2026.10.26 A potential future state of anarchy between China and the U.S...!?

2026.10.26 미래 다가올 수 있는 중국과 미국의 무정부상태…!? A potential future state of anarchy between China and the U.S…!?

허경영TV · 2026.10.26 · 1:17:14 · https://www.youtube.com/watch?v=tRMClETFCMc

At a glance

Global food crises will soon trigger anarchy in China and the U.S.

Climate change and supply chain collapse will render money useless.

Major powers will face lawless states as citizens fight for food.

South Korea is the safest “Ten Holy Sites” (십승지) in the coming era.

The speaker claims to be the prophesied “Paraclete” (보혜사) and savior.

Global leaders will eventually need his guidance to ensure survival.

Practicing “Deok-in-cha-in” (virtue and patience) is essential for survival.

Excessive consumption and environmental waste accelerate the catastrophe.

Adopting a lifestyle of moderation and fasting is necessary to endure.

Heo Kyung-young
- Speaker at the gathering; the transcript does not state an official role
- Presents religious claims and warnings about food shortages, social disorder, and environmental damage

1. He predicts that food shortages could trigger disorder, first in China and then in the United States

Main warning → Climate disruption and crop failures could cause food shortages, which he says could lead to unrest and loss of state control.
- He describes a possible U.S. breakdown if food deliveries stop: people could take up weapons to find food, while money becomes useless without goods to buy.
- He predicts China would face food shortages and anarchy first, followed by the United States.
Broader forecast → He says Europe is also vulnerable to economic and social strain, and that Korea would be safer than other countries during a crisis.
These are the speaker’s predictions, presented as warnings rather than evidence-based forecasts in the transcript.

2. He links preventing crisis to patience, restraint, and environmental care

Farming requires sustained patience → He compares crops’ slow growth and farmers’ work against weeds and pests with the need to endure rather than react impulsively.
Respect food and farmers’ labor → He urges listeners not to waste food or demand extra produce, emphasizing how much effort goes into growing each item.
Reduce environmental harm and consumption → He warns that pollution, waste, and mass production could worsen environmental and food crises.
- He calls for protecting the environment, avoiding litter and pollution, buying less, and eating less.
Prepare through caution and moderation → He says small acts of care may delay food and environmental crises, and recommends learning to eat less.

3. He presents himself as a religious figure tied to biblical prophecy and Korea’s future

Religious claim → He identifies the “Comforter” or “Spirit of truth” in John 16 with a figure of judgment, and says the passage matches a prophecy he associates with himself.
Claim of authority → He says world leaders who cause conflict are targets of judgment and refers to having already judged 85 people.
Korea’s role → He cites reports and prophecies about a messiah coming from the Korean Peninsula, then connects them to his own presence and to Korea’s survival in a future crisis.
The gathering’s opening reinforces this religious framing: songs and spoken material describe Heo as a savior and refer to a promised land and a New Jerusalem.

4. The meeting mixes religious claims with audience interaction and lighter material

Opening and demonstrations → He welcomes attendees, leads songs, and claims that recorded sounds and moon photographs are extraordinary evidence; he proposes displaying members’ photographs.
Small talk gives way to the main warning → After jokes, songs, and anecdotes, he turns to farming, food insecurity, and environmental damage as serious concerns.
Closing → The meeting ends with songs, blessings, and claims of healing and spiritual protection for attendees and their families.

At a glance

Global food crises will soon trigger anarchy in China and the U.S.

Climate change and supply chain failures will lead to mass starvation.

Major nations will descend into lawlessness as food becomes scarce.

The Korean Peninsula is the prophesied “Ten Sacred Sites” (십승지).

It is identified as the safest region during the coming global collapse.

The world will eventually rely on Korea for survival and leadership.

Heo Kyung-young claims the role of the prophesied “Comforter” (보혜사).

He asserts his arrival aligns with biblical and historical prophecies.

He offers spiritual protection and “energy” to his followers.

