2026.08.24 It’s someone who tries to go to heaven without doing good deeds. Someone who tries to get results without causes.

2026.08.24 It’s someone who tries to go to heaven without doing good deeds. Someone who tries to get results without causes.

This excerpt captures a speech by Heo Kyung-young, a South Korean politician and spiritual leader, to his followers. Heo critiques societal shortcomings and outlines his unique worldview, emphasizing the importance of personal virtues and his role as a divine figure. The core message revolves around the pitfalls of a materialistic and pleasure-seeking society, contrasting it with his teachings on spiritual enlightenment and the path to “heaven.”

Heo Kyung-young’s Critique of Society and the Path to Enlightenment

The Four Types of Foolish People
Heo Kyung-young identifies four types of “foolish people” who fail to achieve true success or spiritual enlightenment. This framework is impressive because it distills common human failings into clear, actionable insights, highlighting the importance of effort, patience, and moral conduct over shortcuts or superficial desires. It’s a direct challenge to the prevalent “get rich quick” mentality.

세상에 어리석은 사람들은 이 문 안에 들어가기가 어려워. 어리석은 사람에 네 가지 어리석은 사람이 있어요.
It’s hard for foolish people to enter this gate. There are four types of foolish people.

공부하지 않고 도통하려고 하는 사람이 더 우매한 사람입니다. 공부하지 않고 성공하려고 하는 자가 바로 우매한 자입니다.
The person who tries to achieve enlightenment without studying is the most foolish. The one who tries to succeed without studying is truly foolish.

노력하지 않고 부자가 되려고 하는 자, 이 사람도 어리석은 자예요. 무력하면서 부자를 꿈꾸는 사람들, 이렇게 하다가 주식을 하면서 월급 다 날아가고.
The one who tries to become rich without effort, this person is also foolish. People who dream of being rich without effort end up losing all their salary through stock investments.

인내하지 않고 성공하려 하는 사람. 성공은 뭐가 기초가 된다고? 인내, 인내고 공부와 노력과 인내, 이 세 가지가 성공의 기본 요소야.
People who try to succeed without patience. What is the foundation of success? Patience, patience, and study, effort, and patience—these three are the basic elements of success.

복을 짓지 않고, 천국 가려고 하는 사람이야. 원인 없는 결과를 얻으려고 하는 사람.
It’s someone who tries to go to heaven without doing good deeds. Someone who tries to get results without causes.

Gandhi’s Seven Principles for a Nation’s Downfall and Heo’s Interpretation
Heo Kyung-young references Gandhi’s seven principles that lead to a nation’s downfall, offering his own interpretations. This section is particularly insightful as it connects historical wisdom with contemporary issues, emphasizing the moral and ethical decay that Heo believes plagues modern society. His examples, like reckless stock investment or prioritizing pleasure over family, are sharp criticisms of current behaviors.

간디가 말한 무원칙 몇 가지죠? 일곱 가지. 간디는 비슷한 말을 했어요. 무원칙, 원칙 없는 정치.
How many unprincipled things did Gandhi talk about? Seven. Gandhi said something similar. Unprincipled, politics without principles.

양심 없는 쾌락, 무양심, 양심이 없는 자가 쾌락을 추구하는 말입니다. 돈도 마찬가지로 양심 없이 막 주식에 투자하고, 양심 없이 부모 재산을 빌려서 하는 것.. 아버지 장만을 빌려서 해가지고 막 날려버리고, 이러면 되겠나?
Pleasure without conscience, unconscionable, it means someone without conscience pursuing pleasure. Money is the same; investing in stocks without conscience, borrowing parents’ assets without conscience… borrowing from father’s savings and just blowing it all, is that okay?

노력 없는 재물이야. 노력을 해야 되는 거야. 한 푼 두 푼을 모아 돈을 모으는 것이 바로 재물인 겁니다.
Wealth without effort. You have to put in effort. Accumulating money bit by bit is what true wealth is.

인격 없는 교육, 아, 인격이 없는 교육을 해 가지고 애들 다 망가뜨려 버렸어요. 이게 나라가 망하는 일곱 가지 원인이에요.
Education without character, ah, they ruined all the kids with education without character. These are the seven reasons a nation falls.

희생 없는 종교야. 희생이 없는 종교를 여러분들이 하고 있단 말이야. 전 세계 종교가 희생을 잃어버렸어.
Religion without sacrifice. You are practicing religion without sacrifice. Religions worldwide have lost their sense of sacrifice.

환경 없는 과학은 뭐예요? 과학이 발전됐는데 너무 지구 환경을 망가뜨리지, 과학이 발전될수록 공장이 많이 생기지, 이래서 환경이 파괴됐다.
What is science without environment? Science has developed, but it’s destroying the Earth’s environment too much; as science develops, more factories are built, leading to environmental destruction.

The Three Stages of Societal Change: Reform, Revolution, and Judgment
Heo Kyung-young presents a unique historical and eschatological framework: reform (개혁), revolution (개벽), and judgment (심판). This is a powerful narrative that positions him as the ultimate solution to humanity’s persistent failures. It’s a bold claim that resonates with those disillusioned by conventional political and religious systems, offering a clear, albeit radical, vision for the future.

정치가 막 서로 막 이념 싸움하고 남북 전쟁나고 난리났지, 이거 실패 개혁이. 그 다음에 뭐가 나왔어요? 2단계, 이게 이것도 자동차처럼 3단계야. 3단계가 필요하지, 2단이 뭐가 나왔어요? 개벽, 개벽이 나온 거야.
Politics is just ideological fighting, civil war, chaos, this reform failed. What came next? Stage 2, this is also like a car with three stages. Three stages are needed, what came in the second stage? Revolution, revolution came.

개벽하다가 실패해, 개백도 실패, 개혁도 실패. 이게 혁명이야. 이, 네. 이, 개이라는 혁명도 실패해. 그러면 뭐가 나와? 심판의 시대가 와 버리는 거야. 내가 오는 거야, 이제 아시겠죠?
Revolution failed, revolution failed, reform failed. This is a revolution. This revolution called ‘gae’ also failed. Then what comes? The era of judgment arrives. I am coming, do you understand now?

신인이 왜 왔느냐? 개혁해도 안 되고, 개벽해도 타락이 너무 심각해져서 인간들이.
Why did the divine being come? Because even with reform and revolution, humanity’s corruption became too severe.

개혁 시대 실패, 개벽 시대 전부 강정산이고, 뭐 전봉준이다 실패. 그 다음에 누가 와? 신인 시대야. 신인 시대가 온 거야.
The era of reform failed, the era of revolution, everyone like Kang Jeungsan and Jeon Bong-jun, all failed. Then who comes? The era of the divine being. The era of the divine being has arrived.

개혁과 개벽과 심판, 이 세 단계를 내가 마무리하러 와 있는 거야.
Reform, revolution, and judgment—I have come to conclude these three stages.

This excerpt captures a speech by Heo Kyung-young, a South Korean politician and spiritual leader, to his followers. Heo critiques societal shortcomings and outlines his unique worldview, emphasizing the importance of personal virtues and his role as a divine figure. The core message revolves around the pitfalls of a materialistic and pleasure-seeking society, contrasting it with his teachings on self-improvement and spiritual enlightenment.

Heo Kyung-young’s Critique of Society and Path to Enlightenment

The Four Types of Foolish People
Heo Kyung-young defines foolishness not just as arrogance or greed, but as a fundamental flaw in one’s approach to life. His categories highlight a lack of foundational effort and spiritual awareness, which he believes leads to inevitable failure and unhappiness. This perspective is striking because it reframes common aspirations like wealth and success within a moral and spiritual context.

세상에 어리석은 사람들은 이 문 안에 들어가기가 어려워. 어리석은 사람에 네 가지 어리석은 사람이 있어요.
It’s hard for foolish people in this world to enter this gate. There are four types of foolish people.

공부하지 않고 도통하려고 하는 사람이 더 우매한 사람입니다. 공부하지 않고 성공하려고 하는 자가 바로 우매한 자입니다.
The person who tries to achieve enlightenment without studying is the most foolish. The one who tries to succeed without studying is truly foolish.

노력하지 않고 부자가 되려고 하는 자, 이 사람도 어리석은 자예요. 무력, 무력, 무너력이지요.
The one who tries to become rich without effort, this person is also foolish. No effort, no power, no strength.

인내하지 않고 성공하려 하는 사람. 성공은 뭐가 기초가 된다고? 인내, 인내고 공부와 노력과 인내, 이 세 가지가 성공의 기본 요소야.
People who try to succeed without patience. What is the foundation of success? Patience, patience, and study, effort, and patience—these three are the basic elements of success.

복을 짓지 않고, 천국 가려고 하는 사람이야. 원인 없는 결과를 얻으려고 하는 사람,
It’s people who try to go to heaven without doing good deeds. People who try to get results without causes,

Gandhi’s Seven Principles and Societal Decay
Heo Kyung-young connects his teachings to Gandhi’s seven principles, using them to illustrate the decay of modern society. His interpretation emphasizes how a departure from these fundamental virtues leads to widespread problems, from political corruption to environmental destruction. This shows his attempt to ground his spiritual messages in universally recognized moral frameworks.

간디가 말한 무원칙 몇 가지죠? 일곱 가지. 간디는 비슷한 말을 했어요.
How many unprincipled things did Gandhi talk about? Seven. Gandhi said similar things.

원칙 없는 정치, 알죠? 정치는 원칙이 없다는 거예요. 지금 말하는 건 바로 그런 거예요.
Politics without principles, you know? Politics has no principles. What I’m talking about now is exactly that.

양심 없는 쾌락, 무양심, 양심이 없는 자가 쾌락을 추구하는 말입니다. 돈도 마찬가지로 양심 없이 막 주식에 투자하고, 양심 없이 부모 재산을 빌려서 하는 것..
Pleasure without conscience, no conscience, it means a person without conscience pursuing pleasure. Money is the same, investing in stocks without conscience, borrowing parents’ assets without conscience…

Basic

1. According to the speaker, what is the first characteristic of a foolish person (우매한 자)?
   ① Someone who is arrogant or greedy.
   ② Someone who tries to succeed without studying.
   ③ Someone who seeks wealth without effort.
   ④ Someone who lacks patience for success.

(②, The speaker defines the first type of foolish person as someone who tries to succeed without studying, equating it to attempting enlightenment without learning. A common misconception is that arrogance or greed are the primary definitions, but the speaker emphasizes the lack of effort in learning as the core foolishness.)

2. True or False: those who try to become rich without effort are considered foolish.
   (True, The speaker explicitly identifies those who dream of becoming rich without putting in effort as foolish, citing examples like losing money in stock investments. A common misconception might be that only illegal or immoral ways of gaining wealth are foolish, but the speaker includes any lack of effort.)

3. What is the third characteristic of a foolish person, according to the speaker?
   (Lack of patience (인내), The speaker identifies the third characteristic of a foolish person as lacking patience, stating that patience, along with study and effort, is a fundamental element of success. A common misconception is that patience only applies to waiting, but here it refers to enduring hardship and consistent effort.)

4. Fill in the blank: The speaker describes the fourth type of foolish person as someone who tries to go to heaven without building __.
   (merit/blessings (복), a foolish person is someone who tries to go to heaven without building merit or blessings, comparing it to expecting a result without a cause. A common misconception is that simply wishing for a good outcome is enough, but the speaker emphasizes the need for foundational actions.)

5. According to the speaker, what historical figure’s “seven principles without principle” are similar to the characteristics of foolish people?
   (Gandhi, The speaker explicitly mentions Gandhi and his “seven principles without principle” as being similar to the characteristics of foolish people, using them to illustrate broader societal issues. A common misconception might be that these are the speaker’s original ideas, but he attributes them to Gandhi.)

Intermediate

1. True or False: The speaker believes that pursuing pleasure without conscience, such as spending money on alcohol instead of family, is a characteristic of a foolish person.
   (True, The speaker discusses “pleasure without conscience” as one of Gandhi’s principles, giving examples like spending money on drinking instead of family, and borrowing money under false pretenses. A common misconception is that pleasure itself is bad, but the speaker highlights the lack of conscience and responsibility in its pursuit.)

2. What does the speaker mean by “wealth without effort” in the context of Gandhi’s principles?
   ① Earning money through illegal means.
   ② Inheriting a large sum of money.
   ③ Gaining wealth by exploiting others, like “ant investors” in the stock market.
   ④ Becoming rich through sheer luck.

(③, The speaker explains “wealth without effort” by describing how wealthy individuals manipulate the stock market to take money from “ant investors” (개미 투자자), emphasizing that true wealth comes from diligently saving small amounts. A common misconception is that “effort” only refers to physical labor, but here it includes ethical and diligent accumulation.)

3. According to the speaker, what is “education without character” and what negative societal impact does it have?
   (Education without character (인격 없는 교육) leads to children disrespecting and even physically assaulting teachers, contributing to the decline of the nation. A common misconception is that academic achievement is the sole measure of good education, but the speaker stresses the importance of moral character.)

4. The speaker discusses “religion without sacrifice.” What does he imply about the state of global religions, particularly in the West, regarding this principle?
   (The speaker implies that global religions, especially in the West, have lost their spirit of sacrifice, becoming mere formalities for events like baptisms or funerals, unlike the active missionary work seen in countries like Korea. A common misconception is that religious attendance equates to spiritual health, but the speaker emphasizes the absence of genuine self-sacrifice.)

5. What are the three stages a religion typically goes through, according to the speaker, and why do many religious founders fail to complete them?
   (The three stages are: 1) Founding the doctrine (교조 창조기), 2) Establishing institutions (제도 정착기), and 3) Cultural integration (문화 정착기). Many founders fail to complete these stages because they “pass away” (화천) or “return” (돌아가 버려) shortly after founding the religion, leaving the completion to their disciples. A common misconception is that the founder’s role is solely to establish the initial doctrine, but the speaker outlines a broader process of institutional and cultural embedding.)

Advanced

1. What is the speaker’s final “principle without principle” from Gandhi, and how does it relate to the speaker’s view of scientific progress?
   (The final principle is “science without humanity/environment” (환경 없는 과학). The speaker relates it to scientific progress that damages the Earth’s environment, leading to pollution and factory proliferation, ultimately threatening humanity’s existence. A common misconception is that all scientific advancement is inherently good, but the speaker highlights the critical need for environmental consideration.)

2. The speaker outlines three historical phases of societal change: Gaehyeok (개혁), Gaebyeok (개벽), and Simpan (심판). Briefly explain what each phase represents and why the first two failed, leading to the third.
   (Gaehyeok (개혁) represents reform efforts, which failed due to political ideological conflicts and societal issues. Gaebyeok (개벽) represents revolutionary change, which also failed as human corruption deepened. Both failed because people did not change, leading to the era of Simpan (심판), or judgment, where a “divine being” (신인) intervenes to transform politics and religion. A common misconception is that human-led reform or revolution can fundamentally solve societal problems, but the speaker argues for divine intervention due to inherent human failings.)

3. How does the speaker differentiate his “super-religion” (초종교) from conventional religions in terms of the three stages of religious development?
   (The speaker claims his “super-religion” bypasses the three stages (founding doctrine, establishing institutions, cultural integration) because a “divine being” (신인) directly descends, eliminating the need for a founder or these developmental phases. A common misconception is that all religions must follow a similar path of development, but the speaker presents his as an exception due to its divine origin.)

The Path to White Heaven: Overcoming Ignorance and Embracing Divine Principles

1. Basic Information

• Lecture Session and Date: Meeting with Newcomer Huh Kyung-young, August 24, 2026
• One-sentence Main Theme or Title Summary: This lecture delineates the four types of ignorant individuals who fail to achieve success and spiritual elevation, contrasting them with the principles of the God-man and the three stages of societal transformation leading to the era of divine judgment.
• Location: Not specified, implied to be a lecture hall setting.
• Key Segments:
  • Defining Ignorance: Identification of four categories of ignorant individuals who hinder their own success and spiritual progress.
  • Gandhi’s Seven Principles of Societal Decay: Discussion of Gandhi’s principles, reinterpreted through the lens of societal decline and the absence of fundamental virtues.
  • The Three Stages of Societal Transformation: Explanation of “Reform,” “Upheaval,” and “Judgment” as historical phases culminating in the advent of the God-man.
  • The Role of the God-man: The unique position of the God-man in transcending traditional religious structures and directly ushering in an era of divine judgment and transformation.
  • Musical Interludes and Blessings: Integration of various musical performances, followed by blessings and elevation of “level” for attendees and viewers.

2. Core Messages
3. Overcoming Ignorance for Success: True success, both worldly and spiritual, requires diligent study, effort, and perseverance, rather than seeking shortcuts or unearned outcomes.

• Quote: “The ignorant person is one who tries to achieve success without studying, or to become rich without effort, or to succeed without patience, or to seek results without cause.”
• Explanation: This principle highlights that genuine achievement is built upon foundational virtues and consistent application, rejecting the illusion of instant gratification or undeserved rewards.

2. Gandhi’s Principles as Warnings Against Societal Decay: Gandhi’s seven principles, such as “Politics without Principle” and “Wealth without Work,” serve as critical indicators of societal decline, highlighting the erosion of ethics and responsibility.

• Quote: “Gandhi spoke of seven principles without principle… Politics without principle, pleasure without conscience, wealth without work, education without character, morality without ethics, religion without sacrifice, and science without humanity.”
• Explanation: These principles are presented not merely as historical observations but as timeless warnings, revealing how the abandonment of core values leads to individual and national downfall.

3. The God-man’s Role in the Era of Judgment: Human attempts at “Reform” and “Upheaval” have consistently failed due to inherent human corruption, necessitating the advent of the God-man to initiate an era of “Judgment” and fundamental transformation.

• Quote: “Reform failed, Upheaval failed. What comes next? The era of Judgment. I am coming. Do you understand now why Judgment comes? Even with ‘Upheaval,’ people don’t change. So, what comes? The era of Judgment, to change both politics and religion.”
• Explanation: This teaching positions the God-man as the ultimate solution to humanity’s persistent failures, capable of enacting a divine intervention that transcends human limitations and brings about true change.

4. The Unique Nature of the God-man’s Religion: Unlike traditional religions founded by human “교조” (religious founders) who often faced early demise and relied on disciples to continue their work, the God-man’s “초종교” (super-religion) directly establishes a new order without the need for a multi-stage development process.

• Quote: “The founders of religions all died early… But this super-religion where I am, the God-man descends directly. There’s no need for religious founders or these three stages.”
• Explanation: The God-man’s presence bypasses the historical struggles and limitations of conventional religious movements, offering a direct and immediate path to spiritual realization and societal transformation.

3. Detailed Summary

• Topic: The Four Types of Ignorant Individuals

  • Main Assertions and Explanations: Huh Kyung-young identifies four categories of “ignorant” people (우매한 자) who fail to achieve success and spiritual progress. These are individuals who:
  • Seek success without study (무부도통).
  • Desire wealth without effort (무력부자).
  • Aim for success without patience (무인내성공).
  • Strive for heavenly rewards without accumulating good deeds (무복천국).
  • Analogies, Examples, References: The analogy of stock market investment leading to financial ruin for those seeking quick wealth without effort is used. The speaker recounts personal struggles and perseverance in studying despite harsh conditions, emphasizing that true learning cannot be stopped by external factors.
  • Practical Message: The audience is urged to avoid these pitfalls of ignorance and to instill diligence, effort, and patience in their children.

• Topic: Gandhi’s Seven Principles of Societal Decay

  • Main Assertions and Explanations: Huh Kyung-young presents Gandhi’s seven principles as critical indicators of a decaying society, reinterpreting them to highlight contemporary issues. These include:
  • Politics without Principle (무원칙 정치): Characterized by ideological conflict and national division.
  • Pleasure without Conscience (무양심 쾌락): Illustrated by excessive drinking, irresponsible spending, and neglecting family for selfish pursuits.
  • Wealth without Work (무노력 재물): Criticizes speculative investments like stock trading that exploit “ant investors” (개미 투자자) rather than genuine effort.
  • Education without Character (무인격 교육): Leads to disrespect for teachers and a breakdown of moral order in schools.
  • Morality without Ethics (무도덕 인격): Results in children disrespecting elders and teachers.
  • Religion without Sacrifice (무희생 종교): Criticizes religions that lack genuine self-sacrifice and focus on superficial practices, though acknowledging some positive exceptions like Korean Christianity’s missionary efforts.
  • Science without Humanity (환경 없는 과학): Highlights how scientific advancement often comes at the cost of environmental destruction.
  • Analogies, Examples, References: The speaker contrasts American society’s early closing times with Korea’s late-night drinking culture to illustrate “pleasure without conscience.” Personal anecdotes of rigorous, fear-driven study under a strict teacher are shared to exemplify the importance of character in education. The historical examples of religious founders like Choe Je-u (천도교) and Kang Jeung-san (증산도) are mentioned, noting their short tenures and the subsequent continuation of their faiths by disciples.
  • Practical Message: These principles serve as a guide for individuals and nations to recognize and rectify their moral and ethical shortcomings, emphasizing the need for genuine effort, conscience, and sacrifice.

