June 14, 2020-150th-Lecture on spiritual concepts, current events, and personal anecdotes, followed by Q&A and blessings

Character Profiles

Heo Kyeong-yeong | Speaker | Delivers a lecture at Haneulgung, discussing various topics from spirituality to social issues.
Jeong Jae-hong | Speaker | Shares a dream experience and asks Heo Kyeong-yeong for an interpretation.
Seong Jae-gi | Founder of Men’s Solidarity | Deceased, known for his controversial activism.
Seoul National University Student | Questioner | Asks about support for artists.
Watermelon Farmers (Seong Baek-deuk, Nam Sun-deuk) | Farmers | Cultivate unusually large watermelons with Heo Kyeong-yeong’s photo.
Kidnapped Woman | Victim | Saved from kidnappers by invoking Heo Kyeong-yeong’s name.
Kidnapper | Criminal | Releases the kidnapped woman after hearing Heo Kyeong-yeong’s name.
Soldier | Historical Figure | Spared during the Korean War after singing a song for his mother.

Scene-by-Scene Summary

#1 (00:00:00)

Heo Kyeong-yeong welcomes attendees to Haneulgung, emphasizing the significance of the event .
He uses the metaphor of a “white dragon” to describe a great leader who is initially underestimated but will eventually rule the world .
He contrasts human efforts to become saints with the impossibility of becoming a divine being, stating that humans cannot reach the level of a divine being .
He introduces himself as the divine being who governs the universe and sent figures like Jesus and Buddha to Earth .
The audience applauds his arrival .

#2 (00:01:00)

Heo Kyeong-yeong comments on the pleasant weather, noting it’s the best time of year .
He mentions a recent night hike with 170 people, a regular Saturday activity involving dinner and a hike until midnight .
He contrasts the current mild weather with extreme conditions, suggesting that great individuals emerge from harsh environments .
He cites the Jewish people’s experience in the wilderness as an example of extreme hardship .
He describes the scarcity of water in the wilderness, where owning a well made one wealthy and powerful .
He reminisces about drinking stream water as a child and visiting temples when hungry, eating dried persimmons and resting on cool temple floors .
He notes that modern society faces problems of over-nutrition .

#3 (00:04:00)

Heo Kyeong-yeong recounts treating a woman weighing over 100 kg by giving her “energy” .
He explains that humans are given free will but also infinite responsibility for their actions .
He criticizes Buddhist concepts like “mua” (no-self), arguing that it’s a flawed idea that led to Buddhism being expelled from India .
He states that Westerners misunderstand Buddhist philosophy, and in the 21st century, a divine being has come to teach the truth .
He uses analogies of elements (fire, wood, water) to illustrate the relative nature of power, where one element overcomes another .
He applies this to religious concepts, stating that all religions are relative, with heaven implying hell .
He asserts his own absolute value and the absolute nature of human existence, emphasizing that the soul is an eternal entity .
He explains that humans have infinite responsibility for their actions, which cannot be changed even through reincarnation .
He distinguishes between infinite mental freedom and finite physical freedom, noting that physical limitations restrict one’s actions .
He discusses the mind’s ability to transcend time and space, unlike the body .
He explains that past, present, and future minds are not separate, using the example of a woman’s changing feelings towards her husband .
He contrasts this with the body, which clearly shows past, present, and future through one’s appearance .
He claims to be able to discern a person’s past life by looking at their face, giving examples of scholars and laborers .
He concludes that the body reflects one’s past life, while the mind’s past, present, and future are indistinguishable .