Opening welcome and ceremonial performances

Heo Kyung-young
- Host and central speaker at the gathering.
- Presents the event as a religious and spiritual gathering, then moves into claims about prophecy, food shortages, environmental responsibility, and social life.
Attendees and performers
- Participants addressed as “angels,” “archangels,” and “true people”; they respond, sing, and offer applause.
- Their brief replies and performances support the event’s ceremonial format.

The event begins with greetings and ceremonial songs; Heo then shifts to his main claims and examples.

🌐 External research

Who is Heo Kyung-young, and why is he making this claim?

Speaker Background

Heo Kyung-young (허경영) is a South Korean political figure and religious leader whose October 26, 2026 gathering mixed spiritual claims with paid offerings.

“Heo Kyung-young” is the spelling used by English-language news sources for 허경영. He presents himself to followers as a divine or messianic figure; that is a religious claim, not an established fact.

The event was titled “Meeting with Newcomer Heo Kyung-young” and took place at 하늘궁 (Haneulgung, “Heavenly Palace”) on October 26, 2026. In the speech, he welcomed newcomers, led worship-like songs and blessings, and gave a talk.

His public life has spanned politics, music, and religious and commercial activity.

He ran for president in 1997, 2007, and 2022, losing each time. His campaigns became known for striking promises, including giving adults 100 million won each.

He released the digital single “Call Me” in 2009; he wrote the lyrics, and Lee Gyo-won of the indie rock band Biuret composed it. This confirms a music career, but not a release history in the 1980s or 1990s.

He later built a following around Haneulgung, where followers attend lectures and prayer sessions. News coverage describes him as a religious leader and reports sales of goods and paid lectures there.

The gathering’s message presented him as a savior, while forecasting catastrophe.

He connected biblical prophecy to his own claimed role as a divine judge or savior. He also predicted food shortages, disorder in China, and the collapse of order in the United States.

These specific forecasts and his divine status are not established by mainstream reporting or the materials available here. Treat them as claims made in the talk, not verified predictions or facts. His warnings also sit alongside offerings tied to the message.

The channel description lists ways for followers to pay for services, access, and products.

It gives 본좌섭리회 as the organization’s name and lists contacts for 축복 (blessing), 명패 (nameplate), 대천사 consultations, Haneulgung visits, lectures, and membership.

It also advertises 헬로우 호텔 lodging and 본좌랜드 products. During the speech, “level” gifts and blessings are repeatedly invoked; the description does not give prices for these items. Together, these offerings show that commercial activity is connected to the spiritual message.

Sources: Where is Huh Kyung-young, the eccentric serial presidential candidate who once vowed to levitate? – The Korea Herald · Showman or visionary? Flamboyant politician sentenced to prison – The Korea Times · South Korea’s next president? Meet Heo Kyung-young, the ‘levitating’ mystic who claims an IQ of 430 and is offering voters US$85,000