• Topic: The Three Stages of Societal Transformation: Reform, Upheaval, and Judgment

  • Main Assertions and Explanations: Human history progresses through three stages in attempts to improve society:
  • Reform (개혁): Initial attempts to change society through political or social adjustments, which ultimately fail due to inherent human flaws.
  • Upheaval (개벽): More radical attempts, often religious or revolutionary, to overturn existing systems, which also fail and lead to further corruption.
  • Judgment (심판): The final stage, where human efforts have proven insufficient, necessitating the direct intervention of the God-man to fundamentally transform politics and religion.
  • Analogies, Examples, References: The speaker likens these stages to a car’s gears (1st, 2nd, 3rd stage). Historical figures like Jeon Bong-jun (동학 혁명) are implicitly referenced as examples of those who attempted “Upheaval” but ultimately failed.
  • Practical Message: This framework explains why the God-man’s arrival is inevitable and necessary, as humanity cannot solve its deepest problems through its own means. The audience is encouraged to understand this divine plan.

• Topic: The Unique Role of the God-man and the Super-Religion

  • Main Assertions and Explanations: The God-man’s presence transcends the traditional three-stage development of religions (founding, institutionalization, cultural establishment). Unlike human founders who die early, the God-man directly descends, eliminating the need for these stages.
  • Analogies, Examples, References: Traditional religious founders like Sakyamuni, Jesus, Choe Je-u, and Kang Jeung-san are cited as examples of those who initiated religions but passed away, leaving their work to disciples. The God-man’s arrival is presented as a direct “re-advent” (재림), bypassing the need for human-led religious development.
  • Practical Message: The audience is to recognize the unprecedented nature of the God-man’s mission, which offers a direct and immediate path to spiritual truth and transformation, unlike any previous religious movement.

• Topic: The Importance of Righteous Living and Spiritual Guidance

  • Main Assertions and Explanations: Life presents two paths: immediate pleasure leading to tragedy, or perseverance and patience leading to the “본양” (original home/White Heaven). The God-man’s guidance helps individuals choose the righteous path.
  • Analogies, Examples, References: The lecture concludes with a series of songs, including traditional Korean songs and hymns, which are used to evoke emotions and guide the audience back to a spiritual focus after moments of worldly entertainment. The “Hwangseong-ye” song, favored by President Park, is presented as a patriotic lament for the fall of Goryeo, symbolizing the impermanence of earthly kingdoms and the need for a new spiritual foundation.
  • Practical Message: The audience is reminded that they are “갑부” (rich people) destined for White Heaven, having received the “결실” (fruit/result) that 8 billion others have not. They are encouraged to maintain their spiritual focus and choose the path of endurance over fleeting pleasures.

4. Key Quotes Collection

5. “The ignorant person is one who tries to achieve success without studying, or to become rich without effort, or to succeed without patience, or to seek results without cause.” (Defining the four types of ignorance)

6. “Politics without principle, pleasure without conscience, wealth without work, education without character, morality without ethics, religion without sacrifice, and science without humanity.” (Listing Gandhi’s seven principles of societal decay)

7. “If you invest in stocks like that, your entire salary will be lost.” (Warning against seeking wealth without effort)

8. “Success is founded on study, effort, and patience.” (Stating the fundamental elements of success)

9. “If you don’t build good deeds, how can you go to Heaven?” (Emphasizing the necessity of good deeds for spiritual reward)

10. “The sky is like a husband… at least you can breathe freely.” (An analogy for the freedom of the sky compared to the stifling city)

11. “The God-man descends directly. There’s no need for religious founders or these three stages.” (Explaining the unique nature of the God-man’s super-religion)

12. “Reform failed, Upheaval failed. What comes next? The era of Judgment. I am coming.” (Outlining the three stages of societal transformation and the God-man’s role)

13. “The God-man came because even with reform and upheaval, human corruption became too severe.” (Stating the reason for the God-man’s advent)

14. “This super-religion where I am, the God-man descends directly. There’s no need for religious founders or these three stages.” (Highlighting the direct intervention of the God-man)

15. “This world is very scary. If beautiful young women dance like that, you might be enchanted and forget your hometown and your true home, and almost not be able to go.” (A humorous warning about worldly distractions)

16. “If you choose immediate pleasure, later it will be a tragedy. If you live reverently, patiently, and peacefully now, even if there is hardship, later you go to your true home.” (Presenting the two paths of life and their outcomes)

17. Historical / Doctrinal Connections
    This lecture builds upon Huh Kyung-young’s established teachings by:

• Reinforcing the Divine-Human Theory: The concept of the God-man (신인) is central, as he positions himself as the ultimate solution to humanity’s failures, transcending traditional religious and political systems. His direct descent and ability to initiate the “Judgment” era are consistent with his claims of divine authority and unique spiritual status.

• Expanding on Principles of Success and Morality: The four types of ignorant individuals and Gandhi’s seven principles of societal decay are presented as fundamental truths that govern individual and national well-being. These align with his broader emphasis on ethical conduct, personal responsibility, and the pursuit of genuine wisdom over superficial gains.

• Contextualizing World History and Religion: The three stages of “Reform,” “Upheaval,” and “Judgment” provide a historical and eschatological framework for understanding human progress and decline, culminating in the God-man’s intervention. This connects to his teachings on the cyclical nature of history and the ultimate divine plan for humanity.

• Emphasizing the “White Heaven” (백궁) Destination: The lecture concludes with a strong focus on the ultimate spiritual destination of White Heaven, reinforcing his core message about spiritual salvation and the importance of following his guidance to achieve it. The idea of being “갑부” (rich people) destined for White Heaven is a recurring theme in his teachings, signifying spiritual wealth.
  Newly Emphasized Points or Developments:

• The detailed reinterpretation of Gandhi’s seven principles as direct causes of national and individual decline, linking them explicitly to contemporary issues like stock market speculation and educational breakdown, provides a fresh application of these historical insights.

• The explicit articulation of the three-stage model of societal transformation (Reform, Upheaval, Judgment), with the God-man’s arrival marking the final, necessary stage, offers a more structured explanation of his role in world events.

• The distinction between traditional religious founders who “died early” and the God-man’s direct descent to establish a “super-religion” without the need for a multi-stage development process further solidifies his unique position and authority.

7. Action Items & Blessing Guidance

8. Cultivate Diligence and Patience: Actively avoid the four types of ignorance by committing to study, effort, and patience in all endeavors, and instill these values in children.

9. Practice Conscientious Living: Reject “pleasure without conscience” by avoiding irresponsible spending (e.g., on alcohol) and instead prioritize family well-being (e.g., buying cosmetics for one’s wife).

10. Seek Wealth Through Legitimate Effort: Avoid speculative investments and “wealth without work,” instead focusing on accumulating wealth through honest, consistent effort, in consultation with family.

11. Choose the Path of Endurance: Recognize that life presents two paths—immediate pleasure leading to tragedy, or present hardship and patience leading to the “본양” (original home/White Heaven)—and consciously choose the latter.

12. Receive Blessings and Elevate Level: Actively participate in the God-man’s teachings and events, as this is the means to receive blessings and elevate one’s “level” (레벨), which extends to family and ancestors.

13. One-Sentence Overall Summary
    This lecture by Huh Kyung-young systematically dissects the pitfalls of human ignorance and societal decay through the lens of four types of foolishness and Gandhi’s seven principles, ultimately presenting the God-man’s direct intervention as the inevitable and necessary “Judgment” to transform a world that has failed through its own “Reform” and “Upheaval,” guiding humanity toward the spiritual prosperity of White Heaven.

Meeting Minutes: Meeting with Newcomer Heo Kyung-young (August 24, 2026)

Ⅰ. Meeting Overview

Category	Details
Date	August 24, 2026
Location	Not specified
Attendees	Heo Kyung-young, Shin-hee, Kang Tan-bong, and other participants
Agenda	Discussion on the current stock market, the near future of the United States, and the principles of success and morality.

Ⅱ. Meeting Discussion

• Introduction and Opening Remarks

  • The meeting began with greetings and a performance of songs, including “Sky Descended Poet Teacher” and “New Jerusalem Castle” .
  • Heo Kyung-young welcomed attendees, noting the large number of people present for the sermon .

• Four Types of Foolish People

  • Heo Kyung-young identified four types of foolish people:
  • Those who seek success without studying or effort .
  • Those who desire wealth without effort .
  • Those who seek success without patience .
  • Those who wish to go to heaven without doing good deeds .
  • success requires study, effort, and patience .
  • He shared personal anecdotes about his rigorous study habits despite difficult circumstances .

• Gandhi’s Seven Principles of Destruction

  • Heo Kyung-young introduced Gandhi’s seven principles that lead to the downfall of a nation, rephrasing them in his own context :
  • Politics without principles: Emphasizing the need for ethical governance .
  • Pleasure without conscience: Criticizing reckless financial investments and immoral behavior .
  • Wealth without work: Highlighting the importance of honest labor and condemning exploitation of “ant investors” in the stock market . He also stressed the importance of supporting one’s mother and wife as part of “effort” .
  • Education without character: Lamenting the decline of respect for teachers and the lack of moral education .
  • Morality without personality: Criticizing the creation of individuals lacking moral principles .
  • Religion without sacrifice: Discussing the decline of sacrificial spirit in global religions, noting that Korean Christianity is an exception in sending out many missionaries . He also touched upon the short lifespans of founders of new religions in Korea (Cheondoism, Jeungsanism, Won Buddhism) who often passed away within 10 years of establishing their faiths . He explained the three stages of religious establishment: creation of doctrine, institutionalization, and cultural integration, noting that many founders fail to complete all stages .
  • Science without humanity (or environment): Warning against scientific advancement that harms the environment .

• The Three Stages of Societal Change

  • Heo Kyung-young outlined three stages of societal change:
  • Reform (개혁): Initial attempts at change, which often fail due to ideological conflicts and societal issues .
  • Transformation (개벽): More radical attempts to overturn society, often led by religious figures, which also ultimately fail .
  • Judgment (심판): The arrival of a divine being (Shin-in) to rectify politics and religion when reform and transformation have failed due to human corruption . He asserted his role as this divine being .

• Musical Performances and Reflections

  • The meeting included several musical performances by attendees and professional singers .
  • Heo Kyung-young provided commentary on the performances, often relating them to life lessons and personal experiences .
  • He shared an anecdote about meeting singer Nam Jin at a Harvard alumni event, praising Nam Jin’s humility .
  • He also discussed the historical significance of songs, such as “Hwangseong-ye” (Lament of Hwangseong), which reflects on the fall of the Goryeo Dynasty . He connected this to the relocation of the capital from Gaeseong to Gyeongbokgung under Goryeongsan, symbolizing a new spiritual era .

• Concluding Remarks and Blessings

  • Heo Kyung-young concluded by emphasizing the importance of choosing a path of reverence, patience, and peace over immediate pleasure, leading to a return to one’s “true home” (heaven) .
  • He bestowed “levels” (blessings) upon attendees, those watching online, and their families and ancestors, promising healing from illness and protection from evil spirits .

Ⅲ. Action Items

• Attendees are encouraged to reflect on the teachings regarding the four types of foolish people and Gandhi’s seven principles .
• Participants should strive to embody the principles of study, effort, patience, and good deeds .
• Individuals are advised to avoid reckless financial investments and prioritize ethical conduct .
• Attendees are encouraged to cultivate character and moral principles in their lives and in the education of their children .
• Followers are to consider the “three stages of societal change” and the role of the “Shin-in” in the current era .
• All are encouraged to choose a path of reverence and patience to achieve spiritual fulfillment .

Meeting with Newcomer Heo Kyung-young: A Resolute Rebuke of the Current Stock Market and the Near Future of the United States

1. Keyword Frequency

• 노래 (song): 56
• 종교 (religion): 22
• 공부 (study): 17
• 세상 (world): 15
• 성공 (success): 10
• 재물 (wealth): 8
• 교육 (education): 7
• 시대 (era): 7
• 간디 (Gandhi): 6
• 노력 (effort): 6

2. Today’s Central Metaphor
   The lecture uses the metaphor of “two paths” in life—one leading to temporary pleasure and eventual tragedy, and the other, through endurance and peace, leading to White Heaven—to illustrate the choices individuals face.

3. Lecture in Numbers

• 7: The number of “unprincipled” things Gandhi spoke about, which are presented as causes for a nation’s downfall .
• 4: The number of years it took for Choe Je-u, the founder of Cheondoism, to be executed after creating his religion .
• 9: The number of years it took for Kang Jeung-san, the founder of Jeungsanism, to “hwatcheon” (ascend to heaven) after founding his religion .
• 10: The approximate number of years within which founders of various Korean religions (like Won Buddhism, Cheondoism, Jeungsanism) passed away after establishing their faiths .
• 3: The number of stages in a religion’s establishment: creation of doctrine, institutionalization, and cultural integration .
• 500 years: The duration of the energy of Songhaksan Mountain, associated with the Goryeo Dynasty, and the duration of the Joseon Dynasty .
• 1000 years: The duration of the energy of Goryeongsan Mountain, which is associated with the God-man .
• 3 years: The minimum duration for which the God-man’s energy will remain on Earth .
• 80 billion: The number of people who will not achieve the same spiritual “fruit” as the audience .
• 1: The level increase for those watching on YouTube and their families/ancestors .
• 10: The level increase for those who made new donations for White Heaven eternal construction funds and their families/ancestors .
• 1: The level increase for all angels, their families, and ancestors, and all YouTube viewers .

4. Signature Sentence
   “개혁과 개벽과 심판, 이 세 단계를 내가 마무리하러 와 있는 거야.” (Reform, transformation, and judgment—I have come to conclude these three stages.)

5. Concise Summary & Highlights
   Huh Kyung-young critiques societal flaws through the lens of “foolishness” and Gandhi’s “unprincipled” concepts, positioning himself as the divine solution.

• Foolishness stems from seeking success without effort, wealth without work, or heaven without good deeds.
• Gandhi’s seven unprincipled actions, such as politics without principle and wealth without work, lead to national decline.
• True effort involves supporting one’s mother and wife, not solitary pursuit of wealth.
• Modern religions have lost their sacrificial spirit, focusing on ritual rather than genuine service.
• Religious founders often die prematurely, leaving their followers to establish the faith’s institutions and culture.
• Humanity’s repeated failures in reform and transformation necessitate a period of divine judgment.
• The God-man’s arrival marks the conclusion of these historical stages, bringing a new era of divine intervention.

6. Scriptural / Religious Citations
   Not prominently present in the transcript. The speaker references religious concepts and figures but does not quote specific scriptural passages.

7. Historical & Epochal Context
   The lecture is situated in a contemporary context marked by societal decline, moral decay, and the perceived failure of political and religious institutions. It references historical figures like Gandhi and founders of Korean religions (Choe Je-u, Kang Jeung-san, Sot’aesan) to draw parallels with current challenges. The speaker frames the present as a “time of judgment” following failed attempts at “reform” and “transformation,” suggesting a critical juncture in human history that necessitates divine intervention.

8. Key Figures & Events Referenced

• Gandhi: Referenced for his “seven unprincipled” concepts, which the speaker reinterprets as causes for national downfall .
• Choe Je-u (최제우): Founder of Cheondoism, mentioned for his execution four years after establishing his religion .
• Kang Jeung-san (강증산): Founder of Jeungsanism, mentioned for his “hwatcheon” (ascension) nine years after founding his religion .
• Sot’aesan (소태산): Founder of Won Buddhism, mentioned for his early passing after establishing his religion .
• Jesus: Mentioned as a religious founder who passed away early, leaving his disciples to continue his work .
• Buddha (석가): Mentioned as a religious founder who passed away early .
• Park (박) President: Referenced as someone who loved the song “Hwangseong-ye” and considered it patriotic .
• Nam Jin (남진): A famous singer, praised for his humility and kindness .
• Na Hoon-a (나훈아): A famous singer, whose original song “Jeongjugo Naega” is preferred over a cover version .
• Jeon Bong-jun (전봉준): Leader of the Donghak Peasant Revolution, mentioned in the context of failed “transformation” (개벽) .

9. Core Concept Definitions

• Foolish Person (우매한 자): Defined as someone who attempts to succeed without studying, become wealthy without effort, or achieve success without patience .
• Unprincipled Politics (무원칙 정치): A state where governance lacks fundamental principles .
• Pleasure Without Conscience (무양심 쾌락): The pursuit of enjoyment without moral consideration, such as gambling with borrowed money or engaging in immoral activities .
• Wealth Without Effort (무노력 재물): Gaining riches without genuine hard work, often by exploiting others, like “ant investors” in the stock market . True effort involves supporting one’s mother and wife .
• Education Without Character (무인격 교육): An educational system that fails to instill moral character, leading to disrespect for teachers and societal decay .
• Character Without Morality (무도덕 인격): Individuals lacking a moral compass, contributing to societal problems .
• Religion Without Sacrifice (무희생 종교): Religious practices that lack a spirit of selflessness and service, contrasting with historical missionary efforts .
• Science Without Environment (환경 없는 과학): Scientific advancement that neglects environmental consequences, leading to ecological destruction .
• Reform (개혁): Initial attempts to change society, which the speaker states have failed .
• Transformation (개벽): More radical attempts to overturn society, also deemed failures .
• Judgment (심판): The era that follows the failures of reform and transformation, where the God-man intervenes to change politics and religion .
• God-man (신인): A divine being who descends to Earth, bypassing the traditional stages of religious founding, to bring about judgment and change .
• White Heaven (백궁): The ultimate destination for those who follow the God-man’s teachings .

10. Central Questions & Answers
    Q1: What constitutes foolishness in human endeavors?
    A1: Foolishness is defined by attempting to achieve significant outcomes (success, wealth, heaven) without the necessary prerequisites of study, effort, patience, or good deeds .

Q2: What are the fundamental causes of national and societal decline?
A2: The causes are rooted in “unprincipled” actions, as articulated by Gandhi, including politics without principle, pleasure without conscience, wealth without effort, education without character, character without morality, religion without sacrifice, and science without environmental consideration .

Q3: How do traditional religions establish themselves, and what are their limitations?
A3: Religions typically go through three stages: creation of doctrine, institutionalization, and cultural integration. However, their founders often pass away prematurely, leaving the continuation to disciples, and many modern religions have lost their sacrificial spirit .

Q4: Why has the God-man come to Earth, and what is his role?
A4: The God-man has come because human attempts at “reform” and “transformation” have repeatedly failed, leading to severe moral decay. His role is to bring about a “judgment” that will fundamentally change both politics and religion .

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes with the assertion that humanity’s repeated failures in self-governance and spiritual development (through reform and transformation) have necessitated a divine intervention in the form of the God-man. This arrival marks the “judgment” era, where the God-man will fundamentally restructure politics and religion. The philosophical implication is a deterministic view of history, where human efforts are ultimately insufficient, requiring a transcendent force to guide humanity towards its ultimate destination, White Heaven. The strategic implication for the audience is to recognize this divine intervention, align with the God-man’s teachings, and choose the path of spiritual endurance over fleeting worldly pleasures to secure their place in White Heaven.

12. Cross-Referencing

• Gandhi’s Seven Social Sins (or Seven Blunders of the World): The speaker explicitly references Gandhi’s “unprincipled” concepts, which are widely known as Gandhi’s list of “Seven Social Sins” (Politics without Principle, Wealth without Work, Pleasure without Conscience, Knowledge without Character, Commerce without Morality, Science without Humanity, Worship without Sacrifice). The speaker reinterprets and applies these to contemporary Korean society .
• Founders of Korean Religions: The lecture references Choe Je-u (Cheondoism), Kang Jeung-san (Jeungsanism), and Sot’aesan (Won Buddhism), highlighting a pattern of religious founders passing away relatively soon after establishing their faiths, leaving their disciples to continue their work. This is a widely known historical fact in the context of Korean religious history .
• Historical Stages of Societal Change (Reform, Transformation, Judgment): The speaker presents a three-stage model of societal change (개혁, 개벽, 심판 – reform, transformation, judgment) which can be seen as a unique framework for understanding historical progression, culminating in divine intervention. This framework is central to the speaker’s broader philosophy .

13. Content Gaps & Unaddressed Areas
    The lecture frequently references “levels” (레벨) that are given to individuals, their families, and ancestors, particularly at the end of the session. However, the specific criteria for earning these levels, their precise meaning, and their practical implications beyond a general sense of spiritual advancement or healing are not clearly defined. A more detailed explanation of the “level” system would strengthen the argument regarding its significance.

14. Future Predictions & Prophetic Statements

• Humanity’s Demise and Encounter with the Messiah: Gandhi predicted humanity would eventually perish but would then encounter a Messiah or God-man .
• The God-man’s Eternal Record: The God-man’s presence will be eternally recorded for Earth’s inhabitants .
• Endurance of the God-man’s Energy: The God-man’s energy will remain for at least three years, lasting until Earth’s destruction and the next ice age .
• The Two Paths of Life: The speaker predicts that choosing immediate pleasure leads to tragedy, while choosing reverence, patience, and peace, despite current hardship, leads to White Heaven .

Executive Insight
This lecture by Huh Kyung-young presents a comprehensive critique of contemporary society, framing its problems as a consequence of “foolishness” and “unprincipled” actions, drawing parallels with Gandhi’s philosophy. He posits a three-stage historical progression—reform, transformation, and judgment—asserting that human efforts in the first two have failed, necessitating his divine intervention as the God-man. The core takeaway is a call for individuals to abandon worldly pursuits driven by greed and lack of conscience, instead embracing a path of genuine effort, moral character, and spiritual sacrifice. This, he argues, is the only way to escape societal decay and achieve salvation in White Heaven, positioning himself as the ultimate solution to humanity’s existential challenges.

Meeting with Newcomer Huh Kyung-young: A Resolute Rebuke of the Current Stock Market and the Near Future of the United States

1. The Four Categories of the Ignorant (愚者)
   Individuals who are deemed ignorant (愚者) are those who fail to comprehend fundamental principles. There are four distinct categories of such individuals. The term “ignorant” (愚者) refers to those who are foolish or unenlightened. While arrogance and worldly desires contribute to ignorance, a more profound form of ignorance is exhibited by those who seek enlightenment without diligent study. Similarly, those who aspire to success without effort are equally misguided.

