6910270118 Heo Kyeong-yeong’s Haneulgung Lecture October 27, 2019

-Lecture on various topics including politics, social issues, personal decisions, and spiritual concepts, followed by a Q&A session.

1. Character Profiles

Heo Kyeong-young | Speaker | A self-proclaimed divine being (“신인”) and “본태양” (original sun) who claims to possess 12 powers and world unification energy. He is presented as a figure who can change people’s fate and lead them to “백궁” (heavenly palace).
Confucius | Historical Figure | An ancient Chinese philosopher whose teachings on the afterlife are contrasted with Heo Kyeong-young’s.
Jesus | Religious Figure | A central figure in Christianity, mentioned in the context of different eras and spiritual powers.
Buddha (Sakyamuni) | Religious Figure | The founder of Buddhism, mentioned in the context of spiritual enlightenment and “고리” (ring/circle).
Jo Guk | Political Figure | A former minister whose family faced public scrutiny and legal issues, used as an example in a discussion about judicial fairness and public perception.
Park Geun-hye | Political Figure | A former president, whose impeachment and subsequent imprisonment are discussed in the context of political betrayal and public sentiment.
Moon Jae-in | Political Figure | The current president, whose political ideology and challenges in controlling various factions are mentioned.
Kim Hyang-rim | Audience Member | A Canadian resident who came to meet Heo Kyeong-young, asking about youth dialogue and experiencing his energy.
Park Jung-woo | Audience Member | A Vietnamese resident who presented “치명” (Cheddar wood) as a gift and explained its properties.
Lim Chae-woong | Audience Member | A resident who asked about the “영봉” (spiritual peak) of Bang-eo Mountain and its significance.
Goo In-hoe | Historical Figure | Founder of LG Group, whose father’s grave on Bang-eo Mountain is mentioned in a story about feng shui and fate.
Seo Jae-pil | Historical Figure | A historical figure whose potential rehabilitation and historical evaluation are discussed.
Gwanghaegun | Historical Figure | A Joseon Dynasty king whose historical evaluation is discussed.

3. Scene-by-Scene Summary

#1 (00:00:00) Welcome and Introduction

Heo Kyeong-young welcomes the audience to Haneulgung, a sacred place where stepping on the ground can change one’s fate .
He contrasts Confucius’s view on the afterlife with his own, stating that those who meet him will live in “백궁” (heavenly palace) .
He introduces himself as a divine being with 12 powers and world unification energy, inviting applause .
He mentions that those inside have touched his hand, while those outside watching on YouTube should pay close attention .
He discusses plans for a new, larger building to accommodate 10,000 people, and eventually a 100,000-person capacity building resembling the US Capitol with an “Eastern lamp” .
He criticizes the design of the Korean National Assembly building, calling it a “생이” (funeral bier) building that promotes conflict .
He explains that the National Assembly building is the “tail of the dragon,” with the 63 Building as the “head,” causing constant political instability .
He warns that serving as a National Assembly member in such a location can be detrimental .

#2 (00:06:17) Political Commentary and Criticism

Heo Kyeong-young criticizes the National Assembly’s role in ministerial confirmation hearings, arguing that the president should have the sole authority to appoint ministers .
He expresses anger at the 62 Saenuri Party members who “betrayed” former President Park Geun-hye, despite now carrying the Taegeukgi (Korean flag) .
He states that the current Taegeukgi protesters are the ones who caused Park Geun-hye’s imprisonment and surgery, not the Democratic Party .
He emphasizes that political parties have different ideologies, and their pursuit of those ideologies is legitimate .
He clarifies that his criticism of the Taegeukgi protesters is not personal, as he considers them “elders” who will receive national dividends .
He argues that the protesters’ actions are counterproductive to Park Geun-hye’s release, as it makes her appear as a political force .
He advises them to remain silent for Park Geun-hye’s release, as continued protest will only delay it .
He criticizes the constant blaming of the president for difficulties, urging people to be more discerning .
He states that he criticizes both Taegeukgi and candlelight protesters, as well as both left and right factions, calling for them to step aside for him .
He asserts that he does not dislike either the left or the right, but believes their excessive conflict is harmful .
He reiterates that the president should be able to appoint ministers without parliamentary interference, as the president bears the ultimate responsibility for governance .
He suggests that President Moon Jae-in appointed Jo Guk to control various left-wing factions, highlighting the need for a moderate figure .
He warns that constant political infighting and attempts to destabilize the president will lead the country to ruin .
He states that he came to Earth to correct such issues .