Heo welcomes attendees from abroad and across Korea.
1. He greets the “angels” and “archangels” who have come from distant places overseas and from every part of Korea.
2. He especially welcomes those attending for the first time.
The opening ceremony frames the gathering as an act of reverence.
1. He urges attendees to think of the “Divine Being” and receive that being’s grace through worship.
2. He declares that the Divine Being has come to this land, and a song is offered.
3. After the song, he says the louder the crowd’s cries became, the better he felt.
4. He jokes that the two of them need not give “levels” to Heaven today because many levels have already come in.
5. He says he can tell this from his own feeling.
He says loud cries can intimidate an opponent, using an account of old Korean battles.
1. He claims that if the group shouts together, even an army of one million would run away in fear.
2. He recalls that, when foreign forces attacked with swords or carts, Korean soldiers sometimes fought with simple tools such as carrying poles, hooks, clubs, and sharpened bamboo.
3. In his telling, the poorly armed soldiers gained the upper hand by screaming.
  1. He contrasts them with armed soldiers, who relied on their weapons and therefore did not need to shout.
  2. He says the armed troops were startled by the cries, thought the attackers were ready to die, and fell back or fainted; he describes this as the only way to win.
4. The audience applauds, and Heo introduces a song offering a “soul” to God.
The first long song presents spiritual ideas through repeated, partly opaque lyrics.
1. Its words repeatedly blur distinctions between Heaven and humanity, God and people, and love and divinity.
2. Other lines describe a strange or unsettling sound that people might mistake for the voice of a drunk or mad person.
3. The song then says that the divine has come in human form and asks listeners to recognize that the person’s love is Heaven.
4. Its closing lines refer to the end times, a heavenly ruler who has arrived without people recognizing him, and a heavenly presence descending.
A second song describes a promised sacred place and a new Jerusalem.
1. The introduction says the next song is about Heaven’s promised New Jerusalem.
2. The lyrics depict a landscape of mountains, ridges, forests, a winding “dragon path,” and a place that seems to breathe and hold Heaven.
3. They call the place a heavenly site prepared in advance, where a “general” commands ten thousand heavenly forces and the Divine Being takes his seat.
4. The song continues with images of a dragon rising, flowers blooming, clear spring water, a golden turtle, and a new life emerging.
5. It calls the site a heavenly land where the surrounding landscape seems to speak, a hidden sacred place awakens, and a new era begins.
After the songs, Heo describes their sounds and images as miraculous.
1. He says the rumbling sound cannot come from the ground and that it resonates as though it were coming from underground.
2. He claims that a phone recording captures the sound’s powerful volume, and that the vibration cannot be manufactured.
3. He calls it a miracle that people can record and hear this “sound of goosebumps” themselves.
4. He also says that when the moon is photographed, a tree on it can be seen, calling this another great miracle.
5. He jokes that astrophysicists would faint when shown the images and assume they had been manipulated; he asks whether his group manipulated them, and an attendee says no.
6. He proposes collecting thousands of photographs of the Moon and Sun and exhibiting them at the main building.
7. He wants the names of the people who took the photographs recorded, using their phone numbers to identify them, and the images displayed on a wall.
8. He makes a disparaging remark about ordinary people taking unsteady or poor photographs, then mentions what attendees can see in the sky.
9. He adds that material from his lecture will also be uploaded.
A performance presents Heo as a returning savior.
1. He introduces a song titled “Returning Jesus.”
2. The lyrics call the figure humanity’s savior and judge, describe Heaven and Earth trembling, identify Heo Kyung-young as an eastern light, and urge listeners to welcome him.
3. The refrain repeats that the returning Jesus is the complete savior and calls people to rise, awaken, and welcome him.
Heo links the biblical Comforter to his own prophetic claims

Heo turns from the performances to a discussion of biblical passages about the Comforter and the Spirit of Truth.

Heo asks the group to replay a part of the earlier “goosebumps” sound.
1. He says a passage in the recording contains the word or idea of the “Comforter,” and participants locate it near the end.
2. He claims the relevant text in the Gyeonggamnok is more than 500 years old, though the exchange includes a correction that it is not yet 500 years old.
3. He then asks the group to examine the biblical passage about the Comforter.
He reads from John 16 and interprets the passage as a prophecy of judgment.
1. The group reads John 16:8, which says that the coming figure will convict the world concerning sin, righteousness, and judgment.
2. The passage explains sin as not believing in Jesus, righteousness as Jesus going to the Father and no longer being seen, and judgment as the ruler of this world being judged.
3. It continues that the disciples cannot yet bear everything Jesus has to say, but that the Spirit of Truth will guide them into all truth, speak what it hears, and announce future events.
He also invokes John 16:7, where Jesus says the Comforter will come after he leaves.
1. He asks the group to move back to the earlier part of the chapter and confirm where the reading began.
2. He paraphrases Jesus’ statement that it is beneficial for him to leave, because otherwise the Comforter will not come.
3. He argues that the Comforter has appeared in the Bible for a long time and also appears in the Gyeonggamnok.
He identifies the Comforter with a coming judge and claims the texts point to the same figure.
1. He says the Comforter is a judge, and that Jesus himself spoke of this figure.
2. He argues that the Comforter or Holy Spirit in the Bible is the same Comforter described in the text he calls the Gyogamrok.
3. He asks whether Nam Sa-go could have read the Bible and receives the answer that he could not.
4. He interprets the passage’s reference to judgment as indicating that a judge will come after Jesus departs.
  1. He says Jesus must leave so that the judge can come.
  2. He describes the coming figure as a stronger person, identified as a heavenly divine person.
5. He insists that the statements are not ordinary and that they agree with the Bible.
He says the Comforter brings truth and judgment, especially for world leaders.
1. He rejects the suggestion that the texts were deliberately made to match and reiterates that the Bible calls the Comforter the Spirit of Truth.
2. He contrasts Jesus’ forgiveness and love with the Comforter’s role in judgment and punishment.
3. He says rulers of nations are the main targets of judgment, especially leaders who cause worldwide disorder.
4. He claims that 85 people have already been judged, then speaks of carrying out judgment all at once.
Heo forecasts global crisis and presents Korea as a refuge