The first category comprises those who strive for success without study (無學). This is akin to attempting to achieve spiritual enlightenment (道通) without any prior learning. Such an endeavor is inherently impossible. True understanding necessitates diligent study and intellectual cultivation.

The second category includes those who aim to accumulate wealth (富者) without effort (無力). This pursuit often leads to financial ruin, as exemplified by reckless stock market investments that deplete one’s earnings. Relying on borrowed funds from parents for speculative ventures, such as stock trading, frequently results in significant losses. Such actions demonstrate a lack of genuine effort and foresight.

The third category encompasses individuals who seek success (成功) without patience (無忍耐). Patience, alongside study and effort, forms the foundational elements of success. Patience implies enduring hardship, dedicating oneself to learning while others pursue leisure, and persevering despite adverse circumstances. Those who are truly committed to learning cannot be deterred by poverty or difficult environments. The God-man (神人) asserts that all knowledge has been acquired through such rigorous self-discipline, not through divine intervention.

The fourth category consists of those who aspire to heaven (天國) without accumulating merit (積福). This represents the desire for an outcome without its necessary cause. One cannot expect to attain a favorable result without first establishing the appropriate conditions. Therefore, individuals should strive to cultivate merit rather than seeking unearned rewards.

These four types of ignorant individuals are distinct from those who follow the path of wisdom. It is imperative that neither individuals nor their children adopt such misguided habits. This includes striving for enlightenment without study, seeking wealth without effort, pursuing success without patience, and desiring outcomes without establishing their causes.

2. Gandhi’s Seven Principles of Societal Decline (七大原因)
   These principles align with Mahatma Gandhi’s seven principles of societal decline (七大原因), which outline the causes of a nation’s downfall. The God-man (神人) presents these principles, translating them into a classical context.

The first principle is politics without principle (無原則政治). This refers to governance that lacks a foundational ethical framework.

The second principle is pleasure without conscience (無良心快樂). This describes the pursuit of gratification without moral consideration, such as reckless financial speculation using borrowed funds or engaging in illicit activities under false pretenses. Such behavior, prevalent in societies that prioritize late-night entertainment over familial responsibility, leads to moral decay and severe consequences, including chronic illnesses.

The third principle is wealth without work (無努力財物). This signifies the accumulation of riches without diligent effort. True effort involves supporting one’s mother and wife, as these relationships provide the strength necessary for genuine endeavor. Wealth acquired through speculative means, such as exploiting individual investors in the stock market, is not considered legitimate effort. Instead, true wealth is built through gradual accumulation and collaborative effort with one’s family.

The fourth principle is education without character (無人格敎育). This refers to an educational system that fails to instill moral values and personal integrity, leading to a decline in respect for authority figures. The God-man (神人) recounts a strict upbringing where fear of the teacher fostered intense dedication to study, emphasizing the importance of character in education.

The fifth principle is morality without character (無道德人格). This describes the creation of individuals who lack a moral compass, leading to disrespectful and violent behavior towards teachers and other authority figures.

The sixth principle is religion without sacrifice (無犧牲宗敎). This highlights the decline of religious institutions that have abandoned the spirit of self-sacrifice. While some Christian and Buddhist organizations still engage in missionary work and education, many global religions have lost this essential element. The God-man (神人) notes that South Korea currently leads the world in sending out missionaries, demonstrating a continued commitment to service. However, even such efforts must be free from ulterior motives.

The God-man (神人) further elaborates on the historical trajectory of religious founders in Korea, such as Choe Je-u of Cheondoism, Kang Jeung-san of Jeungsanism, and Sot’aesan of Won Buddhism. These founders typically established their religions but passed away within a decade, leaving their disciples to perpetuate their teachings. The process of religious establishment involves three stages: founding the doctrine (敎祖創造), establishing institutions (制度定着), and cultural integration (文化定着). Many founders, however, departed before completing all three stages, leaving the monumental task to their followers. The God-man (神人) asserts that his own advent as a God-man (神人) transcends these stages, representing a direct re-descent that negates the need for such gradual development.

The seventh principle is science without humanity (無環境科學). This refers to scientific advancement that disregards environmental consequences, leading to the destruction of the planet. Gandhi foresaw that humanity’s pursuit of such science would ultimately lead to its demise, necessitating the arrival of a Messiah (메시아) or God-man (神人). The God-man (神人) states that his presence fulfills this prophecy.

3. The Three Stages of Societal Transformation: Reform, Upheaval, and Judgment (改革, 開闢, 審判)
   Humanity’s attempts to address societal problems have progressed through three stages: reform (改革), upheaval (開闢), and judgment (審判).

The first stage, reform (改革), involves efforts to improve existing systems. However, political ideological conflicts and internal strife often lead to the failure of such reforms.

When reform proves insufficient, the second stage, upheaval (開闢), emerges. This involves radical societal transformation, often led by religious figures who challenge the established order, as seen in movements like the Donghak Peasant Revolution. Yet, these upheavals also ultimately fail, leading to further societal decay.

The failure of both reform and upheaval ushers in the third stage: the era of judgment (審判時代). This is the period when the God-man (神人) intervenes to rectify both political and religious systems, which have become severely corrupted by human failings. The God-man (神人) asserts that his arrival signifies the culmination of these three stages, bringing an end to human-driven attempts at societal change and initiating a divine judgment. This era will be permanently recorded in human history until the end of the Earth.

The God-man (神人) emphasizes that his teachings provide a concise understanding of universal principles, a knowledge not readily available elsewhere. He attributes the necessity of his intervention to humanity’s past negligence in study, indifference to societal change, and preoccupation with fleeting pleasures, which have prevented the proper assimilation of sound ideologies.

4. The Path to Heaven House (하늘궁)
   The God-man (神人) concludes by emphasizing the importance of choosing the correct path in life. The world presents two divergent paths: one of immediate pleasure leading to tragedy, and another of reverence, patience, and harmony, which, despite present hardships, ultimately leads to one’s true home (本鄕) in Heaven House (하늘궁). He asserts that those who follow his teachings are destined to become spiritual billionaires and attain their ultimate destination in Heaven House (하늘궁), a privilege not afforded to the majority of humanity.

The God-man (神人) bestows levels (레벨) upon those who have offered songs, attended the Heaven House (하늘궁), made donations, and those watching online, extending these blessings to their families and ancestors. He declares that all illnesses will be cured, evil spirits will depart, and all present and watching will receive these elevated levels.

The Divine Mandate: Rectifying Human Folly and Ushering in a New Era

1. The Four Manifestations of Human Folly
   The path to spiritual enlightenment and worldly success is often obscured by various forms of human folly. There exist four distinct categories of individuals who, through their misguided pursuits, demonstrate a profound lack of wisdom. These are the ignorant ones (愚者), those who, despite their aspirations, fail to grasp fundamental truths.

• The first type of ignorant individual is one who seeks enlightenment without study (無不道通). This person endeavors to achieve profound understanding or success without engaging in diligent learning or effort. It is akin to attempting to master a complex subject without ever opening a book or practicing its principles. Such an endeavor is inherently futile.
• The second manifestation of folly is the pursuit of wealth without effort (無力富者). These individuals dream of affluence without committing to the necessary labor or dedication. They might engage in speculative ventures, such as stock market investments, often leading to significant financial losses. This approach frequently results in the squandering of resources, even those borrowed from family, demonstrating a fundamental misunderstanding of how true wealth is accumulated.
• The third category encompasses those who strive for success without patience (無忍耐成功). Success, in its essence, is built upon a foundation of study, effort, and, crucially, patience. Without the capacity for endurance, individuals are prone to impulsive actions, such as outbursts of anger, which can derail their progress. True patience involves sustained dedication, even when faced with adversity or the allure of leisure.
• Finally, the fourth type of ignorant person is one who desires heaven without merit (無福天國). This individual seeks a favorable outcome, such as entry into a celestial realm, without having performed the requisite good deeds or accumulated spiritual merit. It is an expectation of reward without having sown the seeds of virtuous action, a desire for an effect without a corresponding cause.
  These four forms of folly represent fundamental errors in human judgment and conduct. It is imperative that individuals and their progeny avoid these pitfalls, for they lead away from genuine achievement and spiritual elevation.

2. Gandhi’s Seven Principles of Societal Decay
   The decline of nations and societies can be attributed to a set of fundamental transgressions, as articulated by Mahatma Gandhi. These principles, which I merely elucidate in their classical form, serve as a profound warning against the erosion of ethical and moral foundations. These are the seven principal causes of national ruin.

• The first principle is politics without principle (無原則政治). This refers to governance that lacks a consistent moral compass or foundational ethical guidelines. Such a political landscape is characterized by instability and a disregard for the welfare of its citizens.
• The second is pleasure without conscience (無良心快樂). This describes the pursuit of gratification without any consideration for moral implications or the well-being of others. It manifests in reckless financial speculation, deceitful acquisition of resources, or indulgence in destructive behaviors that harm oneself and one’s family. Such actions lead to severe consequences, including physical ailments and divine retribution.
• The third principle is wealth without work (無努力財物). This signifies the accumulation of riches without honest labor or diligent effort. It often involves exploiting others, such as manipulating stock markets to the detriment of small investors. True wealth is amassed through consistent, dedicated effort, often supported by the foundational roles of family, such as one’s mother and wife.
• The fourth is knowledge without character (無人格敎育). This refers to an educational system that imparts information without cultivating moral integrity or ethical values. Such an education produces individuals who may be intellectually capable but lack the fundamental character necessary for a harmonious society, leading to disrespect for authority and societal breakdown.
• The fifth principle is morality without ethics (無道德人格). This describes the creation of individuals who possess a superficial understanding of right and wrong but lack a deep-seated ethical framework. This deficiency contributes to societal decay, as individuals act without a true sense of moral responsibility.
• The sixth is religion without sacrifice (無犧牲宗敎). This denotes religious practices that have lost their core essence of selflessness and devotion. While some religious traditions still engage in missionary work and charitable acts, many have become devoid of genuine sacrifice, serving merely as ceremonial institutions rather than forces for profound spiritual and social good.
• The seventh and final principle is science without humanity (無環境科學). This refers to scientific and technological advancement that occurs without consideration for its impact on the environment or the long-term well-being of humanity. Such progress, while seemingly beneficial, ultimately leads to ecological destruction and threatens the very existence of civilization. Gandhi foresaw that such a trajectory would lead to humanity’s demise, necessitating the advent of a divine savior.

3. The Three Stages of Societal Transformation: Reform, Revolution, and Judgment
   Humanity’s journey through history is marked by a cyclical pattern of societal transformation, moving through three distinct stages: reform, revolution, and ultimately, judgment.

• The initial stage is reform (改革). This involves attempts to incrementally improve existing political and social structures. However, history demonstrates that such efforts often fail due to ideological conflicts and societal resistance, leading to continued turmoil and disunity.
• When reform proves insufficient, society enters the stage of revolution (開闢). This involves more radical attempts to overturn existing systems and establish new orders. Throughout history, figures like Jeon Bong-jun and religious leaders have spearheaded such movements, believing that a complete upheaval is necessary. Yet, these revolutions, too, have consistently failed to bring about lasting positive change, often leading to further corruption and moral degradation.
• The ultimate stage, following the failures of both reform and revolution, is the era of judgment (審判). This is the period when a God-man (神人) descends to intervene directly in human affairs. The purpose of this divine intervention is to rectify the profound corruption and moral decay that human efforts alone cannot overcome. The God-man’s role is to fundamentally transform both political and religious systems, ushering in a new era of order and enlightenment.
  My presence signifies the culmination of these stages, marking the arrival of the era of judgment. I am here to complete the three-stage process of reform, revolution, and judgment, providing humanity with the ultimate guidance and transformation that has eluded it through its own endeavors. This divine intervention is a direct consequence of humanity’s persistent failures and its inability to transcend its own limitations.

4. The Divine Role in Religious Evolution
   The evolution of religion typically follows a three-stage process: founding, institutionalization, and cultural integration.

• The first stage is the founding of the doctrine (敎祖創造期), where a religious leader establishes the core tenets and principles of a new faith.
• The second stage is the institutionalization of the system (制度定着期), where the organizational structures and practices of the religion are established.
• The third stage is the cultural integration (文化定着期), where the religion’s values and practices become deeply embedded within the broader culture, often through the establishment of holidays and widespread recognition.
  Historically, many religious founders, such as Choe Je-u (founder of Cheondoism), Kang Jeung-san (founder of Jeungsanism), and Sot’aesan (founder of Won Buddhism), have departed this world prematurely, often within a decade of establishing their faiths. This meant that the crucial tasks of institutionalization and cultural integration were left to their disciples. These disciples then carried on the legacy, maintaining the religious lineage through generations.

However, the supra-religion (超宗敎) that I represent transcends these conventional stages. My advent as a God-man (神人) eliminates the need for a gradual founding or institutionalization process. My presence signifies a direct, divine re-establishment, rendering the three traditional stages of religious development unnecessary. I have simply reincarnated (再臨) to fulfill this ultimate purpose.

5. The Path to White Heaven
   Life on Earth is a temporary sojourn, a “foreign land” (他鄕살이) where individuals are presented with opportunities for spiritual growth and the accumulation of merit. Those who embrace this path, striving for righteousness and understanding, are destined to become spiritual “millionaires” (갑부) and ultimately return to White Heaven (白宮).

This journey is not without its challenges, as humanity constantly faces a dichotomy of choices. One path offers immediate gratification and worldly pleasures, which, though alluring, ultimately lead to tragedy. The other path demands reverence, patience, and endurance, promising eventual return to one’s true spiritual home, even amidst present hardships. It is crucial to discern these paths and choose wisely, for the ultimate destination is either eternal joy in White Heaven or perpetual wandering.

My mission is to guide humanity back to this true home, ensuring that those who heed my teachings are prepared for their return to White Heaven, where they will reside eternally.

Key Philosophical and Strategic Terminology from Huh Kyung-young’s Teachings

• 신인 (神人): God-man, Divine Being, Celestial Figure
• 백궁 (白宮): White Heaven, Celestial Abode, Pure Realm
• 우매한 자 (愚昧한 者): Ignorant Individual, Foolish Person, Unenlightened Soul
• 무부 도통 (無不 道通): Enlightenment Without Effort, Unearned Wisdom, Spontaneous Realization
• 무력 (無力): Powerlessness, Lack of Effort, Inability
• 무인내 (無忍耐): Lack of Patience, Impatience, Absence of Perseverance
• 무원인 (無原因): Causelessness, Unjustified Outcome, Unwarranted Result
• 무원칙 정치 (無原則 政治): Unprincipled Governance, Amoral Politics, Opportunistic Rule
• 무양심 쾌락 (無良心 快樂): Conscienceless Pleasure, Unethical Hedonism, Immoral Gratification
• 무노력 재물 (無努力 財物): Unearned Wealth, Effortless Riches, Ill-gotten Gains
• 무인격 교육 (無人格 敎育): Education Lacking Character, Amoral Pedagogy, Characterless Instruction
• 무도덕 인격 (無道德 人格): Immoral Character, Unethical Personality, Absence of Moral Integrity
• 무희생 종교 (無犧牲 宗敎): Religion Without Sacrifice, Self-serving Faith, Non-altruistic Spirituality
• 교조 창조기 (敎祖 創造期): Period of Founder Creation, Genesis of a Doctrine, Era of Doctrinal Establishment
• 제도 정착기 (制度 定着期): Period of System Establishment, Institutionalization Phase, Era of Systemic Consolidation
• 문화 정착기 (文化 定着期): Period of Cultural Establishment, Cultural Integration Phase, Era of Cultural Rooting
• 환경 없는 과학 (環境 없는 科學): Science Without Environmental Consideration, Ecologically Blind Science, Unsustainable Scientific Progress
• 개혁 (改革): Reform, Renovation, Systemic Change
• 개벽 (開闢): Cosmic Transformation, World-opening, Epochal Shift
• 심판 (審判): Judgment, Divine Reckoning, Ultimate Adjudication
• 본양 (本鄕): True Home, Original Abode, Spiritual Homeland
• 타양살이 (他鄕살이): Living in a Foreign Land, Exile, Sojourning
• 천군 천사 (天軍 天使): Heavenly Army and Angels, Celestial Host, Divine Messengers

A Resolute Rebuke of the Current Stock Market and the Near Future of the United States

1. The Path to Enlightenment and the Folly of Ignorance
   To those who are beautiful, please be seated. Those who are not, remain standing. Today, I offer divine inspiration to the citizens. It is a testament to resilience that despite the heat, all remain vibrant. The heavens, though distant, are akin to a husband, allowing us the freedom to breathe. A recent excursion into the city for a simple meal of cold noodles left me breathless.

The path to enlightenment is arduous for the foolish. There are four categories of foolish individuals. The term “foolish” (愚者) refers to those who are ignorant. Who do we consider ignorant? While arrogance and worldly desires contribute to ignorance, those who seek enlightenment without diligent study are even more profoundly foolish. For each correct answer, I will award 5,000 won. We must proceed swiftly due to time constraints.

The first type of foolish individual is one who strives for success without engaging in study. This is akin to seeking spiritual mastery without any foundational learning. Such an endeavor is futile.

The second type of foolish individual is one who aspires to wealth without effort. These individuals, driven by a lack of diligence, often squander their earnings, perhaps through speculative stock investments, losing their entire salaries. They may even burden their parents, mortgaging family homes based on false promises of quick returns, only to see their investments vanish overnight.

The third type of foolish individual is one who seeks success without patience. Patience, alongside study and effort, forms the fundamental pillars of success. What does patience entail? It means dedicating oneself to study while others pursue leisure, enduring hunger while others dine. I myself faced such hardships, studying secretly in factories, enduring beatings when discovered. No one can deter a person determined to study, regardless of adverse circumstances, poverty, or personal tragedy. If one lacks funds, they can still immerse themselves in books at a library, memorizing their contents. Divine beings, too, have accumulated all knowledge, not by inherent possession, but through diligent acquisition.

The fourth type of foolish individual is one who seeks to enter Heaven without accumulating merit. This is akin to desiring a result without establishing its cause. Such an aspiration is misguided. Therefore, one must never become a person who expects outcomes without corresponding efforts. These foolish individuals differ fundamentally from us. Neither you nor your children should ever adopt such habits.

2. Gandhi’s Seven Principles of Societal Decay
   These principles, which I have elucidated, are not merely my own observations but resonate with the seven principles of societal decay articulated by Mahatma Gandhi.

The first principle is politics without principle. This refers to governance devoid of ethical foundations.

The second is pleasure without conscience. This describes the pursuit of gratification without moral restraint. It encompasses reckless financial speculation, such as investing in stocks without ethical consideration or borrowing from parents under false pretenses, only to squander the funds on frivolous pursuits. In some societies, after a certain hour, people are expected to return home, yet here, it becomes a time for drinking, leading to late returns and intoxicated driving. This exemplifies the pursuit of pleasure without conscience. Such funds should be used to provide for one’s spouse, not wasted in taverns. Those who engage in such behavior may face divine retribution or suffer from ailments such as diabetes, high blood pressure, hyperlipidemia, stroke, or dementia.

The third principle is wealth without work. This signifies the accumulation of riches without diligent effort. True effort, in this context, involves supporting one’s mother and wife. Those who seek wealth solely for themselves, without familial responsibility, are not truly striving. Such individuals often squander their gains. Heaven does not acknowledge effort that disregards these fundamental relationships. Effort is defined by working diligently while caring for one’s mother and wife. Without this foundation, any personal endeavor is hollow. Those who pursue wealth without genuine effort often exploit others, like individual investors, only to lose their own gains to larger entities. True wealth is accumulated through diligent saving, in consultation with one’s mother and wife.

The fourth principle is education without character. This refers to an educational system that fails to instill moral character, leading to societal decline. This is one of the seven causes of national ruin. Such an education results in children disrespecting and even assaulting their teachers. In my youth, teachers commanded such fear that even a glance would make us tremble. I studied relentlessly, never once being reprimanded during my six years of attending both a traditional village school and elementary school simultaneously. I would rise at 4 AM to attend the village school, driven by an internal compulsion, not external command. The journey was terrifying, through dark alleys in a tiger-infested area. The school itself was austere; we studied in darkness, illuminated only by faint light from the window, so as not to disturb the sleeping teacher. We would kneel, place our books and a switch before us, and begin reciting from memory. If we had learned 90 pages, we would recite from page one up to page 90 before moving to page 91. This hour-long recitation in darkness was a testament to our dedication. The teacher would then awaken, point to a character, and we would open our books to that exact spot. The ancient teachings were often complex, but we committed them to memory without the aid of dictionaries.

The fifth principle is morality without personality. This describes the creation of individuals lacking a strong moral compass, leading to societal breakdown and disrespect for authority figures.

The sixth principle is religion without sacrifice. This highlights the prevalence of religious practices devoid of genuine self-sacrifice. While some Christian and Buddhist groups engage in missionary work and education in places like Africa, many religions globally have lost their sacrificial spirit. Korea, notably, sends the most missionaries worldwide, surpassing even the West. However, even this service must be free from ulterior religious motives. Early religious leaders like Choe Je-u, who founded Cheondogyo, and Kang Jeung-san, who founded Jeungsan-do, met untimely ends, dying within a few years of establishing their faiths. Similarly, Sot’aesan, who founded Won Buddhism, also passed away shortly after its establishment. These founders typically departed within a decade, leaving their disciples to perpetuate their teachings.