#3 (00:14:00) Judicial System and Personal Decisions

Heo Kyeong-young discusses the case of Jo Guk, arguing against “witch hunts” and emphasizing the importance of “restorative justice” over purely legal judgments .
He criticizes the excessive development of law, citing the fall of Rome as an example .
He argues that Jo Guk, as a university professor, did not commit a “deadly sin,” and that common practices like signing certificates are often handled by subordinates .
He suggests that overly “prim” ministers are not beneficial and that an “AI minister” might be better .
He expresses his anger at the political actions against Park Geun-hye by 62 right-wing politicians .
He emphasizes the need to protect families from public destruction, citing Jo Guk’s family as an example .
He criticizes the high rate of lawsuits in Korea compared to Japan, calling it a global problem .
He argues that a minister does not need to be perfectly “clean” and that the president should have the authority to appoint anyone they deem fit, even those with past issues .
He proposes that if he becomes president, he will suspend and re-establish the constitution to change the legal framework, giving the president full authority and responsibility .
He states that his words always follow a “middle path,” transcending left and right ideologies .
He introduces his “천법” (heavenly law) as superior to Buddhist “심법” (mind law), Christian “행법” (action law), and Confucian “예법” (ritual law) .
He explains that understanding his “천법” will reveal why he criticized the Taegeukgi movement .
He emphasizes that daily decisions, like choosing between attending his lecture or going on a foliage trip, determine one’s fate and future life .
He criticizes the media’s premature disclosure of suspect information, arguing that it causes greater harm than legal judgments .
He states that if he becomes president, the legal system will change, and criminal cases involving family members will be handled discreetly .
He claims that his policies, such as national dividends of 1.5 million won for seniors and 2.2 million won for those over 65, will appeal to right-wing voters .
He predicts that when he appears on TV to discuss his policies, people will realize he offers solutions for their lives, including marriage and childbirth benefits .
He addresses the issue of divorce, calling it a “divorce disease” and expressing concern about parents having to raise grandchildren due to their children’s divorces .
He introduces another type of “divorce disease” (몽유병, sleepwalking), where the soul leaves the body, leading to unconscious actions .
He explains that during sleep, muscles are paralyzed to prevent movement, but in sleepwalking, the body moves with the dream, making the person not guilty of actions committed .
He concludes that people are “decision-making disabled” and need his guidance for important life choices .
He proposes a system where defendants can choose between a human judge or an AI judge, with the lower sentence being applied .

#4 (00:30:00) The Story of a Virtuous Woman and Divine Observation

Heo Kyeong-young tells a story about a virtuous high school girl who, despite being top of her class, sacrificed her education for her brothers and volunteered at an orphanage .
He explains that “heaven’s system” observes such good deeds .
He recounts how this girl, while waiting for a bus, was offered a ride by a wealthy man who had recently lost his wife .
He emphasizes the critical decision the girl had to make about trusting the man .
The girl’s good judgment led her to marry the man, inherit his vast wealth (over 1 trillion won) after his sudden death, and elevate her family’s status .
He uses this story to illustrate that righteous actions, even without knowing feng shui, bring blessings .
He compares this woman’s fortune to the blessings received by those who come to Haneulgung .
He explains that those who live wickedly may prosper temporarily, but they are like “fattened pigs” awaiting judgment .
He states that he gives opportunities to such people, allowing them to “fatten up” before their eventual reckoning .

#5 (00:40:00) The Nature of Heo Kyeong-young and His Teachings

Heo Kyeong-young concludes the first part of his lecture, emphasizing that he is the “본태양” (original sun) and that those who come to Haneulgung are chosen from 7 billion people .
He explains that he is the “고리” (ring/circle) mentioned in various religious texts, appearing at 57 years old with the ability to unify the world and eliminate national borders .
He states that his name and essence can instantly transform all space and matter .
He claims to be the only one of his kind in the universe, with no beginning or end .
He asserts that he has extended lifespans and introduced angels, marking the “age of angels” .
He claims that seeing his face, especially up close, leads to “백궁” (heavenly palace), and that he appears in the dreams of 100 million people daily .
He states that all matter, from rocks to human neurons, recognizes him and is connected to his energy .
He explains that the human brain, particularly the cerebellum, is crucial for balance and is more important than the cerebrum .
He uses the example of dolphins, which only work for immediate rewards, to illustrate the difference between human and animal intelligence regarding delayed gratification .
He claims that his “nerve network” encompasses all matter, so he does not perceive criticism as negative .
He reiterates that those who come to Haneulgung will go to “백궁” and receive blessings, comparing it to the woman in his story who inherited vast wealth .