Heo connects his religious claims with predictions of political disorder, food shortages, and Korea’s supposed role as a safe place.

🌐 External research

Fact-checking the food-crisis and ‘Hasa’ claims

Fact check Food crisis

He says foreign interest in Seoul reflects attention to Korea.
1. He claims that surveys of international travelers find Seoul to be the city they most want to visit, particularly to see Joseon-era hanbok and Gyeongbokgung Palace.
2. When he calls the world “a little crazy,” he immediately rejects that description and says the world is watching the Korean Peninsula.
He recounts a prophecy attributed to a pastor in the United States.
1. He says a well-known pastor predicted that Donald Trump would be shot.
2. He says the same pastor recently predicted that a messiah would come from the Korean Peninsula and that world leaders would need to seek this person’s advice for their countries to survive.
3. He says the pastor’s statements caused a stir and resemble Heo’s own claims about judging the world.
4. He attributes to the pastor a prediction that the United States would lose strength and its government would eventually collapse, Europe would also collapse, and China would fall first.
5. In this account, worsening corruption, economic conditions, instability, and civil unrest in China would lead to upheaval; Korea, by contrast, would be the world’s safest country during a time of crisis, while people elsewhere would struggle over food.
6. He says the pastor warned the United States and China to be careful because this era was approaching, and insists that the prophecy was genuinely made.
7. He says someone sent him the material from the United States that morning, and treats this as evidence that it is not fake.
He predicts that climate and food crises could lead to war and social collapse.
1. He says climate problems could reduce food supplies and cause countries to fight over food, making money useless when there is nothing to buy.
2. He predicts economic collapse, panic over food, and mass deaths, especially if food distribution breaks down.
3. He says the Korean Peninsula would survive as a “ten-seung-ji,” a place of refuge, even though the pastor did not use that term.
4. He connects this prediction to another prophecy, attributed to an Indian young man and circulated under Professor Kim Young-seok’s name, that an eastern light would come from the Korean Peninsula.
He presents his presence and the group’s images as evidence that Korea will be protected.
1. He asks attendees whether the photographs of the Moon and the visible rays at “Heavenly Palace” are accurate and whether they can see them with their own eyes; they answer yes.
2. He uses audience applause as a playful test, saying it indicates whether something has “gone into” his stomach, then asks whether he himself is visibly present.
3. He says an unseen “White Palace” in Heaven is controlling Korea, and that his presence means he will not allow the country to starve.
4. He says he would not stand by if the country where he is present became unsafe, while adding that he might overlook other things but not being made to starve.
5. He says he has a historic mission and that judgment has already been carried out, but that ten million people must still be taken up; until then, “we” will be safe.
6. He asks whether the claims can be proven by sight, phones, “levels,” and the unusual rumbling sounds. The exchange includes a response that some things cannot be proven, followed by his claim that the sounds and clear spring water can indeed be verified.
7. He dismisses stories about figures such as Manjushri appearing as fabricated, then begins an illustration using the Earth and a watermelon.
Farming becomes a lesson in patience, restraint, and care

Heo uses farming examples to teach patience and care for food, then connects that lesson to environmental damage and future shortages.