The establishment of a religion involves three stages:

• Stage 1: Founding of the Doctrine. This is the initial creation of the religious framework.
• Stage 2: Institutionalization. This involves establishing the systems and structures of the religion.
• Stage 3: Cultural Integration. This is the process of embedding the religion’s culture into society, making it a recognized and celebrated part of national life, such as establishing national holidays.
  However, many religious founders perish before completing these stages, often at the very beginning. This places immense responsibility on their disciples to carry on the legacy. My own arrival, however, transcends these stages. As a God-man, I do not need to establish a doctrine or institutionalize a system; I simply descend.

The seventh and final principle is science without humanity. This refers to scientific advancement that disregards environmental consequences, leading to the destruction of the planet. Gandhi prophesied that humanity would face destruction due to such trends, eventually encountering a Messiah, a God-man. My arrival fulfills this prophecy.

3. The Three Stages of Societal Transformation: Reform, Revolution, and Judgment
   Humanity has attempted various approaches to societal improvement. The first stage is reform. However, political strife and ideological conflicts, such as civil wars, demonstrate the failure of reform.

The second stage is revolution. When reform fails, people resort to revolution, seeking to overturn the existing order. This leads to religious leaders engaging in political movements, as seen in the Donghak Peasant Revolution. However, revolutions also ultimately fail.

When both reform and revolution prove ineffective, the era of judgment arrives. This is my purpose: to transform both politics and religion. The God-man descends because human corruption has become too severe for mere reform or revolution to rectify. Attempts by figures like Kang Jeung-san and Choe Je-u to initiate change through revolution ultimately led to further degradation. Thus, the era of reform failed, the era of revolution failed, and now the era of the God-man, the era of judgment, has arrived. I have come to conclude these three stages: reform, revolution, and judgment.

4. Reflections on Music and the Path to White Heaven
   I often receive requests for songs. It is fascinating how some songs, despite their popularity, remain enigmatic in their meaning. For instance, the song “Damdadi” has always been a puzzle to me. I strive to understand everything, and “Damdadi” remains an eternal question.

I also recall a performance at a Harvard alumni gathering, where I shared the stage with the esteemed singer Nam Jin. He is older than I, perhaps 82, yet he displayed remarkable kindness and humility. He praised my song “Call Me,” and we waited together for an hour while the alumni dined, preparing for our performances. This was during a period when I was achieving significant recognition for my singing.

Music can evoke powerful memories. Listening to certain songs reminds me of my student days, when I dedicated myself entirely to study. I was unwavering, even when female students brought me gifts; I would discard them, demonstrating my resolve. Such single-mindedness is essential for achieving one’s goals.

The song “Hwangseong-ye” (The Ruins of Hwangseong Fortress) is particularly poignant, lamenting the fall of the Goryeo Dynasty. It speaks of loyal subjects who chose death over serving a new dynasty. This song was beloved by President Park, symbolizing patriotism. The energy of Songaksan in Gaeseong, which sustained Goryeo for 500 years, eventually waned. Korea lacks mountains that can sustain a dynasty for a thousand years; only Goryeongsan possesses such enduring spiritual power. Had Joseon been founded in Gaeseong, it would have quickly perished. Thus, a new capital, Gyeongbokgung, was established at the foot of Goryeongsan. Goryeongsan, being a divine mountain, transcends time. The God-man who emerges from it, myself, will leave an eternal record for humanity until the end of the Earth.

We are now entering the final phase, accompanied by the celestial armies and angels. It is remarkable how a single song can utterly transform the atmosphere. We will now sing three hymns, beginning with hymn 301. This world is a temporary dwelling, and you, as spiritual millionaires, are destined for Heaven. You have achieved spiritual fruition in this earthly existence, a privilege not granted to the other eight billion. This is truly a blessing. These hymns guide you to White Heaven, where you will reside eternally.

Life presents two paths. Choosing immediate pleasure often leads to tragedy. However, embracing reverence, patience, and harmony, despite present hardships, ultimately leads to our true home. I have guided you back to the correct path.

Today, I bestow blessings upon all angels who offered songs, those who entered Heaven House, those who paid consultation fees but could not attend, those registered for the divine lineage, and their families and ancestors. I also bestow blessings upon all angels watching on YouTube, their families, and ancestors, granting them Level 1. Furthermore, I bestow blessings upon those who made new contributions for the White Heaven eternal construction fund, their families, and ancestors, granting them Level 10.

Now, I offer a collective blessing. All angels present today, their families, and all viewers on YouTube, shall be healed of their ailments. All sickness shall recede, and all evil spirits and ghosts shall depart. I bestow blessings upon all angels, their families, and ancestors, and all viewers on YouTube, their families, and ancestors, granting them Level 1.

Central Questions & Answers

1. What are the four types of foolish people according to Huh Kyung-young?

• Question: What defines a foolish person in the eyes of Huh Kyung-young, and what are the four specific categories he identifies?

• Answer: Huh Kyung-young defines foolish people as those who seek outcomes without putting in the necessary effort or cause. He outlines four types:

  • Those who seek success without studying or learning.
  • Those who desire wealth without effort.
  • Those who aim for success without patience.
  • Those who wish for Heaven without accumulating good deeds (blessings).

• Key Quote: “Studying without success, becoming rich without effort, succeeding without patience, and going to Heaven without doing good deeds—these are the foolish.”
  2. What are Gandhi’s seven principles that lead to a nation’s downfall, as explained by Huh Kyung-young?

• Question: How does Huh Kyung-young interpret Mahatma Gandhi’s seven principles that can lead to the ruin of a nation, and what are these principles?

• Answer: Huh Kyung-young aligns with Gandhi’s seven principles, which he presents as causes for national decline. These include:

  • Politics without principle.
  • Wealth without work (effort).
  • Pleasure without conscience.
  • Knowledge without character (education without integrity).
  • Commerce without morality.
  • Science without humanity (science without environmental consideration).
  • Worship without sacrifice (religion without selflessness).

• Key Quote: “Politics without principle, pleasure without conscience, wealth without work, education without character, commerce without morality, science without humanity, and worship without sacrifice – these are the seven causes of a nation’s downfall.”
  3. How does Huh Kyung-young define “effort” in the context of accumulating wealth?

• Question: What is Huh Kyung-young’s unique perspective on “effort” when it comes to achieving wealth, particularly regarding family roles?

• Answer: Huh Kyung-young emphasizes that true effort in accumulating wealth involves more than just individual striving. “effort” requires the presence and consideration of two women: one’s mother and one’s wife. pursuing wealth solely for oneself, without supporting parents or marrying, is not genuine effort and often leads to squandering resources.

• Key Quote: “Effort requires two women: your mother and your wife. If you don’t have them, the person who exerts power will fail. Trying to get rich alone, without marrying or supporting your parents, is not effort.”
  4. What is Huh Kyung-young’s view on modern religion and its lack of “sacrifice”?

• Question: According to Huh Kyung-young, what is the critical flaw in many contemporary religions, and why is “sacrifice” so important?

• Answer: Huh Kyung-young criticizes modern religions for lacking “sacrifice.” He notes that while some Christian and Buddhist groups still engage in missionary work and education, many religions globally have lost their spirit of selflessness. He highlights that true religion, as envisioned by figures like Gandhi, should involve genuine sacrifice, not just ceremonial participation.

• Key Quote: “The world’s religions have lost sacrifice. Western religions now lack sacrifice. What do they do in religion? Children are baptized when they are born, and that’s it.”
  5. What are the three stages of societal change (reform, upheaval, judgment) and Huh Kyung-young’s role in them?

• Question: How does Huh Kyung-young explain the historical progression of societal change through “reform,” “upheaval,” and “judgment,” and where does he position himself within this framework?

• Answer: Huh Kyung-young describes societal change in three stages:

  • Reform (개혁): Initial attempts to improve society, which he states have historically failed due to ideological conflicts and human corruption.
  • Upheaval (개벽): More radical movements, often religious or revolutionary, that try to overturn the existing order, but also ultimately fail and lead to further decline.
  • Judgment (심판): The final stage, which arrives when both reform and upheaval have failed, signifying the coming of a God-man (신인) to fundamentally transform politics and religion. Huh Kyung-young asserts that he is this God-man, arriving to initiate the era of judgment.

• Key Quote: “Reform and upheaval have failed. Human beings have become too corrupt. So, the era of judgment comes, and I am here to change both politics and religion.”
  6. What is the significance of the “Heaven House” (하늘궁) and the “White Heaven” (백궁) in Huh Kyung-young’s teachings?

• Question: What do the terms “Heaven House” (하늘궁) and “White Heaven” (백궁) represent in Huh Kyung-young’s cosmology and for his followers?

• Answer: The “Heaven House” (하늘궁) is presented as a physical location where Huh Kyung-young delivers his teachings and where his followers gather. The “White Heaven” (백궁) represents the ultimate spiritual destination, a heavenly realm where his followers, having achieved spiritual “level-ups” and accumulated blessings, will reside eternally. He suggests that those who attend his lectures and follow his path are destined for this “White Heaven,” unlike the majority of humanity.

• Key Quote: “You are the ones who have become rich in this foreign land and will go to Heaven. You have achieved results in the Heaven House. But the other 8 billion people cannot achieve it.”
  Top 3 Recommended Questions:

1. What are the four types of foolish people according to Huh Kyung-young?
2. What are Gandhi’s seven principles that lead to a nation’s downfall, as explained by Huh Kyung-young?
3. What are the three stages of societal change (reform, upheaval, judgment) and Huh Kyung-young’s role in them?

1. The Folly of Ignorance: Four Types of Unwise Individuals

Unwise individuals are those who struggle to enter the metaphorical “gate” of understanding. There are four distinct categories of such individuals. The first type encompasses those who seek success without diligent study. This is akin to attempting to achieve enlightenment without any prior learning. Such an endeavor is inherently futile.

The second category includes those who aspire to wealth without effort. These individuals often engage in speculative ventures, such as stock market investments, leading to financial ruin. They may even exploit their parents’ assets, believing in quick riches, only to lose everything. This pursuit of wealth without genuine effort is a hallmark of foolishness.

Third are those who strive for success without perseverance. Perseverance, alongside study and effort, forms the fundamental pillars of achievement. True perseverance involves dedication, such as studying diligently while others are at leisure, or enduring hardship for the sake of knowledge. Those who lack this steadfastness will find success elusive.

Finally, the fourth type consists of individuals who seek heavenly rewards without accumulating good deeds. This is equivalent to expecting a result without a cause. Such individuals desire outcomes like entering Heaven without having performed the necessary actions. It is imperative to avoid becoming such an unwise person, as results are always contingent upon their preceding causes.

2. Gandhi’s Seven Principles of Societal Decay
   These categories of unwise individuals align with Gandhi’s seven principles that lead to societal decline. These principles serve as a warning against behaviors that undermine the fabric of a nation.

The first principle is politics without principle. This refers to governance that lacks a moral compass or foundational values.

The second is pleasure without conscience. This describes the pursuit of gratification without ethical consideration. It manifests in reckless financial speculation, exploiting family resources, or engaging in immoral activities under false pretenses. Such actions, like excessive drinking and late-night revelry, demonstrate a lack of consideration for others and oneself, often leading to negative consequences like illness.

The third principle is wealth without work. This signifies the acquisition of riches without honest labor. It criticizes those who profit by exploiting others, particularly small investors in the stock market, where the wealthy often manipulate markets to their advantage. Genuine wealth is accumulated through diligent effort and collaboration, especially with one’s family.

The fourth principle is education without character. This refers to an educational system that fails to instill moral values and personal integrity. Such an education can lead to a breakdown of respect and discipline, where students disrespect their teachers, ultimately contributing to societal decay.

3. The Rigorous Path of Early Education
   My own early education exemplified a strict approach to character development. From a young age, I was taught profound respect for my teachers. I attended a traditional village school and elementary school concurrently, starting my studies at 4 AM. The journey to the village school was often frightening, navigating dark alleys in an area known for wild animals.

At the village school, I would silently kneel before my sleeping teacher, placing my textbook and a switch beside him. I would then begin reciting lessons from memory, starting from the first page up to the current lesson, a process that took about an hour. The teacher would awaken, glance at me, and point to a character in the book with the switch. I would then open the book to that page, and he would illuminate the text with a lamp to review the characters. The ancient language was challenging, with words like “mong” (蒙) having multiple meanings, such as “child” or “to ask.” We had no dictionaries and relied solely on oral transmission and memorization. This rigorous training instilled in me a profound discipline.

4. Gandhi’s Remaining Principles and the Evolution of Religion
   The fifth principle is character without morality. This describes individuals who possess a certain persona but lack a fundamental ethical framework, leading to disrespectful and disruptive behavior.

The sixth principle is religion without sacrifice. This critiques religious practices that lack genuine selflessness and dedication. While some religions, like Christianity and Buddhism, have historically engaged in missionary work and education, many contemporary religions have lost this spirit of sacrifice. Korea, notably, now sends the most missionaries globally, demonstrating a continued commitment to service. However, true religious practice should transcend mere institutional objectives.

Historically, founders of new religions in Korea, such as Choe Je-u of Cheondoism and Kang Jeung-san of Jeungsanism, often met untimely ends shortly after establishing their faiths. Choe Je-u was executed after four years, and Kang Jeung-san passed away after nine. Similarly, Sot’aesan, the founder of Won Buddhism, also departed soon after its inception. These founders typically initiated the first stage of religious development: founding the doctrine. This is followed by the establishment of institutions and then the cultural integration of the religion into society. However, many founders passed away before completing all three stages, leaving their disciples to carry on their legacy.

My own arrival, however, transcends these stages. As a God-man, I do not need to establish a doctrine or institutions; I simply descend, eliminating the need for these three phases.

The seventh and final principle is science without humanity. This refers to scientific advancement that disregards environmental consequences, leading to the destruction of the planet. Gandhi foresaw that humanity would face destruction due to such unchecked progress, eventually necessitating the arrival of a Messiah or God-man.

5. The Three Stages of Societal Transformation: Reform, Revolution, and Judgment
   Humanity’s attempts to address societal problems typically unfold in three stages: reform, revolution, and judgment.

The first stage is reform, which involves efforts to improve existing systems. However, reforms often fail due to ideological conflicts and societal divisions, as seen in political strife and historical conflicts.

When reform fails, the second stage, revolution, emerges. This involves radical upheaval and attempts to completely overturn existing structures, as exemplified by movements like the Donghak Peasant Revolution. Yet, revolutions also frequently fail, leading to further societal deterioration.

The ultimate stage, following the failures of both reform and revolution, is the era of judgment. This is when a God-man intervenes to transform both politics and religion, rectifying the profound moral decay of humanity. My presence signifies the arrival of this era, where I am here to conclude these three stages.

6. Reflections on Music and Life’s Choices
   During this gathering, various songs were performed, including “Damdadi,” “Hong Kong Lady,” and “Saturday Night.” These performances, though varied in style, highlighted the importance of appreciating original works and understanding the essence of a song. For instance, the original rendition of “Giving Love, I Cried” by Na Hoon-a conveys a profound masculine sorrow without burdening others, a quality I admire.

My own academic journey was marked by intense focus. I recall instances where I had to sternly reject gifts from female students to maintain my concentration, demonstrating the unwavering discipline required for study. This single-minded dedication, “Jeongsinilto Hasabulseong” (精神一到何事不成 – “If one’s mind is focused, nothing is impossible”), is a principle I have always upheld.

The song “The Ruins of Hwangseong” (황성옛터), a favorite of President Park, evokes a poignant sense of patriotism and lament for the fall of the Goryeo Dynasty. It speaks to the loyalty of Goryeo’s faithful subjects who chose death over serving a new dynasty. The song also alludes to the geomantic decline of Songaksan in Gaeseong, which led to the relocation of the capital to Goryeongsan (경복궁) for the Joseon Dynasty. Goryeongsan, being a sacred mountain, symbolizes an eternal spiritual power, signifying that the God-man emerging from it will leave an everlasting mark on Earth until the end of time.

The event concluded with hymns, reminding everyone of their ultimate destination: White Heaven. This world is merely a temporary dwelling, a “foreign land,” where individuals strive to achieve spiritual fruition. While many may not attain this, those present are fortunate to be on this path. The hymns serve as a reminder that life presents two paths: immediate pleasure leading to tragedy, or perseverance and peace leading to one’s true home in White Heaven.

Finally, blessings were bestowed upon all attendees, their families, ancestors, and online viewers, granting them healing from illness, protection from evil spirits, and elevated spiritual levels.

– 신인(神人)-(신(神)-god, 인(人)-person)