#4 (00:11:00)

Heo Kyeong-yeong reiterates that all religious concepts, like those in Buddhism (mua, nirvana, enlightenment), are relative and ultimately flawed .
He challenges the idea that anyone has achieved Buddhahood on Earth, calling it a “word game” .
He explains that he shares these insights to help people find balance amidst the teachings of various religions .
He criticizes the Buddhist concept of “mua” (no-self) and the idea of four types of self (form, sensation, perception, volition, consciousness), arguing that it reduces humans to mere objects .
He emphasizes the unique and eternal nature of the human soul, which is distinct from the physical body .
He describes near-death experiences where individuals witness their own bodies from an out-of-body perspective, confirming the existence of the soul .
He explains that the soul carries the karma of past actions, which determines its “grade” in the next life .
He gives an example of a woman giving birth to a child who was her enemy in a past life, illustrating the inescapable nature of karma .
He warns against the “mua” philosophy, stating that it absolves individuals of responsibility for their actions, which is a dangerous misconception .
He criticizes religious leaders who mislead people with such doctrines .
He uses the analogy of sunrise and sunset to explain that the existence of one thing implies the non-existence of another, a principle that applies to objects but not to the eternal human soul .
He states that he has limited time to delve deeply into philosophy and religion but wants to correct these misunderstandings .
He explains the concept of “yeon-gi-beop” (dependent origination) in Buddhism, which applies to objects (e.g., clouds and rain) but is misapplied to human souls .
He asserts that his teachings offer the true path to 100% enlightenment, unlike the flawed concepts of other religions .
He dismisses the stages of Buddhist enlightenment (right enlightenment, nirvana, liberation, bodhi, prajna, samadhi, no-self, Buddhahood) as theoretical and unachievable .

#5 (00:20:00)

Heo Kyeong-yeong claims that a divine being can instantly bless the entire universe and even specific celestial bodies .
He presents a large watermelon from his hometown, claiming it grew to an enormous size (18-20 kg) after a farmer attached his photo to it .
He states that if his photo is attached, the watermelon will not spoil and will remain fresh indefinitely .
He describes the watermelon’s appearance, comparing it to a woman’s buttocks and highlighting its unique, irregular yet systematic patterns, which he attributes to “Baekgong designers” .
He contrasts this with human-made designs, emphasizing the superiority of divine creation .
He asserts that humans cannot create a watermelon seed or even a grain of rice .
He describes the watermelon as “divine” and “solid,” noting its slightly elongated shape is more appealing than a perfectly round one .

#6 (00:26:00)

Heo Kyeong-yeong recounts a story of a kidnapped woman who was saved by calling out his name .
He explains that one of the kidnappers, who had watched his YouTube videos, recognized his name and decided to release her, fearing karmic repercussions .
He emphasizes that the woman did not report the incident to avoid further danger .
He notes that many of his YouTube viewers are “underground” and don’t openly admit it .
He suggests that his videos, which advocate for helping the poor, resonate with people facing financial hardship, even criminals .
He shares a story from the Korean War where a soldier was spared by an enemy soldier after singing a song for his mother, highlighting the power of shared human connection .
He advises people to think of him when angry at their spouses, as enduring insults can cleanse one’s karma .
He reiterates that the human soul is eternal and cannot be destroyed, unlike material objects .
He warns against those who deny the existence of the soul, as they are more likely to commit sins .
He cautions against scrutinizing or speaking ill of those who come to Haneulgung, as it can lead to negative karma and prevent them from reaching Baekgong .
He states that only divine actions are true, and human actions are not .
He criticizes the relative nature of religious doctrines, using the example of sunrise and sunset, which applies to physical phenomena but not to the eternal human soul .
He asserts that religious theories of enlightenment are not real and that human effort alone cannot bring about change .
He defines man-made Buddhas, whether physical or mental, as “idols” or “illusions” that disappear before a divine being .
He claims that people are living for illusions but have been fortunate to encounter the “reality” (himself) .
He states that a single word from him can bless the entire universe, a power beyond human comprehension .
He contrasts Newton’s and Einstein’s understanding of physics, noting Einstein’s theory of relativity, which explains how time is perceived differently based on one’s emotional state .
He claims to surpass Einstein, as he can bless the moon and Earth without even looking at them .