A watermelon illustrates how much time and care food production requires.
1. He describes a watermelon plant as something that cannot simply be lifted by hand like a small object, and points to its stem as the route through which nutrients travel.
2. The farmer has to watch the plant from flowering onward as the fruit grows little by little.
3. He says an impatient person might set the whole watermelon field on fire rather than wait for the fruit to mature.
A story about two farmers contrasts impatience with apparent restraint.
1. He tells a story about two farmers named Fire and Water, who agree to grow crops together.
2. When weeds grow quickly after rain, Fire becomes frustrated, burns the field, and ruins the crop.
3. Water pulls some weeds but then leaves the field alone; by harvest, weeds have overwhelmed the crops, leaving no grain.
4. The story reinforces that merely avoiding one rash action is not enough; farming also requires continuing care.
He says successful farming demands extraordinary patience and repeated work.
1. He asks whether an impatient person could wait while a watermelon grows many times larger, and says he avoids going to market because seeing produce there pains him.
2. He describes farming as requiring patience beyond what people can easily express.
3. A farmer cannot see the watermelon grow from day to day, and leaves or vines can obscure the fruit.
4. The farmer must remember to keep tending the field and repeatedly pull weeds; otherwise the crop is ruined.
5. Hidden pests also eat the plants, and the farmer cannot fight what cannot be seen.
6. He uses the phrase “endure, and endure again,” saying farmers must keep practicing patience.
He asks urban consumers to recognize the labor behind each piece of produce.
1. He says people living in cities have not experienced the kind of patience farmers need, even though farming may not earn enough to cover labor costs.
2. He describes how a cucumber grows: the vine must be supported, and the farmer must wait for the fruit to mature and multiply.
3. He objects to customers asking for extra cucumbers or taking them casually, because each one represents the farmer’s sweat and effort.
4. He calls produce “like blood” and says people should treat even one cucumber as precious.
5. He lists the work involved—pulling weeds, applying treatments, and doing many other tasks—and criticizes trying to get more produce for less money.
6. He says he finds it painful to watch household shoppers bargain for extra food, although he recognizes that families may be struggling.
He warns that future food shortages could make present-day abundance disappear.
1. He says people should be grateful for food, because climate problems are already interfering with farming.
2. He imagines millions of Americans taking up guns when food is scarce and supermarkets, warehouses, and truck deliveries stop functioning.
3. He also imagines people from China crossing borders or arriving by boat in search of rice, leading to violence and theft.
4. He says extreme weather and unusual pests could destroy crops, leaving no supermarkets or rice shops where food could be found; the situation would resemble wartime.
He calls this approaching crisis part of the “end times” and urges people to prepare.
1. He says such a period is approaching, although people have not yet fully felt it; he gives examples of abnormal weather, such as rain continuing for a year or persistent sunshine.
2. He tells the audience to recognize that they are currently fortunate and repeats that farming should teach them patience.
3. He says people should watch and guard their own thinking, and be cautious in advance.
4. He remarks that a large blackboard would suit his teaching style better than a small one, then returns to the idea that small failures to exercise restraint can grow into major problems.
5. He says preventing climate disruption requires avoiding careless environmental destruction.
6. He urges the audience to value food, protect the environment, avoid littering, and stop dumping pollutants into streams.
7. He argues that people who live only to work and consume bring disasters upon the Earth.
8. He gives the example of owning thousands of pairs of shoes, along with wardrobes and rooms full of unused clothes, as wasteful consumption.
9. He says continual buying and discarding, together with unlimited production and mass sales, bring about the end of the world.
10. He links these behaviors to food crises and says people’s actions affect whether such crises arrive sooner or later.
11. He concludes that doing even a little good each day can delay food shortages and environmental disaster.
He predicts disorder in China, the United States, and Europe

Heo expands his warnings from household conduct to global supply systems, unrest, and the breakdown of government.

