2026.09.18 What does Christianity say? It says, "Ask, and it will be given to you." Is it written that way? If you ask, do you receive? No, you don't.

2026.09.18 지구에서의 고통은 이렇게 허무하기만 한데… The suffering on Earth feels so pointless like this…

This video captures a “Huk Gyeong-young Shin-in (God-man) Audience Event” at Haneulgung, where Huk Gyeong-young delivers a sermon to his followers. The core message revolves around transcending earthly suffering and attachments to achieve salvation in “Baekgung (Heavenly Palace).” He emphasizes that the physical world is an illusion and true liberation comes from adhering to his teachings and embracing him as the divine savior.

Huk Gyeong-young’s Divine Identity and Mission

The Prophesied Arrival of the “Shin-in” (God-man)
Huk Gyeong-young asserts his identity as the prophesied “Shin-in” (God-man) whose arrival marks the beginning of the end times and the final judgment. He claims ancient texts foretold his coming, emphasizing his unique role in human salvation. This self-proclamation is a cornerstone of his doctrine, positioning him as the ultimate authority.

신이 우주를 지배하는 신이 인간의 몸으로 잠시 왔다가 간다.
The God who rules the universe comes and goes for a short time in a human body.

이때가 이제 말세 시작 때이고, 말세 심판이 시작되는 거죠.
This is the beginning of the end times, and the judgment of the end times is beginning.

Haneulgung as the Sacred Site
Huk Gyeong-young describes Haneulgung as a divinely chosen location, a “십성지 (Sipseongji – Ten Sacred Sites)” and the “여성들의 자궁자리 (womb of women),” implying it’s a place of creation and spiritual rebirth. He claims its unique geographical features, including 20 hotels, were supernaturally prepared for his arrival, reinforcing its sacred significance.

골짜기에 호텔이 한 20개 있는데, 허가가 날 수 있나? 아, 이런 고산골에 예를 들어서 서울 주변에 호텔 지을 자리가 그렇게 없나? 안에 22개가 있어요.
There are about 20 hotels in the valley; can they get permits? Is there really no other place to build hotels around Seoul in such a mountainous valley? There are 22 inside.

이 자리는 뭐 하는 자리요? 여성들의 자궁자리야.
What kind of place is this? It’s the womb of women.

어쨌든 내가 가는 자리에는 이런 이상한 일이 벌어져 있단 말이야.
Anyway, strange things like this happen wherever I go.

여기 십성지지.
This is a Sipseongji (Ten Sacred Sites).

십성은 세계 역사의 신인이 오는 자리, 십성 지지야.
Sipseong is the place where the Shin-in (God-man) of world history comes, a Sipseongji.

The Illusion of Earthly Existence
He teaches that earthly life is a “환상 (illusion)” and a “가상 세계 (virtual world),” urging followers to detach from material possessions, family, and even their own bodies. This radical detachment is presented as the path to escaping the “팔고 (eight sufferings)” and achieving eternal bliss in Baekgung. This perspective challenges conventional human values and encourages absolute devotion to his spiritual teachings.

인간이 겪는 여덟 가지 고통이 있는데, 여러분들은 천국에 갈 사람들인데 왜 이 팔고에 시달리냐고?
There are eight sufferings that humans experience, but why do you, who are going to heaven, suffer from these eight?

왜 여기는 가상 세계죠?
Why is this a virtual world?

새 예루살렘 성에 오면 인간의 고통이 사라지나? 아니면 계속 유지되나? 사라져요.
When you come to the New Jerusalem, do human sufferings disappear, or do they continue? They disappear.

집도 잠시 장난감이고, 자식도 잠시 존재하는 거야.
Even a house is a temporary toy, and children exist only for a short time.

천국 갈 사람은 여기 얽매이면 되나? 안 돼요.
Should those going to heaven be bound by this? No.

이거 실상일까? 아니에요. 실상이 아니에요. 이건 가상 세계예요.
Is this reality? No. It’s not reality. This is a virtual world.