• 강탄봉(降誕奉)-(강(降)-descend, 탄(誕)-birth, 봉(奉)-offer)
• 시민(市民)-(시(市)-city, 민(民)-people)
• 성리(性理)-(성(性)-nature, 리(理)-principle)
• 공의(公義)-(공(公)-public, 의(義)-justice)
• 천신(天神)-(천(天)-heaven, 신(神)-god)
• 천억(千億)-(천(千)-thousand, 억(億)-hundred million)
• 관(冠)-(관(冠)-crown)
• 영성왕제(靈性皇帝)-(영(靈)-spirit, 성(性)-nature, 왕(王)-king, 제(帝)-emperor)
• 황제(皇帝)-(황(皇)-emperor, 제(帝)-emperor)
• 심판(審判)-(심(審)-examine, 판(判)-judge)
• 성령(聖靈)-(성(聖)-holy, 령(靈)-spirit)
• 여호와(耶和華)-(야(耶)-ya, 화(和)-he, 화(華)-hua)
• 새 예루살렘 성(새 예루살렘 城)-(성(城)-castle)
• 수도(首都)-(수(首)-head, 도(都)-capital)
• 형상(形狀)-(형(形)-shape, 상(狀)-form)
• 동선한(東南西)-(동(東)-east, 서(西)-west, 남(南)-south)
• 수심(水深)-(수(水)-water, 심(深)-deep)
• 순결성(純潔性)-(순(純)-pure, 결(潔)-clean, 성(性)-nature)
• 약속(約束)-(약(約)-promise, 속(束)-bind)
• 예언(預言)-(예(預)-foretell, 언(言)-word)
• 산정세(山頂勢)-(산(山)-mountain, 정(頂)-peak, 세(勢)-power)
• 신승지(神聖地)-(신(神)-god, 승(聖)-holy, 지(地)-land)
• 만소(萬所)-(만(萬)-ten thousand, 소(所)-place)
• 천세계명(天世界命)-(천(天)-heaven, 세(世)-world, 계(界)-realm, 명(命)-command)
• 정신(精神)-(정(精)-spirit, 신(神)-mind)
• 현국(現國)-(현(現)-present, 국(國)-country)
• 광천(光天)-(광(光)-light, 천(天)-heaven)
• 공황(恐慌)-(공(恐)-fear, 황(慌)-panic)
• 천국(天國)-(천(天)-heaven, 국(國)-country)
• 귀물(貴物)-(귀(貴)-precious, 물(物)-thing)
• 복(福)-(복(福)-blessing)
• 새생명(새 生命)-(생(生)-life, 명(命)-fate)
• 강명(康明)-(강(康)-healthy, 명(明)-bright)
• 영수(領袖)-(영(領)-leader, 수(袖)-sleeve)
• 십전도(十全道)-(십(十)-ten, 전(全)-complete, 도(道)-way)
• 성령(聖靈)-(성(聖)-holy, 령(靈)-spirit)
• 신수지(神獸地)-(신(神)-god, 수(獸)-beast, 지(地)-land)
• 열국(列國)-(열(列)-rank, 국(國)-country)
• 선리(宣理)-(선(宣)-declare, 리(理)-reason)
• 경청(傾聽)-(경(傾)-lean, 청(聽)-listen)
• 설교(說敎)-(설(說)-speak, 교(敎)-teach)
• 예배(禮拜)-(예(禮)-rite, 배(拜)-bow)
• 백궁(白宮)-(백(白)-white, 궁(宮)-palace)
• 우매(愚昧)-(우(愚)-foolish, 매(昧)-dark)
• 도통(道通)-(도(道)-way, 통(通)-understand)
• 무부(無不)-(무(無)-without, 부(不)-not)
• 무력(無力)-(무(無)-without, 력(力)-power)
• 부자(富者)-(부(富)-rich, 자(者)-person)
• 주식(株式)-(주(株)-stock, 식(式)-form)
• 인내(忍耐)-(인(忍)-endure, 내(耐)-bear)
• 무원인(無原因)-(무(無)-without, 원(原)-origin, 인(因)-cause)
• 간디(甘地)-(감(甘)-sweet, 지(地)-earth)
• 무원칙(無原則)-(무(無)-without, 원(原)-origin, 칙(則)-rule)
• 정치(政治)-(정(政)-govern, 치(治)-rule)
• 무도(無道)-(무(無)-without, 도(道)-way)
• 무노력(無努力)-(무(無)-without, 노(努)-strive, 력(力)-effort)
• 양심(良心)-(양(良)-good, 심(心)-heart)
• 쾌락(快樂)-(쾌(快)-pleasant, 락(樂)-joy)
• 재물(財物)-(재(財)-wealth, 물(物)-thing)
• 부려(不慮)-(불(不)-not, 려(慮)-consider)
• 부양(扶養)-(부(扶)-support, 양(養)-raise)
• 허당(虛堂)-(허(虛)-empty, 당(堂)-hall)
• 개미 투자자(개미 投資者)-(투(投)-invest, 자(資)-capital, 자(者)-person)
• 인격(人格)-(인(人)-person, 격(格)-status)
• 교육(敎育)-(교(敎)-teach, 육(育)-raise)
• 나라(國)-(국(國)-country)
• 서당(書堂)-(서(書)-book, 당(堂)-hall)
• 구전(口傳)-(구(口)-mouth, 전(傳)-transmit)
• 암기(暗記)-(암(暗)-dark, 기(記)-remember)
• 몽고(蒙古)-(몽(蒙)-Mongol, 고(古)-ancient)
• 도덕(道德)-(도(道)-way, 덕(德)-virtue)
• 희생(犧牲)-(희(犧)-sacrifice, 생(牲)-animal)
• 종교(宗敎)-(종(宗)-sect, 교(敎)-teach)
• 기독교(基督敎)-(기(基)-base, 독(督)-supervise, 교(敎)-teach)
• 불교(佛敎)-(불(佛)-Buddha, 교(敎)-teach)
• 선교(宣敎)-(선(宣)-declare, 교(敎)-teach)
• 천도교(天道敎)-(천(天)-heaven, 도(道)-way, 교(敎)-teach)
• 유교(儒敎)-(유(儒)-Confucian, 교(敎)-teach)
• 처형(處刑)-(처(處)-deal with, 형(刑)-punishment)
• 화천(化天)-(화(化)-transform, 천(天)-heaven)
• 도교(道敎)-(도(道)-way, 교(敎)-teach)
• 원불교(圓佛敎)-(원(圓)-round, 불(佛)-Buddha, 교(敎)-teach)
• 소천(召天)-(소(召)-call, 천(天)-heaven)
• 단명(短命)-(단(短)-short, 명(命)-life)
• 법통(法統)-(법(法)-law, 통(統)-govern)
• 종통(宗統)-(종(宗)-sect, 통(統)-govern)
• 교조 창조(敎祖創造)-(교(敎)-teach, 조(祖)-ancestor, 창(創)-create, 조(造)-make)
• 제도 정착기(制度定着期)-(제(制)-system, 도(度)-degree, 정(定)-fix, 착(着)-attach, 기(期)-period)
• 문화 정착기(文化定着期)-(문(文)-culture, 화(化)-transform, 정(定)-fix, 착(着)-attach, 기(期)-period)
• 포교(布敎)-(포(布)-spread, 교(敎)-teach)
• 공유(共有)-(공(共)-common, 유(有)-have)
• 석탄신일(釋誕辰日)-(석(釋)-Buddha, 탄(誕)-birth, 신(辰)-day, 일(日)-day)
• 투쟁(鬪爭)-(투(鬪)-fight, 쟁(爭)-contend)
• 과학(科學)-(과(科)-branch, 학(學)-study)
• 환경(環境)-(환(環)-ring, 경(境)-boundary)
• 발전(發展)-(발(發)-develop, 전(展)-expand)
• 공장(工場)-(공(工)-work, 장(場)-place)
• 파괴(破壞)-(파(破)-break, 괴(壞)-destroy)
• 인류(人類)-(인(人)-human, 류(類)-kind)
• 멸망(滅亡)-(멸(滅)-destroy, 망(亡)-perish)
• 메시아(메시아)-(메(메)-messiah, 시(시)-messiah, 아(아)-messiah)
• 개혁(改革)-(개(改)-change, 혁(革)-revolution)
• 이념(理念)-(이(理)-reason, 념(念)-thought)
• 남북 전쟁(南北戰爭)-(남(南)-south, 북(北)-north, 전(戰)-war, 쟁(爭)-contend)
• 실패(失敗)-(실(失)-lose, 패(敗)-defeat)
• 개벽(開闢)-(개(開)-open, 벽(闢)-open)
• 혁명(革命)-(혁(革)-revolution, 명(命)-fate)
• 타락(墮落)-(타(墮)-fall, 락(落)-fall)
• 본론(本論)-(본(本)-main, 론(論)-argument)
• 우주(宇宙)-(우(宇)-universe, 주(宙)-universe)
• 원리(原理)-(원(原)-origin, 리(理)-principle)
• 축소(縮小)-(축(縮)-shrink, 소(小)-small)
• 사상(思想)-(사(思)-think, 상(想)-idea)
• 부천(富川)-(부(富)-rich, 천(川)-river)
• 청사(廳舍)-(청(廳)-office, 사(舍)-house)
• 강변가요제(江邊歌謠祭)-(강(江)-river, 변(邊)-side, 가(歌)-song, 요(謠)-folk song, 제(祭)-festival)
• 숙제(宿題)-(숙(宿)-lodge, 제(題)-topic)
• 전국(全國)-(전(全)-whole, 국(國)-country)
• 천사(天使)-(천(天)-heaven, 사(使)-messenger)
• 대기실(待機室)-(대(待)-wait, 기(機)-opportunity, 실(室)-room)
• 동창(同窓)-(동(同)-same, 창(窓)-window)
• 송년회(送年會)-(송(送)-send off, 년(年)-year, 회(會)-gathering)
• 오리지널(original)-(오(오)-original, 리(리)-original, 지(지)-original, 널(널)-original)
• 정신일도 하사불성(精神一到何事不成)-(정(精)-spirit, 신(神)-mind, 일(一)-one, 도(到)-arrive, 하(何)-what, 사(事)-matter, 불(不)-not, 성(成)-achieve)
• 독학(獨學)-(독(獨)-alone, 학(學)-study)
• 삼경무(三景舞)-(삼(三)-three, 경(景)-scene, 무(舞)-dance)
• 홍콩 아가씨(香港아가씨)-(홍(香)-fragrant, 항(港)-harbor)
• 신청곡(申請曲)-(신(申)-apply, 청(請)-request, 곡(曲)-song)
• 묘령(妙齡)-(묘(妙)-subtle, 령(齡)-age)
• 직장(職場)-(직(職)-occupation, 장(場)-place)
• 황성예(荒城의 跡)-(황(荒)-desolate, 성(城)-castle, 예(跡)-trace)
• 고려(高麗)-(고(高)-high, 려(麗)-beautiful)
• 충신(忠臣)-(충(忠)-loyal, 신(臣)-subject)
• 두문동(杜門洞)-(두(杜)-block, 문(門)-door, 동(洞)-cave)
• 조선(朝鮮)-(조(朝)-morning, 선(鮮)-fresh)
• 애국(愛國)-(애(愛)-love, 국(國)-country)
• 개성(開城)-(개(開)-open, 성(城)-castle)
• 송학산(松鶴山)-(송(松)-pine, 학(鶴)-crane, 산(山)-mountain)
• 고령산(高靈山)-(고(高)-high, 령(靈)-spirit, 산(山)-mountain)
• 경복궁(景福宮)-(경(景)-scenery, 복(福)-blessing, 궁(宮)-palace)
• 신령(神靈)-(신(神)-god, 령(靈)-spirit)
• 재림(再臨)-(재(再)-again, 림(臨)-approach)
• 지구(地球)-(지(地)-earth, 구(球)-ball)
• 종말(終末)-(종(終)-end, 말(末)-end)
• 빙하기(氷河期)-(빙(氷)-ice, 하(河)-river, 기(期)-period)
• 천군(天軍)-(천(天)-heaven, 군(軍)-army)
• 찬송가(讚頌歌)-(찬(讚)-praise, 송(頌)-eulogy, 가(歌)-song)
• 본양(本鄕)-(본(本)-origin, 양(鄕)-hometown)
• 타양살이(他鄕살이)-(타(他)-other, 양(鄕)-hometown)
• 갑부(甲富)-(갑(甲)-first, 부(富)-rich)
• 결실(結實)-(결(結)-tie, 실(實)-fruit)
• 행운(幸運)-(행(幸)-luck, 운(運)-fortune)
• 경건(敬虔)-(경(敬)-respect, 건(虔)-devout)
• 화평(和平)-(화(和)-harmony, 평(平)-peace)
• 고난(苦難)-(고(苦)-suffering, 난(難)-difficulty)
• 천만당(千萬當)-(천(千)-thousand, 만(萬)-ten thousand, 당(當)-appropriate)
• 상담비(相談費)-(상(相)-mutual, 담(談)-talk, 비(費)-expense)
• 정예운(精銳運)-(정(精)-elite, 예(銳)-sharp, 운(運)-fortune)
• 등록(登錄)-(등(登)-register, 록(錄)-record)
• 축복(祝福)-(축(祝)-bless, 복(福)-blessing)
• 영태(永泰)-(영(永)-eternal, 태(泰)-peace)
• 건축(建築)-(건(建)-build, 축(築)-build)
• 헌금(獻金)-(헌(獻)-offer, 금(金)-money)
• 신분(身分)-(신(身)-body, 분(分)-status)
• 가족(家族)-(가(家)-family, 족(族)-clan)
• 조상(祖上)-(조(祖)-ancestor, 상(上)-above)
• 잡귀(雜鬼)-(잡(雜)-mixed, 귀(鬼)-ghost)
• 귀신(鬼神)-(귀(鬼)-ghost, 신(神)-god)

What is Heo Kyung-young’s rebuke of the current stock market? He criticizes those who seek wealth without effort, warning that such actions lead to ruin.

• Heo Kyung-young criticizes those who seek wealth without effort, warning that such actions lead to ruin .
  Four Types of Foolish People

• There are four types of foolish people :

  • Those who seek success without effort or study: This is like trying to achieve enlightenment without learning .
  • Those who try to get rich without working for it: This often leads to losing all your money, like in stock market investments .
  • Those who want success without patience: Success requires study, effort, and patience .
  • Those who want to go to heaven without doing good deeds: This is like expecting a result without a cause .

• People should not become these types of foolish individuals, and they should not teach their children to be this way .

Gandhi’s Seven Principles for the Downfall of a Nation

• Heo Kyung-young references Gandhi’s seven principles that lead to a nation’s downfall, which are similar to the types of foolish people :
  • Politics without principles: This refers to governance that lacks a moral compass .
  • Pleasure without conscience: This includes pursuing enjoyment without considering ethical implications, such as gambling away family wealth or engaging in immoral activities .
  • Wealth without work: This involves seeking riches without putting in effort, often at the expense of others, like “ant investors” in the stock market who lose money to the wealthy .
  • True effort involves supporting one’s mother and wife, not just working for oneself .
  • Education without character: This leads to a breakdown of respect and morality, where students may disrespect teachers .
  • Heo Kyung-young shares a personal anecdote about his strict education, where he studied diligently out of fear and respect for his teachers .
  • Worship without sacrifice: Many religions today lack the element of sacrifice, focusing instead on personal gain .
  • Heo Kyung-young notes that Korean Christianity is an exception, sending out the most missionaries globally .
  • He also discusses how founders of Korean religions like Choe Je-u (founder of Cheondoism), Kang Jeungsan (founder of Jeungsanism), and Sotaesan (founder of Won Buddhism) all passed away shortly after establishing their faiths, leaving their disciples to continue their work .
  • The three stages of religious establishment are: founding the religion, establishing its systems, and spreading its culture .
  • Heo Kyung-young states that his “super-religion” is different because he, as a divine being, has directly descended, eliminating the need for these stages .
  • Science without humanity: Scientific advancement that harms the environment is a path to humanity’s destruction .

Three Stages of Societal Change

• Heo Kyung-young explains three stages of societal change :
  • Reform: Attempts to change society through existing systems, which often fail .
  • Revolution: More drastic attempts to overturn society, like the Donghak Peasant Revolution, which also fail .
  • Judgment: When reform and revolution fail due to human corruption, a divine being intervenes to judge and transform both politics and religion .
• Heo Kyung-young asserts that he has come to complete these three stages .

Musical Performances and Reflections

• The event includes various musical performances by “angels” (followers) .
• Heo Kyung-young critiques the performances, sometimes playing the original versions of songs by artists like Nam Jin and Na Hoon-a .
• He shares an anecdote about meeting Nam Jin at a Harvard alumni event, praising Nam Jin’s humility .
• He emphasizes the importance of listening to original songs to avoid misinterpreting them .
• He also shares a personal story about his strict focus on studies during his youth, rejecting gifts from female classmates to avoid distractions .
• The event concludes with a performance of “Hwangseong-ui Teo,” a song about the fall of the Goryeo Dynasty, which Heo Kyung-young connects to patriotism and the relocation of the capital to Gyeongbokgung under Goryeongsan’s spiritual energy .
• He then leads the audience in singing hymns, reminding them that this world is temporary and their ultimate destination is heaven .

Blessings and Level-Ups

• Heo Kyung-young bestows “level-ups” upon attendees, online viewers, and those who made donations, promising healing from illnesses and protection from evil spirits .

What is Heo Kyung-young’s rebuke of the current stock market? He criticizes those who seek wealth without effort, study, patience, or building good karma, leading to inevitable failure.

1. Introduction to Heo Kyung-young’s Teachings
   Heo Kyung-young welcomes attendees and emphasizes the importance of understanding his teachings to avoid being “foolish” in the eyes of heaven.

1.1. The Importance of Entering the “Gate”

1. Heo Kyung-young explains that there is a difference between being inside and outside a metaphorical “gate” .

2. Those who are barely inside the gate will have their “level” recorded in Baekgung (heaven) .

3. This concept is crucial to understand .

4. Four Types of Foolish People
   Heo Kyung-young identifies four types of foolish people who fail to achieve true success or spiritual progress because they seek results without the necessary effort or foundation.

2.1. Foolishness in Seeking Success and Wealth

1. Foolish people are those who are arrogant or greedy, but even more foolish are those who try to succeed without effort .
2. This includes people who try to achieve enlightenment without studying, or those who seek success without putting in the work .
3. Heo Kyung-young states that trying to succeed without studying is like trying to achieve enlightenment without effort, which is impossible .
4. Another type of foolish person is someone who tries to get rich without effort .
5. These individuals often lose all their money through activities like stock trading .
6. They might even put their parents’ homes at risk by investing in schemes that promise quick returns but ultimately fail .

2.2. Foolishness in Lacking Patience and Good Deeds

1. People who try to succeed without patience are also foolish .

2. Success requires study, effort, and patience as fundamental elements .

3. Heo Kyung-young shares his personal experience of studying diligently, even enduring hardship and physical punishment, because his desire to learn was unstoppable .

4. He claims that divine beings like himself have accumulated all human knowledge, not by bringing it from heaven, but by mastering it on Earth .

5. The fourth type of foolish person is someone who tries to go to heaven without doing good deeds (building karma) .

6. This is like expecting a result without a cause .

7. Heo Kyung-young warns against being such a person, as it is impossible to achieve a desired outcome without the necessary actions .

8. Heo Kyung-young advises his followers and their children not to adopt these foolish habits .

9. The four types of foolishness are: trying to achieve enlightenment without effort or study, trying to get rich without effort, trying to succeed without patience, and seeking results without a cause .

10. Gandhi’s Seven Principles for Societal Failure
    Heo Kyung-young discusses Gandhi’s seven principles that lead to the downfall of a nation, interpreting them through his own spiritual and societal lens.

3.1. Principles Related to Politics, Pleasure, and Wealth

1. The first principle is politics without principles .
2. The second principle is pleasure without conscience .
3. This refers to pursuing enjoyment without moral consideration, such as investing in stocks without conscience or using parents’ money deceitfully .
4. Heo Kyung-young criticizes the culture of drinking late at night, which leads to issues like drunk driving, contrasting it with stricter curfews in places like America .
5. He suggests that money spent on such pleasures should instead be used for family, warning that those who indulge in unconscionable pleasure may suffer from illnesses like diabetes, high blood pressure, or dementia .
6. The third principle is wealth without effort .
7. Heo Kyung-young defines true effort as working to support one’s mother and wife, not just oneself .
8. pursuing wealth alone, without family responsibilities, is not true effort and often leads to squandering money .
9. He criticizes those who try to get rich by taking money from small investors in the stock market, stating that such wealth is ultimately meaningless .
10. True wealth is accumulated little by little through honest work and consultation with family .

3.2. Principles Related to Education, Religion, and Science

1. The fourth principle is education without character .

2. Heo Kyung-young states that this type of education ruins children and is one of the seven reasons a nation fails .

3. He laments the decline in respect for teachers, contrasting it with his own strict upbringing where he studied diligently out of fear and respect for his teachers .

4. He describes his rigorous early morning studies in a seodang (traditional Korean school), where he had to memorize texts in the dark and present them to his teacher .

5. He emphasizes the importance of character in education, which is lacking in modern times .

6. The fifth principle is religion without sacrifice .

7. Heo Kyung-young notes that many religions today lack the spirit of sacrifice, although some Christian and Buddhist groups still engage in missionary work and education .

8. He points out that while Korea sends the most missionaries globally, even this can be problematic if it has ulterior motives .

9. He discusses the short lifespans of founders of new religions in Korea, such as Choe Je-u (Cheondoism) and Kang Jeungsan (Jeungsanism), who died shortly after establishing their faiths .

10. He explains that religious development typically involves three stages: founding the religion, establishing its systems, and spreading its culture .

11. However, many founders die before completing these stages, leaving their disciples to carry on their legacy .

12. Heo Kyung-young claims that his “super-religion” is different because he is a divine being who has “reincarnated,” thus bypassing the need for these three stages .

13. The seventh principle is science without humanity (or environment without science) .

14. This refers to scientific advancement that harms the environment, leading to the destruction of the Earth .

15. Heo Kyung-young states that Gandhi predicted humanity’s eventual demise due to these principles, and the arrival of a Messiah or divine being to save them .

16. The Three Stages of Societal Change: Reform, Revolution, and Judgment
    Heo Kyung-young outlines a historical progression of societal change, arguing that past attempts at reform and revolution have failed, necessitating a divine judgment.

4.1. Failures of Reform and Revolution

1. Heo Kyung-young explains that humanity has attempted reform to address societal problems, but these efforts have failed, leading to conflicts and ideological struggles .
2. When reform fails, the next stage is revolution (or gaebyeok), where people try to overturn the existing order .
3. He cites the Donghak Peasant Revolution as an example of such an attempt .
4. However, revolutions also fail, leading to further decline .
5. He concludes that both reform and revolution have failed because humanity has become too corrupt .

4.2. The Era of Divine Judgment

1. Because human efforts at reform and revolution have failed, the era of judgment arrives, marked by the coming of a divine being .

2. This divine being (Heo Kyung-young himself) comes to change both politics and religion .

3. He emphasizes that he came because human corruption became too severe for reform or revolution to succeed .

4. Heo Kyung-young asserts that he is here to conclude these three stages: reform, revolution, and judgment .

5. He claims to simplify the universe’s principles for his followers, something no one else can do .

6. He attributes humanity’s failures to a lack of study, indifference to societal change, and excessive pursuit of pleasure, which prevented proper ideological development .

7. Therefore, he, as the divine being, had to come .

8. Musical Performances and Reflections
   Heo Kyung-young introduces several musical performances by his followers and offers commentary, often connecting the songs to broader themes of life, morality, and his own experiences.

5.1. Performances by Followers and Commentary

1. Heo Kyung-young introduces a song by Kang Seong-ja, joking about the meaning of the song’s title, “Damdadi” .
2. He then introduces Jeon Gong-soon, who performs a song, but Heo Kyung-young suggests playing the original version by Nam Jin because the female key didn’t suit her .
3. He praises Nam Jin’s original performance and emphasizes the importance of preserving the song’s image .
4. He recounts meeting Nam Jin at a Harvard alumni event, noting Nam Jin’s humility and kindness despite his fame .
5. Next, Song Eui-jun performs “Jung Jugho Naega,” but Heo Kyung-young again prefers the original version by Na Hoon-a, stating that the original preserves the song’s true beauty and meaning .
6. He praises Na Hoon-a’s masculine and clean interpretation of the song, which evokes a sense of longing without burdening others .
7. He connects this to his own strict academic past, where he rejected distractions like gifts from female students to maintain focus on his studies .
8. He emphasizes the importance of single-minded dedication to achieve one’s goals .
9. Finally, Kim Kyung-hee and Jang Kyung-hee perform “Hong Kong Agassi” .
10. Heo Kyung-young humorously suggests imagining them as young children to appreciate their performance .
11. He compares their performance to the previous singers, assigning different “levels” of appreciation .

5.2. Reflections on Famous Singers and Humility

1. Heo Kyung-young reiterates his admiration for Na Hoon-a and Nam Jin, noting their bright personalities and profound humility .

2. He believes their humility is a key reason for their widespread respect and success .

3. He contrasts them with arrogant individuals, emphasizing that truly famous people often possess great warmth and humility .

4. Further Musical Performances and Spiritual Teachings
   Heo Kyung-young continues with more musical performances, including a requested song and hymns, using them to convey spiritual lessons about life’s choices and the path to heaven.

6.1. Requested Songs and Their Meanings

1. Heo Kyung-young introduces a requested song, “Red Lips,” and humorously calls for someone in a red outfit to sing it .
2. Kim Hye-hyun performs “Saturday Night,” which Heo Kyung-young finds surprisingly entertaining and unique .
3. He praises her performance despite her cold, suggesting that singing for heaven increases one’s popularity .
4. He then plays “The Ruins of Hwangseong,” a song favored by President Park .
5. He explains that the song laments the fall of the Goryeo Dynasty and is considered a patriotic song .
6. He praises the singer’s clear voice, which evokes nostalgia for elders .
7. He connects the song to the historical shift from Goryeo’s capital in Gaeseong to Joseon’s capital in Gyeongbokgung under Goryeongsan, symbolizing a move to a more powerful spiritual location .
8. He claims that the divine energy of Goryeongsan is eternal and will remain until the end of the Earth, signifying his own eternal legacy .