#6 (00:49:00) Audience Questions and Energy Demonstration

An audience member from Canada, Kim Hyang-rim, expresses respect for Heo Kyeong-young and asks how to engage in dialogue with youth .
Heo Kyeong-young performs an energy demonstration, showing that places like the White House, Blue House, temples, and cathedrals have no energy, but his name and “Haneulgung” do .
He demonstrates the presence and removal of “천사” (angels) from an audience member, explaining that angels leave if one curses or disrespects others .
He explains that men are “value-centered” in their thinking, while women are “meaning-centered” .
He advises that when persuading daughters or teenagers, one must appeal to their sense of “meaning” rather than “value” .
He uses his songs as an example of appealing to meaning, promising happiness, health, and success .
He reiterates that he will create a new system to help “decision-making disabled” humans, including judges, make better choices .

#7 (01:00:00) Korean Geography and Feng Shui

Heo Kyeong-young explains the geographical and feng shui significance of Korea, describing it as a “horse” running towards Manchuria .
He identifies Pyongyang as the “heart” of the horse (North Korean capital) and Seoul as the “stomach” (economic center) .
He explains that the northern part of Korea (above the “ribs”) is associated with ideology and spirit (e.g., Juche ideology), while the southern part (the “six viscera”) is associated with material wealth and capitalism .
He describes Baekdusan as the “horse’s nose” and the Dadohae (archipelago) as the “horse’s tail” .
He notes that the “hind legs” of the horse, particularly the Gyeongsang provinces, are powerful and produce many presidents .
He explains that “Gupabal” in Seoul was historically a “pabalma” (relay station for horses) for travel to China .
He describes how ancestors traveled by horse to Manchuria, which was originally Korean territory .
He explains that in warfare, horses were used to lead troops, similar to elephants in Europe .
He describes how tigers, when hunting, target the “buttocks” of animals, comparing this to the Gyeongsangnam-do region .
He recounts a childhood experience of retrieving meat from a tiger-killed cow .
He states that the Baekdusan area, being the “mouth of the horse,” can produce influential figures, citing Kim Il-sung and Kim Jong-il .
He explains that the central region (Chungcheong-do) is less prominent, while the “horse’s buttocks” and “head” are significant .
He also interprets Korea’s geography as the “nostrils of Asia,” essential for the continent’s survival, leading to competition between China and the US .

#8 (01:13:00) More Audience Questions and Personal Stories

Park Jung-woo from Vietnam presents “치명” (Cheddar wood), explaining its medicinal properties and how it’s formed by ants .
Kim Hyang-rim from Brazil asks about the rehabilitation of Seo Jae-pil and Gwanghaegun, and shares her experience of fasting to strengthen her faith in Heo Kyeong-young .
Heo Kyeong-young discusses the historical evaluations of Seo Jae-pil and Gwanghaegun, acknowledging the complexities of historical judgment and the role of historians .
Lim Chae-woong asks about a “spiritual peak” he saw on Bang-eo Mountain .
Heo Kyeong-young explains that Bang-eo Mountain was a strategic location during the Korean War and that its name changed due to its defensive role .
He confirms the existence of the “영봉” (spiritual peak) on Bang-eo Mountain, describing it as a “독수리 머리” (eagle’s head) that appears and disappears .
He states that this peak is associated with the emergence of many Korean chaebols (conglomerates) .
He recounts a story about the LG Group founder, Goo In-hoe, whose father’s grave on Bang-eo Mountain was a powerful “명당” (auspicious site), and how disturbing an old tombstone there led to Goo In-hoe’s sudden death .
He clarifies that the “eagle’s head” is actually a “봉황” (phoenix) figure, specifically a “봉황입수형” (phoenix entering water) or “봉황포란형” (phoenix incubating eggs) .
He points out his hometown, Tosil, on a map, describing it as a basin where he used to herd cattle .
He mentions that his grandfather’s grave on Bang-eo Mountain is a “dragon’s eye” site, destined to produce three generations of emperors, including himself .
He compares his lineage to that of Jesus, emphasizing a spiritual connection despite formal family lines .
He describes his childhood experience of herding cattle and carrying firewood from Tosil, a treeless area, for 20 ri .

#9 (01:36:00) Final Blessings and Policies

Heo Kyeong-young reiterates that he is the “본태양” (original sun) from “백궁” (heavenly palace), the source of all energy .
He explains that his presence on Earth means that the “본태양” energy is directly available to people .
He addresses a question about his debt relief policy, stating that all bank collateral loans taken before he becomes president will be forgiven .
He clarifies that real estate investments with multiple properties will be covered if they are under 500 million won, and up to two houses are eligible .
He confirms that insurance loans will also be covered, freeing individuals from debt, excluding businesses .
He concludes by offering blessings and energy for health, wealth, harmonious marriages, and problem-solving for children’s issues, marriage, employment, and promotions .
He extends these blessings to all present in the lecture halls and those watching remotely .