 내려오는 아까. 그거하고 같은 >> 백마들이야.

알겠죠? >> 성경에는 저 백마가 하늘도 날르고 땅도 가고 한다고 돼 있어. 응. >> 백마 타고 오는 게 성경 >> 9절에 나오는 거, 내가 이야기해 줬죠? >> 네. >> 음, 19장에 나오는 거, 쭉 설명했죠.

예. >> 어. 그런데요, 두 개 다 악망의 악망을 더하여라는 제목은 대단히 좋은 제목이야. >> 그런 제목은 쓰는 데가 별로 없어.

네. >> 특이하죠? >> 네. >> 그래서 우리가 아주 선점을 해서 >> 악망에 악망을 더한다. 이건 대단한 거예요.

네. >> 악망은 한 번만 하시면 되는데, 두 번 하잖아. >> 네. >> 그러니까 이거는 극존칭이라 이 말이야.

그래서 악망의 악망을 더하여도 백마가 나오는데, 내가 하늘 제일 먼저 공사할 때 앞에 백마를 갖다 놨지. >> 예. >> 왜 갖다 놨을까? >> 결국은 백마하고 >> 오는 게 성경에 많이 나오죠. >> 어, 백마 타고 나오는 것이 영상으로 보시는 게 좋을 것 같아요.

백마는 좋은 길조입니다. 알겠죠? >> 네. 음 >> 그래서 백마가 티 없는 말이다. 그래야 백마를 타고 오는 거야.

네. 아멘. >> 어, 그러면 내 이름이나 성에 보면 백마가 있어? 없어? >> 있어. >> 있어요.

말 오자가 있죠. >> 네. >> 그런데 말씀 언자가 있으면 흰말이야. >> 아.

흰말 백마라고 돼 있잖아. >> 네. >> 그게 내가 군대에서도 백마 부대에 갔다 왔지. >> 네.

백마 부대 가서 월남에 가서 내가 살아왔지. >> 예. >> 엄청 죽을 고비를 많이 넘겼지. >> 그래도 백공에서 >> 아이, 신의님, 잘 지켜줘.

저 일부러 갔는데, 저 위험하다. 다 지켜줬지. 어, 그래, 뭐 수리탄이 안에 빠졌는데 안 터졌죠. 네.

아, 그니까 한두 번이 아니야. >> 뭐 야간에 저저 우리 백마 부대 사병들은 무조건 야간에 뭐 하러 나가요? >> 밤늦게 >> 보. >> 보초도 보초 말고 >> 매복을 나가, 매복을. 매복을 나가는데, 매복을 나가서 수리탄도 여기 두 개 차야 되고 크레모아라고 있어.

크레모아라고 배에다가 이렇게 해 가지고 차는 거 있어. >> 배에다 이렇게 차는데, 탄이 탄날이 몇백 마리 들어 있어. >> 근데 그 스위치는 우리 아래 주머니에 넣어놨고 있단 말이야. 있는데, 그걸 여기 허리에는 이렇게 묶어 있고, 그리고 이제 군복을 입었어요.

그러니까 여기서 스위치 팍 늘면, 총알이 수백 발이 날아가. 요런 구슬인데, 이게 크레모아라는 게 떡이야, 떡. 떡처럼 시루떡 같이 생겼어. 시루떡 같이 생긴 게, 이렇게 허리 이다 병사마다 가지고 있어.

저기 막 날아오면은, 눌러 버리면, 앞으로 총알이 수백 발이 날아가는 거야. 1초 만에. >> 빵, 터져. 우리는 뒤로 퍽 빠지지.

이게 팍 터지면서 앞으로 나가니까, 다치진 않는데, 그만큼 무서운 무기야. >> 그걸 배에다 묶고, 수리탄 두 개 가지고 숲속에서 엎드려서 이렇게 기다리고 있는 거야. 그게 밤에 매복을 한다는 거야. 매복.

그럼 이제 원남군들이 지나가면, 전쟁이 벌어지는 거야. 싸우는 거고. 근데 매복을 하는데, 백마 부대 한 대에 배트공 하나가 돌아가서, 수리탄을 몇십 발을 몸에 걸고 와서 대대 병력을 다 주겠지. >> 그런 사건이 났어.