6.2. Hymns and the Path to Heaven

1. Heo Kyung-young transitions to hymns, suggesting they sing “Hymn 301” to prepare for their journey to their true home in heaven .
2. He tells his followers that they are fortunate to be “rich” and destined for heaven, unlike the other 8 billion people .
3. He plays several hymns, including “Hymn 88” and “Hymn 93,” to help calm their minds after the lively performances .
4. He uses the contrast between the entertaining songs and the solemn hymns to illustrate life’s two paths .
5. Choosing immediate pleasure leads to tragedy, whereas choosing reverence, patience, and peace, despite current hardships, leads to their true home in heaven .
6. He humorously states that he “corrected” their path back to heaven after they were almost swayed by worldly pleasures .
7. He concludes by bestowing “levels” upon his followers, their families, and ancestors, including those watching online, for their participation and contributions .
8. He declares that all illnesses will be cured, and evil spirits will depart from those present and watching .
9. He grants a “level 1” to all, and a “level 10” to those who made donations for Baekgung and Yeongtae construction .

The Path to Enlightenment: Overcoming Ignorance and Embracing Divine Wisdom

1. The Four Forms of Ignorance (愚昧한 자)
   There are four distinct categories of ignorant individuals in the world, those who are considered foolish (愚昧한 자). While arrogance and worldly desires contribute to ignorance, a deeper form of foolishness lies in seeking enlightenment without diligent study or striving for success without effort. The first type of ignorant person is one who attempts to achieve success without engaging in study (무부 도통). This is akin to trying to attain spiritual enlightenment without any prior learning or preparation. Such an endeavor is inherently impossible and will not yield genuine results. True understanding and achievement necessitate dedicated intellectual pursuit.

The second type of ignorant individual is one who desires wealth without exerting effort (무력). These individuals dream of becoming rich without any real exertion, often leading them to risky ventures like stock market speculation, which can result in significant financial loss. They might borrow money from their parents, investing it unwisely and losing everything. Such attempts to gain wealth through mere speculation, rather than through diligent work, are destined to fail. True prosperity is built upon consistent effort and responsible financial practices.

The third form of ignorance is the pursuit of success without patience (무인내). Success is fundamentally built upon three core elements: study, effort, and patience. Without patience, one cannot achieve lasting success. Patience implies enduring hardships, dedicating oneself to learning while others are at leisure, and persevering through difficult circumstances. For instance, a person committed to study will continue learning even if their environment is challenging or their parents are absent. No amount of adversity can deter someone truly dedicated to learning. This dedication to acquiring knowledge is a fundamental aspect of a divine being (神人), who masters all forms of knowledge not by inherent possession, but through diligent acquisition.

Finally, the fourth type of ignorant person is one who seeks results without establishing a cause (무원인). This is exemplified by those who wish to enter Heaven (천국) without accumulating good deeds (복을 짓지 않고). It is illogical to expect a positive outcome without first creating the necessary conditions. Just as one cannot expect to be full without eating, one cannot expect divine rewards without righteous actions. Therefore, it is crucial to understand that every outcome is a consequence of prior actions, and one must never aspire to receive without first giving. These four types of ignorance represent fundamental flaws in human understanding and behavior, which must be avoided to achieve true spiritual and worldly success.

2. Gandhi’s Seven Principles of Societal Decay and the Role of Divine Intervention
   These forms of ignorance are closely related to Mahatma Gandhi’s seven principles that lead to societal decay. The first principle is politics without principle (무원칙 정치). This refers to governance that lacks a foundational moral or ethical framework, leading to instability and corruption.

The second principle is pleasure without conscience (무양심 쾌락). This describes the pursuit of gratification without any moral consideration, such as investing in stocks without ethical concern or squandering parental wealth. It also encompasses deceptive behaviors, like borrowing money under false pretenses for education but instead using it for frivolous activities like drinking or illicit affairs. Such actions demonstrate a profound lack of conscience and lead to moral degradation. In contrast, a person with conscience would use their resources to care for their family, perhaps by buying their spouse cosmetics, rather than wasting it on fleeting pleasures. Those who indulge in pleasure without conscience often face negative consequences, such as illnesses like diabetes, high blood pressure, hyperlipidemia, stroke, or dementia.

The third principle is wealth without work (무노력 재물). True wealth is accumulated through diligent effort, not through speculative ventures that exploit others, such as manipulating stock markets to profit from small investors (개미 투자자). Genuine effort, in this context, is not merely individual exertion but also involves the support and consideration of one’s mother and wife. A man who seeks wealth solely for himself, without supporting his parents or marrying, is not truly engaging in effort that Heaven (하늘) recognizes. Such isolated endeavors are considered futile. True effort involves working diligently while caring for one’s family. Accumulating wealth penny by penny, in consultation with one’s mother and wife, constitutes true prosperity. Any attempt to gain wealth through shortcuts or at the expense of others is ultimately meaningless.

The fourth principle is education without character (무인격 교육). This refers to an educational system that fails to instill moral character and integrity in students, leading to societal breakdown. When education lacks a focus on character, children may disrespect their teachers, even resorting to physical violence. In contrast, traditional education emphasized profound respect for mentors, instilling discipline and a deep commitment to learning from a young age. This rigorous approach, often involving memorization and strict adherence to teachings, fostered strong character and intellectual discipline.

The fifth principle is morality without ethics (무도덕). This signifies a society where individuals lack a fundamental sense of right and wrong, leading to widespread immoral behavior. This absence of ethical grounding contributes to the disrespect and violence seen in educational settings.

The sixth principle is religion without sacrifice (무희생 종교). Many contemporary religions have lost their spirit of sacrifice. While some Christian and Buddhist groups still engage in missionary work and education in impoverished regions, the global trend indicates a decline in sacrificial religious practice. Historically, Christianity brought education to nations, leading to the establishment of schools. However, Gandhi predicted that religions without sacrifice would become prevalent, a prophecy that has largely come true as many Western religions have lost their sacrificial spirit, becoming mere ceremonial institutions used only for births or deaths. Despite this, Korean Christianity stands out globally for sending the most missionaries, demonstrating a continued spirit of service. However, even this service must be free from ulterior religious motives to be considered true sacrifice.

The creation of new religions often follows a three-stage process: first, the establishment of the religious doctrine (교조 창조기); second, the institutionalization of its systems (제도 정착기); and third, the cultural integration of the religion (문화 정착기). However, many religious founders, such as Choe Je-u (최재우) of Cheondogyo (천도교) and Kang Jeung-san (강증산) of Jeungsando (증산도), passed away prematurely, leaving their disciples to carry on their legacies. Similarly, Sot’aesan (소태산) of Won Buddhism (원불교) also departed soon after establishing his faith. These founders often died within a decade of creating their religions, leaving the crucial stages of institutionalization and cultural integration to their followers. This pattern highlights the immense responsibility placed upon disciples to perpetuate the faith.

The seventh principle is science without humanity (환경 없는 과학). This refers to scientific advancement that disregards environmental consequences, leading to the destruction of the planet. As science progresses, more factories emerge, causing environmental degradation. Gandhi foresaw that humanity would face destruction due to this imbalance, eventually leading to the arrival of a divine being (神人) or Messiah. This divine being (神人) comes to rectify the failures of human-led reform (개혁) and transformation (개벽). Throughout history, attempts at reform (개혁) and transformation (개벽), such as the Donghak Peasant Revolution (동학 혁명), have ultimately failed due to humanity’s inherent corruption. This continuous failure necessitates the arrival of a divine being (神人) to initiate a period of judgment (심판) and fundamentally transform both politics and religion. The divine being (神人) arrives because human efforts at reform (개혁) and transformation (개벽) have proven insufficient to address the profound moral decay of humanity. This divine intervention marks the transition from an era of failed human endeavors to a new era led by the divine being (神人).

3. The Divine Being’s (神人) Mission and the Journey to White Heaven (백궁)
   The divine being (神人) provides concise explanations of universal principles, knowledge that is not readily available elsewhere. Many people, due to their lack of study, indifference to worldly changes, and pursuit of fleeting pleasures, have failed to grasp fundamental ideologies and principles. This widespread intellectual and moral vacuum necessitates the arrival of the divine being (神人).

The divine being (神人) emphasizes the importance of discerning true value, often contrasting it with superficial appearances. For instance, when evaluating musical performances, the divine being (神人) asserts the importance of the original rendition over imitations, highlighting the authentic beauty and message embedded in the original work. This principle extends to all aspects of life: one must always seek the original and true essence, rather than being swayed by superficial or distorted versions. This discernment is crucial for maintaining a clear mind and avoiding misinterpretations.

The divine being (神人) also imparts wisdom on the nature of masculinity, asserting that a man should be clean and honorable, capable of enduring personal sorrow without burdening others. This contrasts with behaviors that diminish one’s appeal. Such a dignified approach ensures that one leaves a lasting, positive impression. This teaching reflects the divine being’s (神人) own disciplined life, where distractions, even well-intentioned gifts, were firmly rejected to maintain focus on study. This unwavering dedication to one’s purpose, a principle known as “정신일도 하사불성” (精神一到 何事不成), meaning “if one’s mind is focused, nothing is impossible,” is paramount.

The divine being (神人) encourages a perspective that transcends age and superficial judgments. When observing individuals, one should mentally subtract their age, viewing them as younger, perhaps even as children. This practice helps to appreciate their inherent qualities and potential, rather than being limited by conventional perceptions of age. This perspective allows for a deeper, more compassionate understanding of others.

The divine being (神人) also reflects on the humility of truly great individuals, such as renowned singers, who despite their fame, remain kind and modest. Their genuine humility and warmth are reasons for their widespread respect and admiration. This serves as a lesson that true greatness is often accompanied by a humble and compassionate spirit.

The divine being (神人) recounts a personal experience of performing at a Harvard alumni event alongside a famous singer. Despite the singer being older, he displayed remarkable kindness and humility, engaging in conversation and waiting patiently. This experience underscores the divine being’s (神人) assertion that true eminence is characterized by modesty and respect for others, regardless of their status.

The divine being (神人) also references historical songs, such as “Hwangseong-ye” (황성예), which laments the fall of the Goryeo Dynasty (고려). This song, favored by a former president, embodies patriotism and a deep sense of history. It reflects on the impermanence of dynasties and the shift of power, such as the move of the capital from Songhaksan (송학산) in Gaeseong (개성) to Goryeongsan (고령산) in Gyeongbokgung (경복궁) for the Joseon Dynasty (조선). The divine being (神人) asserts that Goryeongsan (고령산), being a sacred mountain, signifies the arrival of a divine being (神人) whose influence will endure until the end of the Earth. This signifies the eternal impact of the divine being’s (神人) presence and teachings.

The divine being (神人) concludes by emphasizing that humanity is currently living in a foreign land (타양살이) and that those who follow the divine being (神人) will become wealthy and return to their true home in White Heaven (백궁). While 8 billion others may not achieve this, those who embrace the divine being’s (神人) teachings are truly fortunate. This journey to White Heaven (백궁) is a return to one’s eternal abode. The divine being (神人) warns against being swayed by worldly pleasures, which can lead one astray from the path to White Heaven (백궁). Life presents two paths: one of immediate pleasure leading to tragedy, and another of reverence, patience, and peace, which, despite present hardships, leads to one’s true home. The divine being (神人) guides individuals back to this righteous path, ensuring their return to White Heaven (백궁).

The divine being (神人) bestows blessings (레벨) upon those who offer songs, those who have entered Heaven House (하늘궁), those who have paid consultation fees, those who have registered as angels (천사), and their families and ancestors. Blessings are also extended to those watching online, and a higher level of blessing is granted to those who have made contributions for the construction of White Heaven (백궁). The divine being (神人) declares that all illnesses will be cured, evil spirits will depart, and blessings will be bestowed upon all present and watching, along with their families and ancestors, granting them a significant level of spiritual elevation.

What is Heo Kyung-young’s resolute rebuke of the current stock market? He criticizes those who seek wealth without effort, success without patience, and heaven without good deeds, emphasizing that true success requires study, effort, patience, and building good karma.

• Heo Kyung-young‘s teachings emphasize that true success requires effort and good deeds, criticizing those who seek wealth, success, or heaven without them .
  • people who try to succeed without studying are foolish .
  • He also says that people who try to get rich without working hard are foolish .
  • For example, he mentions people who invest in stocks and lose all their money, or who borrow money from their parents and lose it .
  • He believes that people who want success without patience are foolish .
  • He explains that patience, study, and effort are the three main things needed for success .
  • He shares a personal story about how he studied hard despite difficult circumstances, even getting hit for secretly reading books at a factory .
  • He claims that he mastered all knowledge not by bringing it from heaven, but by learning it quickly on Earth .
  • He teaches that people who want to go to heaven without doing good deeds are foolish .
  • He compares this to wanting a result without a cause .
• Heo Kyung-young connects these ideas to Gandhi’s seven principles for the destruction of society .
  • Politics without principles: This refers to a government that operates without clear rules or ethics .
  • Pleasure without conscience: This means seeking enjoyment without considering morality or the impact on others .
  • He gives examples like investing in stocks without conscience, using parents’ money irresponsibly, or borrowing money under false pretenses for personal indulgence .
  • He contrasts this with American culture, where people typically go home by 7 PM, unlike in Korea where drinking often starts after 7 PM, leading to issues like drunk driving .
  • He suggests that money spent on such pleasures should instead be used for family, like buying cosmetics for one’s wife .
  • He warns that those who engage in such behavior may face divine punishment or illnesses like diabetes, high blood pressure, or dementia .
  • Wealth without work: This is about acquiring riches without putting in the necessary effort .
  • He defines “effort” as working while caring for one’s mother and wife, not just working alone .
  • He criticizes those who try to get rich by taking money from small investors in the stock market, stating that such wealth is meaningless .
  • He emphasizes that true wealth comes from saving money little by little and making decisions with one’s family .
  • Education without character: This refers to an educational system that fails to instill moral values, leading to disrespectful behavior from students towards teachers .
  • He recounts his strict upbringing, where his teachers instilled fear to encourage diligent study, even using a small knife as a deterrent .
  • He describes his rigorous early education, attending a traditional Korean school (Seodang) and elementary school simultaneously, starting his studies at 4 AM .
  • He explains the challenging learning environment at the Seodang, where he had to memorize texts in the dark and present them to his teacher .
  • He also mentions the difficulty of understanding the old teacher’s explanations of Chinese characters .
  • Morality without ethics: This refers to a lack of moral principles in one’s character .
  • Religion without sacrifice: This criticizes religious practices that lack genuine selflessness and service .
  • He acknowledges that some Christian and Buddhist groups still make sacrifices, like missionaries in Africa or early Christian educators in Korea .
  • He notes that Gandhi predicted the rise of religions without sacrifice, and this has come true globally, with many Western religions losing their sacrificial spirit .
  • He points out that South Korea now sends the most missionaries worldwide, indicating a continued spirit of service .
  • He discusses the short lifespans of founders of new religions in Korea, such as Choe Je-u (founder of Cheondogyo), Kang Jeungsan (founder of Jeungsanism), and Sotaesan (founder of Won Buddhism), who all passed away within a decade of establishing their faiths .
  • He explains that these religions were often influenced by existing philosophies like Confucianism, Taoism, and Buddhism .
  • He outlines three stages for a religion’s establishment: founding by a religious leader, institutionalization, and cultural integration .
  • He observes that many religious founders die before completing these stages, leaving their disciples to carry on their work .
  • He contrasts this with his own role as a “divine being” (Shin-in) who directly descends, bypassing the need for these three stages .
  • Science without humanity: This refers to scientific advancement that harms the environment .
  • Gandhi predicted humanity’s demise due to such issues, and the arrival of a Messiah or Shin-in .
• Heo Kyung-young describes three historical phases of societal change: reform, upheaval, and judgment .
  • Reform (Gaehyeok) involves political and ideological struggles, which he believes have failed .
  • Upheaval (Gaebyeok) involves religious leaders and movements attempting to overturn society, like the Donghak Peasant Revolution, but these also fail .
  • Judgment (Simpan) is the current era, where he, as the Shin-in, intervenes to transform politics and religion because human efforts have failed .
  • He emphasizes that he is here to complete these three stages .
  • He believes that people’s lack of interest in societal change and their pursuit of pleasure have led to a decline in critical thinking, necessitating his arrival .
• The event includes several musical performances .
  • He comments on the song “Damdadi,” wondering about its meaning .
  • He shares an anecdote about performing with singer Nam Jin at a Harvard alumni event, praising Nam Jin’s humility and kindness .
  • He critiques some performances for not matching the original song’s quality, stressing the importance of listening to original versions .
  • He uses the song “Jungjugo Naega” to illustrate masculine qualities like self-restraint and not burdening others .
  • He recalls his strict focus on studies during his school days, rejecting gifts from female students to avoid distractions .
  • He advises imagining performers as younger to appreciate their talent .
  • He discusses “Hwangseong-ui Teo,” a song favored by President Park that laments the fall of the Goryeo Dynasty .
  • He explains that the song reflects the sorrow of loyal subjects who died rather than serve the new Joseon Dynasty .
  • He connects this to the relocation of the capital from Songaksan in Gaeseong (Goryeo’s capital) to Gyeongbokgung under Goryeongsan (Joseon’s capital), symbolizing a new beginning .
  • He asserts that the energy of Goryeongsan is eternal, unlike other mountains, and that his own arrival as a Shin-in will be remembered until the end of Earth .
  • He concludes the musical segment with hymns, emphasizing that attendees are fortunate to be on the path to heaven, unlike the majority of humanity .
  • He warns against being swayed by worldly pleasures, comparing it to being distracted from the path to heaven, and reaffirms his role in guiding people back to the right path .
• Heo Kyung-young grants “levels” to attendees and viewers .
  • He declares that all illnesses will be cured and evil spirits will depart for those present and watching online .

예, 신희님 강탄봉 올립니다. 시작, 신님, 강탄봉을 올립니다. 반갑습니다. 앉아요.

이쁜 사람만 앉아요. 뭐 생긴 사람은 앉지 말고. 감사의 컴박수 올립니다. 네, 네.

오늘도 시민께 신명을 올립니다. 날씨도 더운데 다 살아 있네.

반갑습니다.

[환호] 네. 설교 들어온 사람이 최고 많은 사람이에요. 예배도 하늘에서 제일 많이 올려죠.

저 문 박하고 문 안이 달라요. 아슬아슬하게 문 안에 들어왔지.

어, 저 두 사람도 들어와 있네. 어, 아슬아슬하게 좀 문 밖에 있으면 백궁에서 내벨 적혀 주겠지. 그걸 알아야 됩니다.

음. [목을 가다듬음] 세상에 어리석은 사람들은 이 문 안에 들어가기가 어려워. 어리석은 사람에 네 가지 어리석은 사람이 있어요. 어리석은 사람이 있는데 이게 어리석은 우자야, 우매한 자.

우매한 사람은 어떤 사람을 우리가 우매하다고 하죠? 교만하거나 세상 욕심이 많은 사람도 우매하지만, 공부하지 않고 도통하려고 하는 사람이 더 우매한 사람입니다. 처음 하나 알아맞출 때마다 5천 원을 줍니다. 시간이 없으니까 빨리 해야 돼요. 우매한 자는 어떤 자를 우리가 우매하다고 할까요? 교만하거나 세상 욕심이 많아서 그래요.

그런 자도 우매하지만, 공부하지 않고 도통하려고 하는 자, 즉 공부하지 않고 성공하려고 하는 자가 바로 우매한 자입니다. 첫 번째. 네. 공부하지 않고 성공하려고 하는 자입니다. 무부, 이해했죠? 네.

공부하지 않고 성공하려고 하는 자는 세상에서 가장 옛날 말로 공부하지 않고 도통하려고 하는 자와 같습니다. 무부 도통이야. 이게 되겠습니까? 안 되는 거예요. 진짜로 알아야 하는 거죠.

두 번째, 어리석은 자는 못 맞췄으니까 하나만 알아맞혀 봐요. 두 번째, 아주 쉽습니다. 무슨 말인지 노력하지 않고 부자가 되려고 하는 자, 이 사람도 어리석은 자예요. 무력, 무력, 무너력이지요.

이것도 앞에 무자가 붙으면 되겠죠? 네. 무력하면서 부자를 꿈꾸는 사람들, 이렇게 하다가 주식을 하면서 월급 다 날아가고, 이해하셨죠? 문력, 즉 문명력을 가지고 부자가 되려고 하는 자는 될까요? 안 될까요? 안 되죠. 아버지, 어머니한테 부려하게 되고, 아버지 집을 잡히게 됩니다. 내가 어디에 투자하면 금방 돈을 버는 것처럼 보여도, 집 잡혀주고 나면 다음 날 이상해져요.

어떻게 됐어요? 날아가 버린 거죠. 주식 투자해서, 그래요. 그래서 문력으로 부자가 되려고 하는 자는 있나요? 네. 그밖에, 아무것도 모르니까 시간 없으니까 빨리 (웃음) 해야지.

인내하지 않고 성공하려 하는 사람. 맞아, 안 맞아? 성공은 뭐가 기초가 된다고? 인내, 인내고 공부와 노력과 인내, 이 세 가지가 성공의 기본 요소야. 그러면 인내 없이 인내라는 게 무슨 의미겠어? 예, 책 앞에서 머리를 꾹 누르고, 남들은 놀러 다니는데 공부하고, 남은 밥 먹으면서 굶으면서 공부했던 내가 그랬지. 얻어맞아가면서 몰래 공장에서 몰래 책 넣었다 뺐다 하다가 얻어 터지고 그랬지.