He predicts China will face food shortages first, followed by the United States.
1. He says China will first experience food shortages and become anarchic, with the United States following.
2. He argues that the United States depends on long-distance food transport, such as shipments from California to Texas.
3. If truck drivers go hungry or transport is disrupted by attacks, deliveries would stop reaching other regions.
4. He says that after only two months without deliveries, even a government with dollars would have no food to buy.
5. He defines anarchy as people in each state taking guns to hunt animals or search for food, and says large countries can collapse quickly when they lose control.
He interprets European protests and migration as signs of pressure.
1. He refers to protests in more than ten European countries and calls them a starting point.
2. He says people arriving from Africa and elsewhere go to European countries seeking work, but wages leave little after rent.
3. He describes people as desperate and says governments may either refuse to accept them or try to address the situation together.
4. He warns that if newcomers take over bakeries, restaurants, and food supplies, conflict with the existing population could bring a rapid end to social stability.
He describes how a food panic could make money worthless.
1. He asks listeners to imagine food protests spreading to the United States.
2. If hundreds of people rushed a rice shop, he says, its supplies could disappear immediately.
3. People might still hold money, but banks could close and food would be unavailable; everyone would have to search for food directly.
4. He asks whether such a crisis could happen and answers that it could.
He presents fasting as preparation for scarcity.
1. He says that when “we were in Israel,” people fasted about 100 days a year, or two to three days each week.
2. He contrasts that practice with people in a fertile land who do not fast now.
3. He says earlier Jewish communities, accustomed to life in the desert, fasted even more—three or four days a week, and in some periods half the year.
4. He argues that fasting helped people survive with less, and says the Jews would be among those who survive.
He urges moderation and care for family, then moves into humor

Heo returns to the relationship between food, farming, and personal conduct before shifting into light entertainment and anecdotes.

He asks people to eat less and avoid harming farmers and the environment.
1. He says urban consumers have misused food and damaged farming through pollution, pesticides, and mass consumption.
2. He recommends practicing moderation and eating less so farmers can continue to survive.
3. He warns that indifference to whether others starve will hasten the end of the world, and insists that everyone belongs to one family.
4. He briefly returns to the claim that Seoul is the world’s most desired city to visit and that Korea is becoming popular.
He recounts a purported preference experiment to argue that parents value daughters.
1. He says his presence creates a strange protective energy, then describes an experiment in which fathers list their five favorite things.
2. In his account, fathers are asked to remove items one by one until only one remains; he says that many ultimately keep their daughters rather than their wives or sons.
3. He takes this as evidence that people have strong attachment to daughters, and says preference has shifted from sons to daughters.
4. He argues that protecting the environment is a way to protect daughters, and calls for people to avoid smoking and drinking and to eat less.
He contrasts the results he attributes to men and women.
1. He says a similar experiment with women found that husbands were the first thing removed from the list.
2. When asked whether sons remain last, he says women eventually keep sons rather than daughters, after struggling over which child to remove.
3. He concludes jokingly that husbands disappear from the list without much deliberation.
He performs several wordplay jokes and asks the audience to join in.
1. He says his stories are usually amusing and introduces a nonsense quiz.
2. He asks what to call a person living beside a fan and a cow, offering a reward of “500 gyeongmu” for a correct answer.
3. The answer is “neighbor,” explained through wordplay involving the Korean words for fan, cow, and living nearby.
4. He then asks what three syllables describe a person with nine children; the audience guesses “nine siblings,” but he says the answer is “oh, child,” a pun on “아이구.”
5. He says the audience has earned the promised reward and introduces another riddle: the phrase an oriental-medicine doctor dislikes most.
6. The punchline is “Do you want one hit?” He explains that the doctor objects to the expression “one hit” and says one could simply ask whether someone wants to be hit once.
7. He thanks the audience with applause, says he enjoys making people laugh, and announces that it is time for the “love” portion.
Songs, performers, and Heo’s entertainment anecdotes

The gathering returns to performances, with Heo commenting on the singers and recalling stories about entertainers.