#7 (00:40:00)

Heo Kyeong-yeong introduces two individuals who served as election campaign managers in Suyeong-gu, Busan .
He performs a demonstration of his power, blessing the universe and then removing the blessing, causing the individuals to lose their strength .
He emphasizes that his blessings work instantly across vast distances, unlike anything seen in other religions .
He states that the world will soon be divided into those who have received his blessing and those who haven’t, with the blessed having a significant advantage in all aspects of life .
He mentions that blessings can be received through a “blessed cellphone” and warns against using “O-ring tests” to verify his power, as it’s a human attempt to confirm a divine entity .
He encourages people to continue supporting his campaign managers, predicting good results .

#8 (00:44:00)

Jeong Jae-hong is introduced to share a dream, and Heo Kyeong-yeong praises his singing, noting its popularity in the US .
Heo Kyeong-yeong then discusses the Titanic, explaining that its name, meaning “our ship will not sink even if the sky splits,” ironically led to its demise .
He showcases a video of himself performing a powerful kick, claiming to be faster than a 20-year-old and capable of subduing a million people with a single word .
He demonstrates his kick on three people, emphasizing its speed and precision, even with shoes on .
He warns against underestimating him, comparing himself to a lion or tiger whose power is immense and unexpected .

#9 (00:50:00)

Jeong Jae-hong shares three dreams: fighting as a soldier, caring for a child, and seeing a large crowd gathered for Heo Kyeong-yeong, with news headlines about him being a “divine being” .
Heo Kyeong-yeong dismisses the dreams as “ordinary dreams,” explaining that only dreams dreamt just before waking (around 7 AM) are often prophetic .
He differentiates between “release dreams” (haesomong), which process daily fatigue or emotions, and prophetic dreams (yejimong), which offer warnings or guidance .
He advises that if one has a strange dream before a flight, they should not travel, unless they have received his blessing .
He states that major accidents or life-threatening events are always preceded by warnings, which people often overlook .
He highlights the prevalence of serious illnesses and accidents in society, emphasizing the tragic nature of human life .
He concludes that meeting him is the greatest fortune in this life, as it offers an escape from suffering .

#10 (00:56:00)

A Seoul National University student asks about support for artists, noting the poor economic conditions for them .
Heo Kyeong-yeong criticizes Korea’s tax system, specifically the numerous deductions that benefit the wealthy, resulting in 100 trillion won in lost tax revenue .
He proposes eliminating these deductions and value-added tax refunds to increase tax revenue to 800-1000 trillion won .
He dismisses proposals for basic income from other politicians as unrealistic without drastic cuts to government spending and the number of national assembly members .
He pledges to abolish welfare budgets and instead provide “national dividends” to citizens, with higher amounts for the less wealthy .
He promises substantial support for artists, including funding for activities and housing, which he believes will generate immense wealth and cultural value for the nation .
He envisions creating a “Heo Kyeong-yeong Opera” that would depict his life story and achieve global success, transforming the perception of artists from “vagrants” to respected creators .

#11 (01:02:00)

A question is raised about Seong Jae-gi, the founder of Men’s Solidarity, who died during a protest, asking if he went to a good place and if his death was predetermined .
Heo Kyeong-yeong clarifies that Seong Jae-gi’s death was an accident, not a suicide, as he intended to make a statement .
He emphasizes that suicide is the greatest act of disrespect to one’s parents, as life is a gift from them .
He criticizes the formation of “Men’s Solidarity” as undesirable, arguing that it creates division and fosters an inferiority complex among men .
He advocates for “human solidarity” for global unity, not gender-based divisions .
He states that individuals should solve their own problems rather than relying on groups .
He announces his plan to establish the “Heo Kyeong-yeong Scholarship Foundation” to help high school and college students, aiming to improve his public image beyond “women issues” .
He explains the complex legal and financial requirements for establishing the foundation .
He asserts that his past “playboy” image has served its purpose in demonstrating his masculinity, and now it’s time to focus on global contributions .