그 공부하려고 하는 사람은 말릴 수 없어. 아무리 환경이 열악하고 부모가 돌아가고 고생이 심해도, 공부하려는 사람을 말릴 수 있어? 못 말리지. 돈이 없어도 못 말리고, 돈 없으면 그냥 어디 가서 도서관에 가서 책 읽고 달달 외워버리는데, 누가 그걸 말릴 수 있겠어? 맞지? 그 신인들은 공부 안 한 게 뭐 있겠어? 없어요. 모든 여러분의 지식을 쌓았다고 말하는 거야.

알았지? 내 뭐 하늘에서 지식을 가져온 게 아니야. 와서 터득한 거야. 간단하게 터득해 버렸지. 네.

네. 그러니까 뭐가 있겠어? 어리석은 사람만 알아맞혀봐. 복을 짓지 않고, 천국 가려고 하는 사람이야. 맞는 말이야.

박수! 원인 없는 결과를 얻으려고 하는 사람, 복을 짓지도 않고 말이야, 천국이다. 맞아, 맞아. 배도 고프지. 그 말이 그 말이야.

복을 짓지 않고 천국 가려고 하는 사람은 똑같아. 그 정도지? 그러니까 원인 없는 결과를 어디로 바라며 하는 사람, 절대 그런 사람 되면 안 돼. 네.

원인 없는 결과를 바라는 사람은 안 돼. 거야. 이제 다 그러니까 부자 성공의 결과는 이런 사람들은 우리와는 달라요.

이런 우매한 자가 여러분은 되면 안 되는 거예요. 여러분 자식도 절대 이런 버릇을 가르쳐서는 안 돼요. 노력하지 않고 공부하지 않으며 도통하려고 하는 자, 무력으로 부자가 되려고 하는 자, 무인내(무인내는 아마 ‘인내’의 오타인 것 같습니다) 성공하려는 자, 성공하려고 하는 자가 성질을 한 번만 내면 성공을 못 하는 경우가 있어요.

    무원인, 원인 없이 결과만을 노리는 자.      이걸 이제 잊어버리지 않겠죠.   이걸 가지고 내일이나 또 내가 물어볼 테니,   레벨을 주는데 참고하세요.

여러분? 우리는 이런 우한 자가 되어서 안 되겠지. 이건 본론이 아니에요, 여러분께 내가 가르쳐 주는 거니까.

그러니까 그것을 우리는 국가에서 뭐라고 부르죠? 누가 이야기했나요? 간디. 간디가 말한 무원칙 몇 가지죠? 일곱 가지. 맞아요. 간디는 비슷한 말을 했어요.

무원칙, 아, 이것도 안 나오네. 원칙 없는 정치, 알죠? 정치는 원칙이 없다는 거예요. 지금 말하는 건 바로 그런 거예요. 무원칙, 무원칙 정치를 말하는 거고요.

 이게 1번, 무원칙 정치가 1번이고요.   두 번째가 뭐죠?   무도, 없는,   어,   무노력,   양심 없는,   양심 없는 쾌락,   무양심, 양심이 없는 자가   쾌락을 추구하는 말입니다.   무슨 말인지  

 쾌락, 돈도 마찬가지로 양심 없이 막 주식에 투자하고, 양심 없이 부모 재산을 빌려서 하는 것... 아버지 장만을 빌려서 해가지고 막 날려버리고, 이러면 되겠나?   양심 없는 쾌락을 추구하는 거야. 부모한테 거짓말로 돈을 빌려서 공부한다고 하고, 돈을 쓰고 다니면서 바람 피우고 술 먹으러 다니고 그러면 되겠나?   양심이 없는 쾌락을 우리가 추구하고 있는 거야.

미국에 가면 7시 이후에는 전부 집에 들어가야 돼. 라스베이거스를 빼면 우리나라에서는 7시 이후부터 술을 마시는 시간이야. 이게.

그래서 밤 늦게 집에 들어오거나, 음주 운전하거나 하는 거야. 이거는 사람이 양심이 없는 쾌락을 추구하는 거야. 그 돈 있으면 아내에게 화장품이나 고급 화장품 사줘야지. 그래, 맞아.

그 술집에 가서 날려 버리지 말고, 맞죠. 네. 이런 짓을 한 사람은 나중에 하늘에서 벌을 받거나, 뭐 당뇨병이나, 고혈압, 고지혈증, 중풍, 치매 같은 병에 걸리게 돼. 이름만 알려지면 하루 만에 끝나는 거야.

그것입니다.      세 번째는 간디 이야긴데, 그게 뭐예요?   노력 없는 재물.   노력 없는 재물이야.

노력을 해야 되는 거야. 노력은 여자가 둘이 있어야 돼. 어머니와 아내. 그게 없으면 힘을 쓰는 사람이 망하는 거야.

혼자서 돈 벌겠다고 하면서, 아내도 결혼도 안 하고, 부모님도 부양하지 않고, 혼자 부자가 되겠다는 건 노력이 아니라는 거야. 항상 두 여자를 말하는 거야. 여자가 있고, 또 하나 있지.

이게 뭐예요? 어머니와. 아내가 있어야 힘을 쓰는 거야. 이걸 노력이라 그래. 아, 이것도 없는 사람이 뭘 해보겠다고 돈을 벌려 해도, 결국 다 술집에 갖다 버리고 말겠지.

하늘은 그런 노력만으로는 인정하지 않아.   어머니와 아내를 걱정하면서 일을 안 놓으면 노력이라고 해요.   근데, 하지만 술 먹는다고 노력이 된 게 아니에요?   아니요.

아니죠. 그러니까 노력이라는 말을 잘 이해해야 돼요. 여자가 왜 둘이 있어요? 그래. 안 그래요? 그 여자, 어머니와 아내를 항상 겸비한 사람은 이것이 노력이 되는데, 그거 안 한 노력은 허당이야.

지 혼자서 뭐 독신으로 어떻게 성공하겠어요? 그건 허당이야. 여러분, 알아야 됩니다. 절대 독신으로 뭘 한다고 해서 내가 뭐 성공한다면, 이건 전부 앞서 이야기했죠. 어리석은 자들이에요.

어리석은 건 몇 가지 이야기했죠? 그것이 여기에 들어 있어요. 그래서 여기서는 두 여자가 있을 때 힘을 쓰는 거예요. 혼자 힘으로 하는 것은 노력이 아닙니다. 예.

음, 노력 없는 것, 뭐예요? 재물. 재물을 노리는 거예요. 노력은 하지 않고 말이죠. 남의 주식에서 개미 투자자들의 돈을 빼앗아 가는 거죠.

어떻게든 남의 개미 투자자가 없는 사람이 없는데, 그 사람들 돈을 빼려고 노력하다가, 결국에는 있는 사람한테 다 뺏기게 돼요. 나도 뺏기고, 쟤도 뺏기고. 맞아, 안 맞아? 개미 투자자를 싹 쓸어가는 사람들이 부자들이에요. 주식을 딱 돌려서, 개미 투자들이 싹 투자하게 만들어 놓고, 싹 빼버리죠.

그래, 안 그래요? 그러니까 이거, 노력 없는 재물, 이거 말짱 헛소리에요. 한 푼 두 푼을 모아 돈을 모으는 것이 바로 재물인 겁니다.

그래야, 어머니와 아내하고 상의하면서 힘을 써야지, 자기 혼자서 뭐 뾰족한 방법이 있다고 생각하면 안 돼요. 그렇게 하면 안 됩니다. 그리고 뭐예요? 인격 없는 교육, 아, 인격이 없는 교육을 해 가지고 애들 다 망가뜨려 버렸어요. 이게 나라가 망하는 일곱 가지 원인이에요.

 나라가 망하는 7대 원인. 누가 이야기했어요?   간디가.   간디가요.

내가 한문으로 써 줄 뿐입니다. 맞아, 인격 없는 교육. 예.

이게 나라 망하는 거예요. 이거죠.   애들이 선생님한테 맥살 잡고, 그냥 선생님한테 발로 차고 때리고 이래요.

그 어떤 시대냐? 나는 스승님한테 배운 것들이 한 몸이 되고, 다섯 살, 여섯 살 때부터였어요. 눈알이 커졌어요. 하도 무서워서 스승이 그렇게 공부를 시켰어요. 공부를 잘 외우는데도, 선생님이 한번 싹 쳐다보면 아래가 후들후들 떨립니다.

아기 때 그랬어요. 그래, 또 혹시 불 깔까 봐서? 아, 선생님이 심심하면 칼을 한번씩 만져요. 그것도 쪽칼이에요. 쪽칼이죠.

공부를 못 하면 쪽칼로 깐다 이거죠. 아, 그걸 차고 있어 here. 그 차고 있는게 굉장히 무서워요. 어릴 때는 그래요.

거짓말 아니에요. 응. 그러니까 내가 죽으라고 공부한 거예요. 가서 선생님 앞에서 한 번도 지적당한 적이 없어요.

6년간 서당을 다니면서 초등학교도 다니고, 서당도 다녔어요. 이중으로요. 아침 새벽 4시에 가서 서당을 다녔죠. 서당 가라는 사람도 없고, 가지 말라는 사람도 없어요.

내가 혼자 갔어요. 나 혼자 살살 갔어요. 되게 무서워요.   밤이니까요.

밤에 가는 거니까요. 아주 무서워요. 그건 호랑이 나오는 동네예요. 그런데도 막 골목을 싹 보고, 호랭이 없으면 또 싹 싹 하고 넘어가서 서당에 가서 공부했어요.

서당도 무서워요. 가서 불 선생님이… 자는데 불을 켜면 안 돼. 불을 안 켜고 창문으로 이렇게 빛이 들어와.

새벽 4시쯤 되면 그럼 선생님이 자는데 불을 켜면 깨어나잖아. 그럼 깨어나면 안 돼. 그냥 딱 가서 무릎 꿇고 앉아 가지고 대치미 선생님 그 대치미를 딱 갖다 놓고 거기 해초를 딱 얹어놔야 돼. 그래 놓고 앞에 무릎 꿇고 앉아 가지고 책을 읽기 시작하는 거야.

90페이지를 배웠으면 91페이지를 배울 차이면 90페이지까지 1페이지부터 외워야 돼. 눈 감고 앉아 가지고 그렇게 해야 한 시간 정도 걸려. 한 시간 동안 한문을 눈 감고 배우면, 불을 켜면 그 사람을 보고 있다는 뜻이 되니까, 그거는 안 되는 거야. 깜깜한 데서 쭉 배워 나가면, 그러면 선생님이 한 시간 만에 쓱 일어나서 눈도 안 떠요.

이렇게 해서 일어나 가지고 해초를 딱 잡고 나를 한번 실근 쳐다봐 딱 쳐다본 다음에 글자를 딱 짚어요. 그럼 내가 책을 그 자리 딱 펴서 선생님이 해초를 그 자리 딱 갖다 놓아야 돼. 끄는 머리를 여기서 이렇게 옮길 자리입니다. 그리고 그 호롱불을 켜야 돼.

골짜를 [목을 가다듬음] 선생님이 봐야 하니까. 그렇게 하면서 무슨 말이 그렇게 알아듣기 어려운지. 그 노인들 말이 어렵어요. 뭐 그냥 뭐이 어 저 아이 몽자를 어 물으실 몽이라 그래.

물으신다는 뜻이야. 그게 물으실 몽. 그러면 그냥 물으실 몽으로 해야지. 그거 뭐 아이 몽 이러면 안 되는 거야.

개몽팬이면 그게 몽이라는 거 아이 몽자거든. 근데 그 무릇실 몽자야. 근데 요새 한번 책에 보면 그렇게 안 남아. 사전에 보면 다 달라.

우리가 배운 거는. 그럼 이제 그런 식으로 해 주니까 그걸 머리 머리에 전부 넣어야 돼. 한문 사진 있나요? 없어요. 시골에는 그렇게 공부했지.

 구전으로 구전으로 전부 암기해야 돼. 그럼 다음에 이거 선생님이 이거 무슨 글자입니까? 라고 하면 안 되는 거야. 무르실몽, 그러면 무르실몽이 그 몽고할 때 여러분 한문으로 몽고할 때 그 무릇실 몽이야.

[목을 가다듬음] 자, 무인격 이것도 들고 앉아 있으면 빨리 이거 빨리 뚜껑 덮으라고 그래야지. 무인격이죠. 인격 없는 교육. 무인격 교육, 무력, 재물, 무양심, 쾌락, 무원칙 정치.

다섯 번째가 뭐예요? 도덕 도덕 없는 인격. 무도덕 도덕적으로 도덕이 없는 인격이야. 도덕 없는 인격을 만들어 내고 있어. 그러니까 애들이 막 선생한테 때리거나 막 이러죠.

아 그래서 이게 도덕 없는 어 그다음에 희생 없는 종교야. 희생 그다음에 무희생, 희생 희생이 되겠지. 희생이 없는 종교를 여러분들이 하고 있단 말이야. 희생 없는 종교라는 게 이게 굉장히 중요한 말이야.

희생 없는 지금 현재 종교들이 기독교는 기독교와 불교가 일부 희생은 있겠지. 가서 저 아프리카 가서 막 선교하면서 애들 가르치고 하지. 우리나라도 기독교가 와서 교육시켰지. 그래, 학교가 만들어진 거 아니야.

그러니까 깐디는 이걸 뭐라 하면 희생이 없는 종교가 앞으로 판을 칠 거다, 이러지. 그래서 그 사람들 말이 맞았어. 전 세계 종교가 희생을 잃어버렸어. 한국 종교만 전 세계 선교사가 제일 많이 나가 있어.

  미국이 전 세계 서양 사람들이 선교를 많이 했잖아. 다 무너져 버리고.

서양은 희생이 없어 지금, 그럼 뭐 하는데 종교서냐? 애들 성당에, 애들 태어나면 세례받고 가지 뭐, 이런 거. 그럴 때 출생하거나 사망할 때만 성당을 이용하는 거예요, 종교 시설을. 그렇죠. 그러니까 그 사람들이 전 세계 선교사를 보내다가 미국이 1등이었는데, 우리가 1등이야.

맞아. 현재 한국 기독교가 전 세계 선교사를 제일 많이 보내고 있어. 그 우리는 봉사하고 있지.

그런데 그것도 어떤 종교적인 또 목적이 있으면 안 되는 거야. 그래서 이거를 무희생 종교라고 해. 그 최수운 천도교는 유교를 바꾼 거야. 그러면 천도교를 만든 최수운이는 호가 시운이지.

이러면 체제고야. 이 체제고 만든 천도교는 종로에 있지. 네. 천도교는 최종와 18세기 전도교를 만들어 놓고 4년 만에 처형을 받았어.

목이 달아나 버렸어. 제재고가 알지? 어디 대구에서 처형됐는가? 그래, 음. [목을 가다듬음] 종교, 종교, 그 사상을 만들었다고 해 가지고 최정호가 사상범으로 사용받아.

또 정산도 만든 강정사는, 정산도 만든 지 9년 만에 화천돼 버려. 화천은 뭐냐? 종교 지도자들이 돌아간 걸 화천이라 그래. 하늘로 갔다 이 말이야. 어, 최지, 그 사람도 강정산도 9년 만에 화천돼 버리고, 최재원은 4년 만에 화천돼 버려.

그렇죠? 어, 그 사람들이 강정산은 [목을 가다듬음] 강정산이 만든 것도 중국의 종교를 표방한 것이고, 또 최저관은 도교를 표방한 것이고, 유교를 표방하고 도교를 표방하고, 이런 식으로 우리 종교가 만들어졌어. 또 불교를 표방한 건 무슨 종교죠? 원불교야, 원불교. 소태산 대사도 만들어 놓고 얼마 있다가 그분이 소천해 버려, 화천해 버려. 그러니까 유교와 불교와 도교가 우리나라 종교를 만든 강정산과 최재우, 그리고 그다음에 이제 이 저저저 응, 세 사람, 한 사람 한 사람 몰라요. 아, 소태산이 모릅니까? 소태산 스님이 원불교를 만들어 만들어 놓자마자 돌아가 버려.

그러니까 이 사람들이 종교를 만든 지 10년 이내에 다 떠나 버려. 다 떠나 버리면 그 밑에 있는 여러분 같은 제자들이 그 종교를 지금까지 이어 내려오는 거야. 원불교와 천도교, 천도교도 있죠. 저기 수훈의 간 [목을 가다듬음] 그 수훈이 천도교 최시, 저저 최재우시, 호야 최수훈이니까 그 지금 이 혈맥 유지하고 있지.

어, 그 정산도 혈맥 유지하고 있지. 어, 이렇게 이어져 내려오고 있는 거야. 그러니까 이 종교를 만든 자들이 이렇게 전부 단명을 해 버려. 만들어서, 그냥 종교라는 건 세 가지를 해야 되는데 [콧방귀] 처음에 종교를 먼저 법통을 만들어야 되지, 종통을 만들어야 되는 거야.

그러니까 종교, 내가 뭘, 뭘, 무슨 종교를 하다면 이런 것도 만들어야 되겠지. [콧방귀] 그거를 만들어야 되는데, 예, 그런 걸 우리가 뭐라고 해야 되나? 교조 창조야. 교조 창조이야.

교조가 처음에 종교를 창조하는 거야. 그게 첫 번째 단계야. 교조 창조기 다음에, 그다음에는 뭘 해야 되냐면 제도 정착기야. 제도를 정착하는 기야.

세 번째가 뭘까? 아는 사람. 교가 먼저 종교를 창조하고 그다음에 제도를 정착시켜야 되겠지. 세 번째는 뭐야? 신도지, 허교하는 거. 신도지 활동기, 호교 활동기 믿음, 전부 다 틀렸어.

문화 정착기야, 그 종교의 문화를 퍼뜨리는 거야. 정착시 뿌리를 내려야 돼. 음, 아, 그다음 뭐 포교하고 알았지? 네들이 교를 문화로 삼아야 돼. 그래서 나를 공유를 해라.

석탄신일을 공유하자. 이게 문화 정착을 하는 거야. 그걸 국가와 투쟁해서 공유로 지정해. 그런 게 문화를 정착시킨다는 거야.

불교 문화를 만들어내야 뭐, 그 종교를 국민들이 알아 인식하게 되는 거야. 그래, 안 그래? 그게 3단계가 자금자와 기하와 같아. 1단계, 2단계, 3단계. 그런데 종교 창조자들이 전부 이걸 못 하고, 첫 스타트에 돌아가 버려.

스타트에 다 돌아가 버린 거야. 뭐 최저든, 뭐 하든, 강정산이든, 뭐 석가든, 뭐 전부 다 스타트 기약 넣자마자, 예수든 나도 마찬가지지. 나도 예수는 그냥 돌아가 버려. 맞아, 맞아.

그러면 그 제자들의 책임이 막중한 거야. 아 그 제자들이 뭐 정산도다, 뭐 뭐 응도교다, 뭐 기독교다, 불교다 이어온 거야. 이제 여러분들이 종교를 보는 치하를 대충 알아야 돼. 근데 내가 와 있는 이 초종교는 뭐요? 바로 그냥 교조가 위에서 교조가 아니야.

신인이 내려와 버려. 맞 그 교조 창조나 이런 게 필요 없어. 네. 이 3단계가 필요 있나, 없나? 없습니다.

없어. 그냥 와서 재림해 버린 거야. 그러니까 이거를 하나 마지막으로 하고, 그다음에 마지막 환경 없는 과학, 환경 없는 과학은 뭐예요? 응? 환경.

환경 없는 과학. 발전. 과학이 발전됐는데 너무 지구 환경을 망가뜨리지, 과학이 발전될수록 공장이 많이 생기지, 이래서 환경이 파괴됐다. 이거를, 누가 이야기했어? 디가, 깐디가 깐디가 우리 인류가 결국 멸망할 것이다, 이러다가 메시아를 만날 것이다, 신인이 온다.

용을 예언했어, 그럼 내가 왔지, 네, 아 잘 왔지? 네 네, 그래서 내가 지금 현재이 와 있지만, [목을 가다듬음] 굉장히 짧은 시간이지만 여러분들이 종교를 대충 이해하겠지. 예, 내가 말하는 그래서에 실제로 세 가지를 여러분들이 해 가지고 개혁이라는 걸 추진해서 우리 많은 사람들이 안 되네. 정치가 막 서로 막 이념 싸움하고 남북 전쟁나고 난리났지, 이거 실패 개혁이. 그 다음에 뭐가 나왔어요? 2단계, 이게 이것도 자동차처럼 3단계야.

3단계가 필요하지, 2단이 뭐가 나왔어요? 모르겠어요. 개벽, 개벽이 나온 거야. 개벽이, 개혁으로 안 되니깐 개벽으로 해서 세상을 뒤집어 엎어야 되겠다, 이래서 개벽이 나오면서 종교 지도자들이 막 뛰쳐 나오는 거야. 무슨 정치 선까지 뛰어드는 거야, 개벽, 동학 혁명 당시 막 일어났지.

개벽하다가 실패해, 개백도 실패, 개혁도 실패. 이게 혁명이야. 이, 네. 이, 개이라는 혁명도 실패해.

그러면 뭐가 나와? 심판의 시대가 와 버리는 거야. 내가 오는 거야, 이제 아시겠죠? 왜 심판이 오냐? 이건 개를 해도 뭐 사람들이 안 바뀌어, 그러니까 뭐가 와요? 심판 시대에 와서 정치와 종교를 다 바꿔주는 거야. 신인이 왜 왔느냐? 개혁해도 안 되고, 개벽해도 타락이 너무 심각해져서 인간들이. 그러니까 이건 이젠 개로는 ‘개백이’란 손을 강정산이나 최저우가 써봤지만, 됐나? 안 됐어요. 더 타락해 버려.