A short audience-participation moment precedes the songs.
1. He says it is hot and that a movement must be repeated five times to be complete; he tries it, and the audience agrees.
2. He announces that a representative will offer a song to God.
Several named attendees perform songs.
1. He introduces an offering of “Ansu-bok Truth” from Ulsan South District and gives instructions about how many verses different parts of the group should sing.
2. He compliments the performer, then introduces a song titled “Parents,” attributed to a couple from Ulsan.
3. He introduces another performance, “Seonmaeul Teacher,” by people from Icheon, and comments on the singing.
4. He jokes that men who come to an island as teachers are often handsome and treat less attractive local women warmly, but then leave.
He explains the story behind the song and film “I Hate You, But Once Again.”
1. He describes a handsome young man, possibly a doctor assigned to a rural island, who gives a woman affection and later leaves for Seoul.
2. He connects the story to the film I Hate You, But Once Again, saying it was based on the “Seonmaeul Teacher” story.
3. He names the actors and characters as he recalls them, describing a romance, a child born after the man leaves, and the child later being brought to him.
4. He says Nam Jin sang the film’s theme song and begins recalling its lyrics.
He tells a story about performing with singer Nam Jin.
1. He says he and Nam Jin were invited to sing at a gathering of Harvard alumni in Korea and had to wait in a dressing room for about an hour while the organizers ate and held a meeting.
2. He praises Nam Jin as kind and humble, noting that he was five years older and treated Heo warmly.
3. He says the two later sang on a special hotel stage; Nam Jin sang first, and Heo sang second.
4. He claims the audience remained seated for Nam Jin but stood and applauded when Heo performed, describing this as a marked difference in reception.
5. He says his song had been number one for three years, and recalls singer Hyunmi praising how well he sang it.
6. He remarks that singers compete, praises another entertainer’s character and style, and says famous people have a reason for being famous.
More performances lead to comments about singer Woongsan.
1. He introduces two performers from Jangheung and their song, then notes that they had moved from Cheonan and compliments their singing.
2. He introduces another song and praises the performer’s appearance, stage presence, dress, makeup, and features as fitting her singing style.
3. He says the singer was prominent more than a decade earlier but is less visible now, and remarks on the name “Woongsan,” meaning a bear living in the mountains.
4. He jokes that the name sounds like a tonic or an oriental-medicine clinic, and plays with related words for bear and ginseng.
5. He wonders aloud how she is living these days, then says another song will be performed.
Closing song, blessings, and farewell

The final section returns to ceremonial language: a long song about sacred places is followed by blessings for attendees, families, ancestors, and viewers.

A final song celebrates sacred places and the gathering’s spiritual setting.
1. He introduces a song about the “heavenly army and angels,” contrasting it with an earlier song that, he jokes, could be heard for a thousand years without stirring the heart.
2. The lyrics evoke riverbanks, landscapes, journeys, Jerusalem, angels, and a heavenly spring.
3. He then announces the end of the day’s worship.
He pronounces blessings and assigns “levels” to groups connected to the event.
1. He begins a blessing for those who sang and attended, then restarts and names attendees who came to Heaven’s Palace, those unable to attend despite paying consultation fees, and their families and ancestors.
2. He extends a blessing to people watching on YouTube and their families and ancestors.
3. He also names people who received blessings, memorial tablets, construction offerings, membership, or other services, and announces a “level” for them and their families.
He closes by praising the opportunity to attend in person and offering final blessings.
1. He asks whether attendees enjoyed hearing the sound and his voice in person; they answer yes, and he says this is a good time.
2. He says that even after being born and living on Earth countless times, seeing him is the greatest and definitive experience, and that receiving his worship directly is significant.
3. He declares that attendees, their families, and YouTube viewers and their acquaintances belong among the angels.
4. He blesses the true people and angel families to be healed of all illnesses and freed from spirits attached to their bodies or living in their homes.
5. He pronounces additional “levels” for attendees, relatives, ancestors, and online viewers.
6. He gives thanks and the video ends with music and a brief promotional line for Bonjaland energy products.

Key Quotes: Food, Patience, and Predictions

These excerpts are selected from the original event transcript, not the reconstructed podcast dialogue. They capture the speaker’s warnings about food shortages, his farming metaphor for patience, and his appeals to value food and protect the environment. Predictions are presented as the speaker’s claims, not as verified facts.

Food Shortages and Social Disorder

A forecast of cascading disruption
The speaker describes a chain in which climate and crop problems lead to shortages, transport failures, and disorder. The lines are striking for their urgency, but they remain predictions made in the talk.