#12 (01:08:00)

A question is asked about the causes and solutions for sinkholes, suggesting factors beyond excessive groundwater use .
Heo Kyeong-yeong explains that sinkholes are caused by the “rebellion of groundwater,” where excessive pumping of spring water (like Samdasoo from Hallasan) creates underground cavities .
He also attributes sinkholes in Seoul to aging and leaking sewer pipes, which erode soil and create underground spaces .
He warns that sinkholes can appear suddenly, causing multiple fatalities .
He emphasizes the constant danger in life, where one’s fate can change in an instant, and advises cherishing every moment with loved ones .
He states that separation is an inevitable part of human existence, whether through illness or accidents, and that people should always be mindful of this .
He encourages listeners to always remember Baekgong and heed his words .

#13 (01:13:00)

Heo Kyeong-yeong mentions the “Baekgong watermelon” created by Seong Baek-deuk and Nam Sun-deuk in Buyeo, which grew unusually large after his photo was attached .
He clarifies that his scholarship foundation will be named “Heo Kyeong-yeong Scholarship Foundation,” not “Baekgong Scholarship Foundation,” and that a “Heo Kyeong-yeong Bank” will also be established .
He recounts the farmers’ testimony that “angels” helped them cultivate the watermelons, a claim he asserts is true .
A staff member confirms the story, adding that the farmers, who had previously suffered from poor eyesight and hearing, experienced healing after meeting Heo Kyeong-yeong .
The staff member describes the immense size of the watermelons, which are considered the largest and best in Korea, and how the farmers’ devotion to Heo Kyeong-yeong led to angelic assistance .
Heo Kyeong-yeong then presents a riddle about a “four-island, no-island” place where a cow’s cry is heard, revealing it to be the Korean Peninsula .
He explains that Korea is geographically unique, surrounded by water on three sides and connected to China only by Baekdusan, which itself is divided by water .
He interprets the “cow’s cry” as his own voice .
He states that ordinary people cannot understand his divine nature .
He warns that those who do not receive his blessing will struggle to survive in the coming era, while those who support him will receive blessings for generations .
The event concludes with applause .

#14 (01:21:00)

Heo Kyeong-yeong prepares to give a final “energy” blessing .
He explains that the body, mouth, and mind are tools for both sin and merit, referring to them as the “three karmas” (shin-gu-ui sam-eop) in Buddhism .
He also identifies “greed, anger, and foolishness” (tam-jin-chi) as three poisons that cause illness and suffering .
He proposes that invoking his name, “Heo Kyeong-yeong,” can eliminate these three karmas and three poisons .
He contrasts this with Buddhist practices of keeping precepts, diligent effort, and generosity, which he deems difficult for ordinary people .
He asserts that receiving his blessing, holy spirit, and angels is a simpler and more effective way to overcome these negative forces .
He emphasizes that he gives the Holy Spirit directly, rather than requiring adherence to precepts .
He then bestows the Holy Spirit upon the audience, commanding it to enter and heal all diseases .
He blesses those struggling with money, children, housing, and legal issues, wishing for their problems to be resolved .
He even blesses those who are considered unattractive, wishing for them to become handsome .
The audience applauds his blessings .

Other Useful Information

Haneulgung (Sky Palace): The location where Heo Kyeong-yeong delivers his lectures.
Baekgong (White Palace): A spiritual realm mentioned by Heo Kyeong-yeong.
Blessings: Heo Kyeong-yeong claims to bestow blessings that can affect various aspects of life, from physical health to financial success.
karma: The concept of actions and their consequences, which Heo Kyeong-yeong frequently references.
“Mu-a” (No-self): A Buddhist concept that Heo Kyeong-yeong criticizes as flawed.
“Yeon-gi-beop” (Dependent Origination): A Buddhist concept that Heo Kyeong-yeong argues is misapplied to human souls.
Heo Kyeong-yeong Scholarship Foundation: A planned initiative to provide financial aid to students.
Heo Kyeong-yeong Bank: A future institution mentioned by Heo Kyeong-yeong.
“Three **karma**s” (Shin-gu-ui Sam-eop): Actions of body, mouth, and mind that lead to sin or merit.
“Three Poisons” (Tam-jin-chi): Greed, anger, and foolishness, which cause suffering.