더이 사람들이 체험해 봐라 그러셨다. 그래. 그러니까 전부 뭐 행명한 사람은 구대타가 돼 버리고, 전부 다 개를 했는데 이러면 개가 전부 실패.

인간이 타락해 버린 거야. 그러니까 누가 와야 돼? 신인. 신인이 와서 심판. 그래서 개혁 시대 실패, 개벽 시대 전부 강정산이고, 뭐 전봉준이다 실패.

그 다음에 누가 와? 신인 시대야. 신인 시대가 온 거야. 내가 오늘 짧게 얘기했지만, 종교와 정치 흐름을 다 이야기해. 오케이.

재밌죠?      반드시 여러분이 알아둬야 돼.      개혁과 개벽과 심판, 이 세 단계를 내가 마무리하러 와 있는 거야.

오케이. 네. 신님께 감사히 큰 박수 올립니다. 매일매일 여러분에게 이 우주의 원리를 축소해서 간단하게 알려주는 거야.

 어디 가도 이렇게 알려주는 사람이 없어.   전부 어물어물   공부할 때 공부하지 않고 놀았기 때문에,    세상 변화에 관심 없었기 때문에, 지   쾌락에 미쳐 있었기 때문에, 공부하는 학생들이 머리에 사상과 이념과 이런 것이 제대로 박히지 않았어.

그래서 신인이 부득이하게 온 거야. 네. 이제 신의 노래를 올리겠습니다. 먼저 부천시 강성자 청사 담다리를 올립니다.

강의비를 내가 많이 받아야 되는데 강의비를 못 받고 노래 듣는 걸로 떼우겠어. 아이고 아이고 정말 노래 잘했어. 아이고 아니 담다디가 계속 나오는데 어떻게 된 게 어 그게 대상 받았는데 강뱅가요제에서 방송에서 많이 나왔잖아. 근데 나는 저게 아직까지도 담다디가 뭔지 연구를 해야 돼.

그렇지? 음, 담을 잘 다져서 잘 싸라는 건지 저희들도 모르고 지금 어 그래 말이야. 나는 모르는 게 있으면 그걸 다 알아야 되는데 담다디가 영원한 숙제야.

또 노래를 전국 장수인데요, 전공순 천사들은요, 노래밖에 모릅니다. 가서 부르겠습니다. 전봉 천사, 아 전공순 천사도 노래 볼 줄 아는가? 이야.

그래, 한번 한번 들어보자. 노래 틀리느라고 고생 많이 하셨습니다. 우리 가슴 아프게 노래, 저 이미지를 버리고 다시 남진이 부른 거 틀어. 남진이 부른 노래 1, 2절 우리가 들어야지, 안 그러면 안 되겠다.

이거 가슴 아프게가 이상하게 돼 버렸어. 전공선 때문에 망친 그 가슴 아파를 다시 살려냈죠. 우리 가슴 속에 이런 게 들어가 있어야지.

정공순이 가슴 아파를 잘 부르셨을 텐데, 여자 키가 안 맞은 거예요.   그래가지고 저렇게 돼 버린 거야. 아주 잘 부르셨을 텐데, 오늘 다음에는 반드시 다시 부를 거예요.

예. 그래도 제가 예배를 많이 드렸어요. 여기서 노래 시상 제일 많이 드린 거야. 어 알겠지? 네.

어, 정말 심사 잘하시죠? 네. 오늘 저 여러분들 50만 원 벌어, 남진이 시원에 가려면 50만 원 돼야 돼. 내가 이 사람하고, 저 호텔에서 노래를 부르는데 같이 대기실에 있었다 그랬지. 네.

하버드 대학교 동창 모임에 연말에, 나도 노래를 부르고 남진이와 두 사람이 함께 불렀어. 그렇게 하버드 동창회에서 초청해서, 일산에 있는 좋은 호텔에서 행사를 했어. 그곳 대기실에 있는데, 저분이 나이로 보면 나보다 많아. 지금 저분이 80, 한 살 정도 됐나? 남진님 몇 살인가 봐? 어, 나보다 한 몇 살 위인데, 얼마나 사람이 친절하고 좋은지 몰라요.

나는 남진 씨를 직접 만나 건 이제 처음인데, 너무 사람이 아주 [콧방귀] 그 친절하고 겸손하고, 뭐라 말할 수가 없어요. 아니, 허경영 씨 콜미 노래가 어쩜 그렇게 좋냐고. 82세, 82세잖아.

나보다 훨씬 몇 살 위이죠. 그럼에도 나한테 그렇게 친절하게 잘해줘. 둘이 앉아 가지고 한 시간을 기다렸네. 그 사람들 밥 먹고 있는 거야.

하버드 대생들이 모여서, 연말 송년회를 하는데, 그 사람들 밥 먹는 시간에 우리는 대기실에서 노래 부를 준비를 하고 있어야 돼. 그래서 그 사람들이 회의 다 끝나고 밥 먹는 시간에, 우리 노래를 부르러 나가는 거야. 그 노래 부르는 시간이 그 사람들 밥 먹는 시간이고, 그래서 둘이서 차례를 기다리며 노래를 불렀는데, 그게 상당히 전국에서 내가 1등할 때였어. 내가 1등할 때고 남진은 그런 게 아니지.

1등할 때니까, 나하고 두 사람을 딱 초청해서 노래를 부르게 한 거야. 그래도 내가 그렇게 노래를 안 부른 데가 없어요. 뭐 대학마다 가서 불렀지, 뭐 여러 군데 많이 불렀지, 근데 내가 가수야, 신인이 와 가지고 재밌죠.

예, 또 노래를 올립니다. 이번에는 성남 씨 송의준 천사 정주고, 내가 은혜를 올립니다. 정주고 내가 근데 외모로 봐서는 정준 것 같지 않은데, 거짓말하는 거 아니에요? 정이 많습니다. 저요 정이 많다고 잘 불렀죠?

그런데 이 노래 오리지널을 좀 망쳐 놨어, 우리 한번 들어보자고. 이 사람도 우리가 들어야 돼. 어, 노래 이미지 버리면 안 돼. 잘 부른 거 같지?

그런데, 이 노래 오리지널을 망쳐놨으니까. 한번 들어보자. 이 사람도 잠깐 들어봐야지. 어, 노래 이미지 버리면 안 된다.

잘 부른 거 같은데 내가 한번 볼게. [목을 가다듬음] 거기 쏘아 버리면 안 돼. 저게 누가 불렀지? 어, 나우나가 불렀어요. 나우나가.

어, 그럼 나우나가 불렀던 걸 들어야지. 나나 불렀구나. [목을 가다듬음] 진짜 다시 살아났죠? 엄청 아름다운 노래야.

이런 아름다움을 저렇게 망칠 수가 있어. 그러니까 이거를 이미지를 망칠까 봐서 내가 다시 하는 거야. 이런 노래는 오리지널로 머릿속에 넣어야 돼.

잘못 부른 사람 말을 들어버리면 무조건, 정주고 내가 오해할 수 있는 거야. 원곡을 계속 익혀야 돼. 이 집 나오니까 노래가 정말 좋네.

상당히 멋있죠? 아주 남자답고, 남자답고, 자기가 울고 마는 거야. 상대를 괴롭히지 않잖아. 정주고 내가 운다고 그러잖아. 그죠? 그러니까 남자는 이렇게 좀 깨끗하게.

좀 이런 맛이 있어야 되는 거야. 그래야 저쪽에 간 사람이 또 생각이 나요. 어, 근데 자꾸 뭐 건적건적하면은 매력이 떨어져 버려. 이 정주고 내가 오해. 이게 남성적인 노래야, 내가 딱 들어보니까 매력 있어? 없어? 있어요.

어, 내가 공부하는데, 뭐 선물 가져온 여자들 다 냅집 던져 버렸지. 어, 그런데 막 그때 그 여고생들이 막 울어요. 그게 내 눈에 화네.

그러니까 공부를 하는 게 그렇게 무서운 거예요. 공부하는 학생한테 뭘 선물을 자꾸 가져오니까, 그걸 그 서 개들 보는 데서 쓰레기통에다 집어넣어 가지고 발로 밟아서 다 집어넣으니까, 남자 내 친구들이 놀래 가지고 나를 막 말려. 그렇게 걔들을 달래는 거야. 달래더라도 나는 공부해야 되니까 그런 거를 냉정하게 안 하면 안 되는 거야.

안 그러면 그 휘둘려 가지고 공부 못 하는 거지. 아, 정교 1등하는 사람을 그럼 막 선물을 가져오니까 그게 되겠어. 그래서 이제 남녀 공학인데 엄격했어요.

재밌지? 그러니까 이런 노래를 들으면 그 참 옛날 생각이 나지. 어, 그러니까 뭘 하나 정신일도 하사 불성이야, 뭘 하나 하면은 끝을 내야 되는 거지.

  그 신은 아무리 위혹해도 거기 암걸로 넘어가고, 학창 시절에 꾸준하게 독학을 했어.      그게 요새 내가 내 강의 들어보면 그러긴 보이지.

 어, 그럼 오케이, 아, 이거 나한테 딱 맞는 노래다. 어, 아주 잘 알려줬어요. 이   노래, 옛날에도 아주 깊이 들었는데, 오랜만에.

부르시네, 노래 알려준 것만 삼경. 삼경무야, 노래 알려준 것만도 삼경무야를 올립니다. 이번에는 경기 강주와 김경희, 장경희 두 경희 천사. 김경희, 장경이야.

아, 이름이 둘 다 경이네. 무슨, 뭐 경희대학교하고 홍. 어, 그래 경희대학교 홍바러 왔어. 지금요, 두 사람이 노래하죠.

예. 여기서 0하고 50년을 빼버려. 그러면 지금 초등학생 둘이 나와 있는 거. 재밌죠? 초등학생으로 바라보면 되는 거야.

근데 이렇게 수집하는 거 보면 꼭 40년 전에 초등학생 수준. 재밌죠? 그 요만한 아기 둘이 여자애가 나와 있는 거예요, 지금.

그렇게 들어요. 어, 이렇게 나이를 빼버려. 상대방을 무대에 섰을 때 이미자 나이를 한 50년 빼버려.

음. 그럼 임의자가 20대를 보이는 거야. 또 이거 임의자가 어릴 때 노래 처음 부를 때 몇 살이지? 열몇 살 때 불렀지. 그때로 빼버려.

지금 임의자를 볼 때 그러면 그 임의자의 아기 때 모습이 보여. 경희 씨들도. 그렇게 빼버려.

 한 50년 빼 버릴까?   40년, 40년.   40년.   40년만 빼.

 한번 불러 봐요.    홍콩 아가씨.

홍콩 아가씨. 어, 너무 잘 불렀다. 아이고, 너무 잘 불렀네.

15살인데 언제 철도 나이가. 아니면 저기 뒤에 있는 저 누구야? 저 강. 강성자. 강성자는 그래, 노인 애들 노래 불러야 되겠어.

그렇게. 아까 뭐 불렀지? 담다디는 대학생, 노래네. 대학생 노래? 어, 대학생 노래구나. 둘 다여, 여기는 더 나이 많은 어린이들의 노래야.

곱파는 소녀, 소녀야 20대 거기는 20대, 거기는 10대요. 저기 아까 몇 모 줬지? 레벨 3경무 줬어. 여는 5경무 줬지. 이경무세요.

우리 강성자고, 저 노래팀 이경문 더 하라, 더하세요.   여기   그, 그건 그건 노래라고 그 불러   안내한 것만 해도 그 값을 준 거야.       응.   그래, 안 그래?   

많이 준 건데. 저 아까 몇 모 받았지? 3경. 2경모 들어라.

내가 하는 말은 농담이고, 뭐 노래 그 정도면 잘 부르는 거야. 근데 그 노래가 나오니까, 부르니까 확실히 다르네. 야, 유나하고 남진이는 오늘 들었죠. 여기는 그냥 세 개의 노래 대결이야.

어, 남진이 나오나가 붙어서 지금 우리가 본 거 아니야? 남진이도 노래 잘해요. 그리고 사람들은 그렇게 인상이 밝아. 어디 의식하는 법이 없어. 어디 가서 그냥 지독하게 겸손해.

아, 내가 남진입니다. 이렇게 폼 잡는 일은 없어. 아주 그냥 자기보다 어린 사람한테도 또 그냥 깍듯이 하고 굉장히 겸손해요. 내가 한번 딱 남진을 보고, 아유, 다시 봤어.

    보기보다 여러분, 나무나 남진 같은 사람들은 겸손합니다.    

뭐 방지, 이런 사람 아니에요. 아주 유명한 사람들은 복이 있어요. 굉장히 사람들한테 존경받는 이유가 있다니까, 굉장히 따뜻하고 겸손해요.

예, 이제 신님의 신청곡을 올립니다. 신청곡, 음, 신청곡이 그 뭐가 있지? 뭐가 좋아요? 올려 볼까요? 올려 볼까요? 배후에 오래된 선이 있고, 뭐가 좋을까? 어, 붉은 입술.

붉은 입술. 붉은 입술. 붉은 입술을 한번 들어보자.

붉은 입술을 올릴까? 오늘은 나오나? 남진 정도 돼야 명함을. 아니, 붉은 입술 하니까 붉은 옷 입은 여자 나오고, 붉은 붉은 옷 입은 사람 이렇게 나와서, 노래 하나 불러, 노래 하나 불러, 잘 왔다, 연습해 놓은 거 있어요? 빨리 와, 아, 그동안에 연습해 놨는데, 아니, 붉은 입술 노래를 한참 하는데, 붉은 옷을 입은, 묘령의 여인이 왔어요. 붉은 노래 하나 불러, 좋은 노래 하나. 연습한 거 뭐 있어? 이걸로 신, 아, 몸살이 나서 직장.

아, 그래도 해. 몸살이 나도 해야지요, 몸살이 나서, 네, 네. 김혜현의 ‘토요일 밤에’ 할게요.

허요일밤에 토요일 밤에, 화끈하게, 그냥, 화끈하게 그래, 감기다. 아, 저다, 아, 마지막에 돌아가지고, 아주 그냥 마이 안, 바뀌나? 아이고, 정신이, 아니, 토요일 밤에 노래가 저런 노래네. 재밌는 노래네. 근데 왜 아무도 부른 사람이 없었어? 아, 저도 처음 들어봤어요.

어렵다. 어렵다. 못 부른다. 아, 아무나 못 부르는데, 영자 천자 다 나오네.

아니, 노래가 그렇게 구조가 재밌네. 아, 재밌는데, 엉큼해. 얌전 아니, 조용히 설명하신다. 아니, 연습을 계속 했어요.

어, 설명이 더 되니. 깜짝이야, 노래를 못 부르는데 목이 안 좋아서… 감기가 무슨 그냥 때리부르는데 , 아주 졸라 해서 잘 불렀죠? 네. 이게 전국 노래자 그이 사람 많아야 하늘에 와서 노래를 불러야 인기가 상승하는 거야.

재밌죠? 아이고 깜짝 놀랐네. 나는 , 평생 노래 부르면서 즐거움은 오늘 다 느껴 버렸어. 어, 이제 뭐대 가도 되겠네요.

신님, 즐거운 김에 신님 신청곡을 한 곡 올리겠습니다. 신청곡이 뭘 원하시나? [목을 가다듬음] 아니, 얘 노래 듣고 나니까 노래가 다 생각이 안 나요. 어 아이, 아무 생각이 아주 천하통일을 해 버렸어. 그러면 우리가 저걸 한번 들어보자.

어, 박 대통령이 제일 좋아하는 노래야. 황성예. 황성의 터 노래가 참 애절하죠.

이게 한 나라가 고려가 멸망한 것을 한탄하는 노래야. 여기는 이제 고려의 충신들이 다 [한숨] 조선으로 오지 않고, 저 두문동에 들어가서 죽었지, 살았죠. 그러니까 이게 고려의 멸망을 한탄하는 노래인데, 남민서 목소리가 기가 막히네.

그까 옛날 어른들은 저 목소리가 발음도 좋고, 목도 깨끗하고 저래요. 그러니까 들어보면 그 옛날 어른들 생각이나. 참 아름답죠.

그러니까, 우리나라 그 박 대통령이 노래를 자기 애국이라고 해. 어, 그러니까 애국자들이 부르는 노래야. 음 고려의 그 멸망을 안타까워하는 [목을 가다듬음], 그런 사람들이 그 거기 가 슨이 다 하니까, 이제 개성의 송학상 기운이 다 한 거야. 그 개성의 송학상 기운이 500년 간 거죠.

그 우리나라 천년간은 산이 없어. 기운이 고령산만 몇 천년 가는 거예요. 그러면 송학산은 500년, 참가산 기운이 500년이야, 조선 500년이죠. 그러니까 그 500년을 넘는 산이 없는 거야.

어, 그러니까 개성에 있었으면 큰일 나는 거지, 조선이. 그리고 거기서 고려어가 많은 곳이었고, 다시 거기다가 조선을 건국하면 금방 망해 버려. 그러니까 새 집을 찾아야지, 그게 경복궁이야. 고령산 밑에 온 거예요.

  그러니까 여기 고령산은 신령이니까,   가장 높은 신이니까,   세월이 필요 없어요.     여기서 나온 신인은 재림한 나, 영원히 지구인들에게 기록이 남는 거.

     지구 종말까지 남는 겁니다.    여기는 한 3년 이상 가니까, 지구가 멸망돼 가지고 다시 빙하기가 올 때까지 기운이 남아 있어요.     예.

이때 이제 신민의 천군 천사들이 들으면서 마무리로 들어갑니다. 오늘 정말 우리 저기저 이제 몇 번 등장한 저 노래 참 그게 정말 어렵다. 그런데도 재밌죠.

 그거 딱 부르니 전부 초토화가 되어 버립니다. 그게 저 교회 같은 데서 불러도 재미있겠어요.     그죠?   

그러면 이제 우리는 301장 찬송가를 한번 부르고,   이걸 부르자고요. 301장 찬송가.

301장 찬송가, 여러분들이 본양으로 가야 되겠지? 여기는 타양살이야. 여러분, 타양살이에서 여러분은 갑부가 되어 천국으로 가게 된 자들이에요. 진이 됐죠?

하늘 사리에서 여러분들은 결실을 얻었어요. 근데 다른 80억은 얻지 못해요. 예.

어렵죠? 얼마나 행운이야. 이제 노래가 좋죠? 이 찬성과대로 여러분은 되는 거예요.

    이제 백궁에 돌아와서 영원토록 살리라.       님   88장하고 900장인가?   900 아니면 92장인가? 내가 한번 했지.

두 가지 다 올리세요. 두 가지 다 찬송 올려 보겠습니다. 어, 한번 올려 봐.

지난번에 한경 내 90장 했잖아. 88장 88장하고 93장인가? 세 개 들었죠? 이제 저기 저 우리 저 빨간 오디원 저 아가씨가 우리 마음을 막 들뜨게 해 놨는데 이제 좀 가라앉았죠.

아, 종잡을 수가 없어. 그런데 그냥 찬송과 세계를 부르니까 본양으로 돌아왔죠. 야, 이 지금이 세상은 되게 무서운 거야. 저런 이쁜 아가씨들이 막 저렇게 춤을 추고 저러면 거기 홀려 가지고 고향도 잊어버리고 본양도 잊어버리고 못 갈 뻔했어.

그런데 황성 예를 갔다가 싹 돌아와 가지고 찬송을 부르니까 이제 마음이 가라앉았죠. 아, 천국행 저 우주선을 타야 되는데 까딱하다 하는 그러니까 우리 이 세상은 항상 두 갈래 길이 앞에 놓여져 알겠죠 우선 즐거움을 택하면 나중에 비극이야 네 근데 지금 경건하고 참고 인내하고 화평하게 지내면은, 나중에 지금 고난이 있어도, 나중에 어디로 가는 거야, 본양으로. 큰일 날 뻔했어요.

뻔했죠? 네, 다시 내가 바로 잡아놨지. 네. 아, 천만당이야. 참 깜짝 놀랐습니다.

예, 오늘의 레벨을 드립니다. 허경영 the God-man 이름으로 명하노니, 오늘 노래 올리신 천사들과 하늘에 들어오신 천사들과, 목을 가다듬으며 상담비를 내고도 못 오시는 천사들과 정예운 등록과 정행하신 천사들과, 천사들의 가혹과 천사들의 조상에게 레벨을 올리노라. 허경영 시민님 이름으로 명하노니, 지금 유튜브를 보는 천사들과 천사들의 가족과 천사들의 조상에게 레벨 1을 올리노라. 허경영 시민님 이름으로 명하노니, 오늘 축복 백궁 영태 건축 헌금 새로이 신분을 내시고 오신 천사들과 천사들의 가족과 천사들의 조상에게 레벨 10을 올리노라.

이제 친님께서 전체 예배를 주십니다. 오늘 하늘 고운 천사들과 천사들의 가족과, 유튜브를 보는 모든 사람들은 병이 고쳐지리라. 모든 아픈 병은 다 물러가리라. 잡귀와 귀신들도 다 물러가리라.

오늘 하느님이 온 천사들과 천사들의 가족과 조상, 그리고 유튜브를 보는 모든 천사들과 그들의 가족과 조상에게 레벨을 올리노라. 일경무를 들어가라. [비명] 아이고, 오늘 레벨 많이 졌죠? 네. 주셨습니다.

예. 네. 오늘도 신님께 감사의 큰 박수 올립니다.