6811040064 Mr.Huh’s Haneulgung Lecture (2018.11.04)

-Nature as a Teacher, Types of Dharma, Human Suffering, Reincarnation, and the Significance of Haneulgung

1. Character Profiles

Mr.Huh | Speaker | Refers to himself as a divine being (“신인”) and not a teacher, emphasizing that true teachers are nature itself. He claims to be the creator of the universe and the “Governor of the Universe” on Earth.
Audience/Disciples | Listeners | Referred to as disciples and, in some sense, teachers. They are encouraged to learn from nature and Mr.Huh’s “Providence Sermons.”
Questioner 1 (Student) | Audience Member | Asks about a precognitive dream involving an assassination attempt on Mr.Huh.
Questioner 2 | Audience Member | Asks about the purpose and effectiveness of Cheondojae (Buddhist ancestral rites).
Questioner 3 (Elderly Woman) | Audience Member | Asks for advice on managing her real estate investments (gosiwon and multi-family homes) and financial concerns.
Questioner 4 (Elderly Man) | Audience Member | A Christian elder who expresses his support for Mr.Huh despite his family’s religious background.
Shin Mi-gyeong | Promoter | Actively promotes Mr.Huh in public places like Hongdae and Dongdaemun, claiming he saved her life and improved her health.

3. Scene-by-Scene Summary

#1 (00:00:00) Lecture Hall Capacity and Value of Individuals

Mr.Huh notes the lecture hall is full, indicating a growing audience .
He expresses regret for those who couldn’t enter due to limited space, stating that a larger building is needed .
He emphasizes the preciousness of each individual, considering them both disciples and teachers .

#2 (00:01:00) Nature as a True Teacher

Mr.Huh states that he is not a teacher but a divine being (“신인”), and true teachers are found in nature .
He uses the example of autumn leaves to illustrate how nature teaches about the cycle of life and the consequences of greed .
pine trees, with their smaller leaves and less “greed” for sunlight, remain green in winter, symbolizing resilience and moderation .
He contrasts this with deciduous trees that shed leaves, likening them to greedy people who thrive for a season but face hardship later .
Tropical leaves, despite their size, do not fall, demonstrating adaptation to their environment .
He concludes that nature teaches the importance of moderation and stability, comparing it to managing a household through economic downturns .
He warns against reckless spending during prosperity, which can lead to debt during “winter” (hard times) .

#3 (00:04:00) Unspoken and Spoken Teachings

Mr.Huh introduces the concept of “Mujeong Seolbeop” (무정설법), meaning teachings without words, where nature itself provides lessons .
He contrasts this with “Yujeong Seolbeop” (유정설법), which are teachings conveyed through human language and emotion .
He explains that a diligent farmer’s field speaks of gratitude, while a lazy farmer’s field shows neglect and “curses” .
He suggests that observing the success of others (like a friend’s thriving rice paddy) can lead to self-reflection and a desire for improvement .
He asserts that for intelligent people, the words of parents, saints, or teachers are unnecessary; observation of reality (“Mujeong Seolbeop”) is sufficient .
He gives an example of a child observing a lazy, uneducated parent and being motivated to study hard to avoid a similar fate .
He states that merely looking at his face should inspire people to go to “Baekgung” (백궁, a Heavenly Palace) .
He clarifies that his teachings are not “Yujeong Seolbeop” but “Seopri Seolbeop” (섭리설법), which conveys the providence of the universe .
He explains that “Seopri Seolbeop” has three “gi” (energy/spirit) compared to the two “gi” of ordinary people .

#4 (00:08:00) The Sky Palace (Haneulgung) and Future Plans

Mr.Huh states that listening to his “Seopri Seolbeop” in person is a great fortune, especially for the small percentage of people who attend .
He mentions plans to build a larger lecture hall for 10,000 people, as the current 1,000-person hall is insufficient .
He implies that the audience will be responsible for building this hall, as it will be their facility .
He explains that the “Haneulgung” (하늘궁, Sky Palace) is a place where the “Governor of the Universe” (himself) resides .
He foresees that the Blue House (Cheongwadae) will eventually be renamed “Haneolgung” (한얼궁), meaning “Palace of the Korean Spirit,” distinct from his “Haneulgung” .
He describes a future “World Emperor’s Palace” in Yeongjongdo, with a dedicated highway for his commute, free of traffic lights .
He credits former President Chun Doo-hwan with creating the highway to Yeongjongdo, anticipating his future needs .
He details the geography of Yeongjongdo, formed by connecting two islands, and the location of the future Emperor’s Palace at Wangsan, offering views of 33 islands and clear, deep blue water .
He contrasts the clear waters of Wangsan with the muddy tidal flats of other parts of Yeongjongdo, expressing his preference for the former .
He highlights the strategic location of Wangsan, with views of China and direct sea routes to major Asian cities .
He emphasizes that this location offers unobstructed access by air, sea, and land .