“기상 이변으로 농산물이 전부 절단 나고, 이상한 병충해로 다 식량 난이 일어나면은, 슈퍼마켓, 쌀집이 어디 있어? 아무데, [콧방귀] 가도 곡식을 구할 수”

Translation: “If climate anomalies ruin crops and strange pests cause a food crisis, where will there be a supermarket or rice shop? There’ll be nowhere to get grain.”

“그것이 무정부 상태가 되는 거야”

Translation: “That is what becomes a state of anarchy.”

China and the United States in the speaker’s scenario
Here the speaker names the countries he expects to be affected first. The certainty of the wording contrasts with the lack of supporting evidence in the transcript.

“그래서 제일 먼저 중국이 식량난이 일어나서 중국이 무정부 상태가 올 것이고, 그다음 미국이야”

Translation: “So first China will have a food crisis and anarchy will come to China; then the United States.”

“그게 제일 먼저 중국이 그렇게 되고, 그다음 미국이야”

Translation: “China will be the first to become like that, and then the United States.”

Farming, Patience, and Respect for Food

Growth takes time
The farming story turns patience into something concrete: crops grow gradually, and care has to continue even when progress is hard to see.

“이게 무지무지한 인내심이 필요한 거야”

Translation: “This takes an enormous amount of patience.”

“농부의 인내는 여러분이 말로 할 수가 없어요”

Translation: “You can’t put a farmer’s patience into words.”

A harvest carries unseen labor
The speaker asks listeners to see produce not as a trivial purchase, but as the result of sustained effort.

“그 오이 한 개라도 그게 얼마나 참은 거예요”

Translation: “Even one cucumber—think how much patience went into it.”

“천 번, 만 번 참은 거예요”

Translation: “A thousand times, ten thousand times of patience.”

Consumption and Environmental Care

Treat food as precious
The speaker connects respect for farmers with not taking more produce casually. The memorable point is his insistence that food has a human cost in labor.

“남고 안 남고를 떠나서 그 농산물이 얼마나 피 흘리고, 피를 흘리는 거예요”

Translation: “Whether there’s anything left over or not, that produce has involved so much sweat—blood, sweat, and effort.”

“고맙다고 해야 돼”

Translation: “You should say thank you.”

Small choices add up
The talk shifts from individual habits to a broader warning about waste and pollution. These lines make the speaker’s practical appeal clear.

“함부로 환경 파괴하거나 이런 거 안 해야 되겠지, 그러니까 우리가 작은 일을 조심해야 큰 환난을 이길 수 있단 말이야”

Translation: “We shouldn’t carelessly destroy the environment; we have to be careful about small things if we’re to overcome a great crisis.”

“무한정 생산, 대량생산, 대량판매는 지구 종말을 부르는 것이야”

Translation: “Unlimited production, mass production, and mass sales bring about the end of the Earth.”

Listening Critically

Separate vivid conviction from evidence
The speaker’s language is forceful and memorable. These excerpts are useful reminders to distinguish what he predicts from what the transcript demonstrates.

“이런 시대가 우리 눈앞에 오고 있단 말이야, 이게 말세야”

Translation: “This kind of era is coming before our eyes; this is the end times.”

“여러분이 그것이 빨리 오느냐, 조금 늦게 오느냐는 여러분 자신에게 달려 있어”

Translation: “Whether it comes sooner or a little later depends on you.”

These are the speaker’s own assertions. The transcript gives no independent evidence or timeframe establishing the predicted collapse. The practical messages about patience, food waste, and environmental care can be considered separately from those predictions.

Podcast Script: When Food Runs Short — Claims, Metaphors, and Questions

Jin Park / Host / unknown

Welcome to this reconstructed learning dialogue based on the recorded event—not a verbatim exchange or an endorsement of its claims. We’ll trace three threads: the speaker’s forecast of food-driven disorder, the farming-and-patience metaphor, and how to separate a dramatic prediction from evidence.

What sequence of events does the speaker imagine?
What does the farming story teach about patience and restraint?
What should listeners verify before treating a prediction as fact?