밤에 자는 방에 수리탄 한 개씩 던지고 뛰어다녔는데, 빨개벗었어. >> 온몸에 철사줄로 수리탄을 수십 개를 감고 뛰어다니는데, 안 보여. 밤에 >> 옷을 안 입었으니까 빨아벗은 사람이 그렇게 뛰어다닐 거야. 빼두이, 그건 못 잡은 거야.

다 죽고, 그동안 잡지도 못하고 달아나 버리고, 부대는 초토화돼 버렸어. >> 아 >> 그 밤중에, 이게 대대가 전멸한 사건이 있어서 >> 그러니까 얼마나 보초가 그렇게 위험한지 몰라. 근데 자는 방에다 던지는데, 올라의 방은 한국 군 방하고 좀 달라요. 50명이 자면 50명이 한 소대가 되고, 50명이 자면 한꺼번에 이렇게, 서울에서는 그렇게 되는데, 올라오면 한 열 명마다 큰 마이(야전용) 가 있어.

이렇게 >> 그런 걸 혹시 던질까 봐. >> 그러면 한번 팍 던지면 이쪽에 열 명이 죽어. >> 또 저쪽에 칸(칸막이)이 있어서 안 죽어. 이런 식으로 때리니까, 그놈이 많이 가져가.

수류탄을 >> 방마(방마저 맞았을지도 모르겠어요)다고, 그것도 알아가서 다 내니까, 요정이 다 던진 거야. >> 그 전멸해 버렸어. >> 굉장히 많이 죽었어요. >> 그러니까 내가 만약에 자는데 와서 던져봐, 죽지.

아멘. >> 그런데 나를 그래도 백궁(백마 부대)에서 >> 그대로 지키죠. >> 네. >> 엄청 죽을 고비를 많이 겪었어.

그러니 >> 시체가 산뜸이야. 산뜸이. 아멘. 백마 부대에선, 세상에, 내가 낮에 법무부 검사이니까 낮에 재판하고 그러거든.

거기 앉아서 있는데, 헬리콥터가 오는데 막 [콧방귀] 헬리콥터에서 젊은 애들, 죽은 시체가 백마 사단의 그 마당 연병장에 떨어뜨리는데, 말도 못 해. >> 산뜸이 같아. 산뜸이. >> 그러니까 엄청난 전쟁이었어.

그러니까 막 그러고 앰뷸런스가 와서 싣고 가는데, 막 한두 명이라지, 계속 싣고 가는 거야. 알겠죠? >> 원전(원자력 발전소)은 내가 그걸 전쟁 가서 보고 왔어. >> 알겠죠? >> 네. >> 그때 나는 뭐 고궁이고, 저저 뭐 이런데 전부 무료죠.

지하철도 전부 무료이고요. >> 나는 참전 유공자잖아. >> 네. >> 참전 유공자에다 매달 돈이 나와요.

알겠죠? >> 네. >> 이게 매달 돈이 나오는데, 그걸 장학 재단에 기부했어요. >> 네. >> 원남 참전용사 장학재단, >> 원남 참전 용사들과 가족들의 장학 재단이 있어요.

거기다 애들, 참전 가족들의 자녀들 교육비로 쓰게 기부해 버렸어요. >> 네. >> 그러니까 나한테로 돈이 안 와요, 이제. >> 기부했으니까요.

어. >> 실제입니다. >> 네. 아멘.

그래서 내가 전쟁터에 가서 살아온 군인이잖아. >> 네. >> 오늘 하늘에 계신 천사들과 그 가족들, 그리고 유튜브를 보는 천사들과 그 가족들은 모두 천사들아, 들어라. [비명] [박수] >> 100만 명의 목소리가 나와야 돼요.

100만 명이랑 같아지지 않아요. >> 모든 병이 다 고쳐져라. >> [환호] >> 몸에 붙은 귀신들과 집안에 있는 귀신들은 모두 물러가라. [비명] 오늘 하늘 온 천사들과 천사들의 가족과 조상님들께 레벨 10경 들어가라.

유튜브를 보는 천사들과 천사들의 가족과 조상의 레벨 10경무도 들어가라. 오늘도 신께 감사의 찬양과 박수 올립니다. >> 걱경형 우주 [음악] 에너지 제품은 역시 본자랜드지. Yeah..