#5 (00:16:00) Love, Morality, and Human Nature

Mr.Huh discusses human tendencies to rationalize their own actions while condemning others, using the phrase “If I do it, it’s love; if others do it, it’s an affair” .
He argues against rigid moral judgments, especially regarding love and relationships, suggesting that human-made commandments can be overly restrictive .
He uses analogies of looking at other restaurants or admiring beautiful people to illustrate the natural human inclination to appreciate variety .
He mentions that in some cultures, like the US, it’s customary for presidents to kiss each other’s spouses as a diplomatic gesture, which might shock Koreans .
He explains that such customs, like spouses standing next to different leaders for security, are designed to prevent terrorism .
He criticizes the human tendency to rationalize one’s own safety and morality while judging others harshly .
He notes the abolition of adultery laws in Korea, suggesting that society is moving away from overly restrictive moral codes .
He defines “commandments” (계명) as promises between heaven and humans, distinguishing between “Old Testament” (구약) and “New Testament” (신약) .
He differentiates between human-to-human promises (약속), contracts (계약), and international treaties (조약) .
He states that keeping promises is “good” (선), while breaking them is “evil” (악) .
He asserts that heaven permits all human emotions, but human-made laws are for maintaining order .
He believes that following heaven’s order naturally leads to adherence to human laws .
He criticizes religious commandments for being too strict .
He encourages reflection on the passage of time, comparing it to autumn, and preparing for the afterlife (“Baekgung”) .
He emphasizes that his words are “Providence Sermons” and should be heeded .
He advises against blaming others and to study diligently .
He reiterates the “love for oneself, affair for others” concept .
He claims that politicians often break their promises, making people victims .
He suggests that people should reflect on their choices in electing leaders .
He proposes reducing the number of National Assembly members, citing Korea’s smaller size compared to the US .

#6 (00:24:00) The Meaning of “Mind” and Ancient Wisdom

Mr.Huh explains the Chinese character for “now” (今) combined with “mind” (心) to form “thought” (念), symbolizing a clean, present mind .
He contrasts this with the character for “evil” (惡), which he interprets as two snakes (뱀) coiling in the heart, representing evil thoughts .
He discusses how different prefixes change the meaning of “mind,” reflecting past experiences, ideologies, or aspirations .
He uses the example of missionaries in the past needing medical skills (like Underwood) to gain acceptance and effectively spread Christianity, rather than just relying on scripture .
He likens his own arrival to a father bringing gifts to his children, implying that he brings “healing” and “beauty” to humanity .
He states that his presence makes people beautiful and happy .
He claims that Chinese characters (한문) contain ancient wisdom, predating the Bible by 10,000 years .
He interprets the character for “prohibit” (禁) as two trees (생명나무 and 선악과 나무) under a roof, symbolizing the prohibition against judging others with good and evil .
He further analyzes the character for “devil” (魔), showing how it combines “ghost” (鬼) with the two trees, representing a ghost tempting one to transgress .
He connects the character for “boat” (船) with the number eight (八) to represent Noah’s Ark, carrying eight people .
He interprets the character for “create” (創) as “earth” (土) and “wind” (風) from a mouth, symbolizing God creating humans from dust and breath .
He concludes that ancient texts like the Tripitaka and the Bible are embedded in Chinese characters .
He reiterates that a mind occupied by “two snakes” (good and evil) is an evil mind .
He emphasizes the importance of recognizing nature as a “Mujeong Seolbeop” teacher and his own “Seopri Seolbeop” .
He states that listening to his teachings brings happiness .

#7 (00:33:00) Overcoming Suffering and the Four Pains

Mr.Huh advises the audience to let go of their suffering .
He contrasts the life of Siddhartha Gautama (Buddha), who had everything and sought to escape the palace, with ordinary people who strive to build their own “palaces” .
He explains that having everything can lead to the realization that it’s “nothing” .
He describes how Siddhartha had no need for money or possessions, as his needs were always met .
He claims to sleep deeply for only one hour, equivalent to ten hours of ordinary sleep, because he doesn’t experience the “fear” or “suffering” that causes restless sleep .
He lists the “four pains” (우비고애): depression (우울), sorrow (비애), agony (고뇌), and lamentation (애통) .
He corrects a miswritten character, clarifying that the third pain is “agony” (고뇌) .
He explains that these four pains are interconnected and can lead to conditions like depression .
He uses the example of Steve Jobs, a wealthy individual who faced terminal pancreatic cancer, to illustrate that wealth cannot prevent suffering .
He states that illness is an “invitation from heaven” .
He claims that ordinary humans are not worthy of a direct invitation from heaven, but those who watch his YouTube videos and come to his lectures are “invited” due to their good deeds .
He asserts that he came to fundamentally resolve these four pains for humanity .
He encourages the audience to empty their minds of these pains, which can lead to miracles like improved health and appearance .

#8 (00:41:00) Dream Interpretation and the Brain

A student asks about a precognitive dream where they prevented an assassination attempt on Mr.Huh .
Mr.Huh explains that the human brain can create vivid dramas in dreams without conscious direction .
He describes the brain’s vast network of synapses and neural connections that produce these dream scenarios .
He claims to visit people’s homes in their dreams, causing them to recognize him .
He differentiates between passive (dreaming) and active (waking) brain states, stating that dreaming means the “self” is still active .
He explains that rapid eye movement (REM) during sleep is a remnant of primitive survival instincts, where ancestors had to be vigilant against dangers like snakes and tigers .
He recounts a personal experience of living with centipedes in his childhood home, which he had to endure silently .
He dismisses the student’s dream as a “개꿈” (meaningless dream), not a precognitive one .

#9 (00:49:00) Cheondojae (Ancestral Rites) and the Nature of Existence

Another questioner asks about the purpose of Cheondojae (천도재), Buddhist rites for ancestors .
Mr.Huh notes that fewer people perform Cheondojae now, but it helps temples financially .
He explains that Cheondojae is a prayer for ancestors to go to a good place .
He introduces the concept of “유무” (existence and non-existence) and how humans categorize things into pairs like good/evil, beautiful/ugly, happiness/unhappiness .
He states that human existence has four stages: Saengyu (생유, living), Bonryu (본류, being born), Sayu (사유, dying), and Jungyu (중유, intermediate state after death) .
He explains that “Jungyu” is the 49-day period after death where the soul (중음신) awaits reincarnation, neither fully human nor in the afterlife .
He suggests that Cheondojae is performed by descendants to “cheer on” their ancestors during this anxious period, hoping they reincarnate into a better life .
He claims that ordinary people’s prayers are ineffective, so a “clean” monk’s chanting is believed to be necessary .
He asserts that Cheondojae primarily benefits the living descendants by providing comfort, but it doesn’t change the ancestor’s predetermined destination .
He gives examples of vastly different reincarnations, from a wealthy heir to a child born with AIDS in a poor African country .
He states that those born in such difficult circumstances are often people who accumulated good karma in previous lives, while current ancestors awaiting reincarnation may also go there .
He claims that ordinary humans cannot reincarnate as humans after death, but his followers can go to “Baekgung” .
He warns against eating food at funerals if one had a bad relationship with the deceased, as the deceased’s spirit might seek revenge .
He emphasizes that death is not an end (“무” – non-existence) but a continuation (“유” – existence) in a different form .
He argues that the concepts of “existence” and “non-existence,” and “life” and “death,” are ultimately the same .
He introduces the concept of “일시무시일” (no beginning to the beginning) and “일종무종일” (no end to the end), meaning there is no true beginning or end to existence .
He states that humans mistakenly perceive a beginning and end, leading to fear of death .
He encourages a positive outlook on death, viewing it as an opportunity for a better next life or a journey to “Baekgung” .
He suggests that followers will feel relieved and even eager to die, knowing they are going to “Baekgung” and can help their families from there .
He concludes that Cheondojae, as a cultural practice, is not inherently bad, as it offers comfort and supports Buddhist monks .
He advises followers to place his picture in coffins and temples for blessings .

#10 (01:05:00) The “Battery” of Humanity and Divine Intervention

An audience member asks about reincarnation, animal souls, and the awareness of past lives .
Mr.Huh uses the analogy of a dead cellphone battery to describe humanity: full of potential but unable to function .
He claims that the Korean War (6.25) was a divine event, occurring in the year of his birth, symbolizing a “sacrifice of flesh” (육이요) .
He criticizes traditional religious sacrifices, like the mass slaughter of animals in ancient Israel, as “murder” .
He recounts the story of Jesus overturning the tables of money changers in the temple, highlighting the corruption within religious institutions .
He reiterates that humanity is like a “power-outage” (정전) cellphone, unable to use its inherent functions .
He references the story of Sodom and Gomorrah, where God would have spared the cities for even one righteous person, but none were found .
He interprets “Sodomy” as referring to homosexuality, implying that the cities were destroyed due to widespread immorality .
He describes the vastness of the universe, comparing Earth to a tiny speck within the sun, and the sun to a speck within “Baekgung” .
He explains the precise distances and sizes of celestial bodies, like the moon and sun, are designed to appear equal in size from Earth, creating phenomena like eclipses .
He asserts that the universe is meticulously designed and planned, with all celestial bodies in continuous rotation .
He explains that when a person dies, their “혼백” (honbaek – soul and spirit) leaves the body .
He describes “백” (baek – spirit) as residing in the eyes, nose, mouth, and ears, and its absence indicates death .
He gives an example of two drowning victims, one whose “혼” (hon – soul) returned after resuscitation, and another whose “혼백” had left, indicating irreversible death .
He explains that “혼” can leave the body and return, but if “백” is also gone, it’s permanent .
He mentions that doctors check for the presence of “백” in the eyes to confirm death .
He describes “혼” as being able to wander during sleep, sometimes leading to sleepwalking (몽유병), where the person is unaware of their actions .
He states that actions committed during sleepwalking can be deemed innocent .
He explains that the brain is the first organ to decay without oxygen and relies on glucose for energy .
He mentions experiments where his name (허경영) can preserve milk, but not bread, due to differences in surface area and susceptibility to contamination .
He claims that calling his name prevents things from spoiling .
He explains that the “백회” (Baekhoe) point on the head is a “charger” that connects to cosmic energy .
He demonstrates his ability to restore strength by “opening” the Baekhoe point, contrasting it with the weakness experienced when it’s “blocked” .
He claims that his name is recognized by all of nature and can transmit infinite energy because he created them .
He asserts that his words have power over physical ailments like rhinitis and bronchitis .

#11 (01:28:00) Advice on Life, Wealth, and Discipleship

An audience member presents a poem dedicated to Mr.Huh, praising his wisdom and leadership .
Mr.Huh reiterates that he has “cured” the person’s Baekhoe point, making them strong .
He advises an elderly woman to sell her rental properties (gosiwon, multi-family homes) because they are a “declining industry” due to decreasing youth population and increasing elderly in nursing homes .
He recommends simplifying one’s life and reducing possessions to find happiness, as excessive wealth brings more worries and potential for theft .
He shares anecdotes of corruption within companies and government, where employees and officials steal vast sums, causing immense stress for those in charge .
He argues that large homes and empty rooms can drain one’s “gi” (energy) and cause stress, while small, cozy homes foster happiness .
He advises the woman to live simply, focusing on coming to “Haneulgung” and preparing for “Baekgung” .
He suggests that with the “National Dividend” (국민 배당금), people won’t need to be overly ambitious and can live comfortably while preparing for the afterlife .
A Christian elder expresses his support for Mr.Huh, despite his family’s religious background, and mentions that many pastors secretly support him .
Mr.Huh tells the elder that he doesn’t need to bring his family to “Haneulgung” as he can save them from “Baekgung” .
He uses the analogy of a child following their mother to the market for treats to illustrate how those with “affinity” (인연) will naturally follow him .
He advises the elder to continue his work but also to train disciples (제자) who can carry on his mission, rather than just focusing on financial gain .
He explains the hierarchy of religious followers: “교인” (churchgoers), “신도” (believers with a purpose), “성도” (saints who follow teachings), and “제자” (disciples who embody the teachings) .
He encourages the elder to make his business partner a “공인중개사” (certified real estate agent) who can also follow his path .
Shin Mi-gyeong, a promoter, shares her story of being saved by Mr.Huh and actively promoting him, even facing legal issues .
Mr.Huh clarifies that her voluntary promotional activities are not illegal electioneering, but formal campaigning will require official authorization during election periods .