Path to Salvation: Overcoming Suffering and Attachment

The “팔고 (Eight Sufferings)” and “오온 (Five Aggregates)”
Huk Gyeong-young explains the Buddhist concepts of “팔고 (eight sufferings)” and “오온 (five aggregates)” (form, sensation, perception, mental formations, consciousness) as the root of human misery. He argues that these sufferings, including the pain of not getting what one desires, separation from loved ones, and encountering enemies, are inherent to the illusory earthly existence. He then connects these to the “108번뇌 (108 defilements)” in Buddhism and “192번뇌 (192 defilements)” in Confucianism, emphasizing that all worldly desires lead to suffering.

애별이고, 그다음에 팔고 하니까 세 개 했네.
The suffering of separation from loved ones, and then the eight sufferings, so I’ve covered three.

이온이 오온이 5만 가지 번뇌를 만든다.
These five aggregates create 50,000 kinds of defilements.

이혼하고 새 여자와 만드니까 고통이 있지.
There is suffering because you divorce and meet a new woman.

그럼 여러분은 지켰기 때문에 이게 온 거야.
So, because you kept it, this has come.

고학생이 술을 먹어야 되나? 안 돼요.
Should a high school student drink alcohol? No.

그 집착이 있는 거야.
There is that attachment.

현재, 미래, 과거를 곱하면 108개의 번뇌가 생깁니다.
If you multiply the present, future, and past, 108 defilements arise.

이런 200개까지 되는 번뇌에 매달리지 말아야 해요.
You should not cling to these nearly 200 defilements.

The “사례 (Four Principles of Propriety)”
He introduces the “사례 (four principles of propriety)”—비례물시 (do not look at what is improper), 비례물청 (do not listen to what is improper), 비례물언 (do not speak what is improper), and 비례물동 (do not move when it is improper)—as essential guidelines for living a life free from suffering. He claims that adhering to these principles for “12만 9천 6백 년 (129,600 years)” is what qualifies his followers for heaven. This emphasizes a strict moral code as a prerequisite for spiritual advancement.

네 가지 예를 가지고 살아야 이게 해결이 돼.
You must live by these four principles for this to be resolved.

비례 물시죠.
Do not look at what is improper.

여러분이 얼마 동안 지켰다고? 12만9천6백 년 동안 지킨 거야.
How long have you kept it? You’ve kept it for 129,600 years.

얘가 아닌 것은 듣지 마라이 말이야.
Do not listen to what is improper.

들을 사람은 잖아.
There are people who will listen.

부인이 막 남편한테 막 구정을 해, 그 깊이 들어야 되나? 아니야.
A wife is constantly nagging her husband; should you listen deeply to that? No.

그런 때 그냥 그걸 안 들어야 돼.
At such times, you just shouldn’t listen to it.

비례물동이야.
Do not move when it is improper.

움직이지 않아야 돼, 얘가 아니면 움직이지 말아라.
You must not move; if it’s not proper, don’t move.

우리가 이 네 가지를 항상 지켰기 때문에 하늘에 온 거야.
We came to heaven because we always kept these four principles.

얘가 아닌 것은 보지 말고, 얘가 아닌 것은 듣지 말고, 얘가 아닌 것은 말하지 말라고.
Don’t look at what’s improper, don’t listen to what’s improper, and don’t speak what’s improper.

거짓말하면 되나? 안 돼요.
Should you lie? No.

얘가 아니야, 그거는.
That is not proper.

얘가 아닌 것은 움직지 마라.
Do not move when it is improper.

고학생이 술을 먹어야 되나? 안 돼요.
Should a high school student drink alcohol? No.

Rejecting Worldly Desires and Traditional Religions
Huk Gyeong-young dismisses the pursuit of worldly desires, such as wealth, sex, food, and fame, as futile and leading to suffering. He also critiques traditional religions, particularly Christianity, for their emphasis on “seeking,” which he believes leads to “흙을 구하는 겁니다 (seeking dirt)” rather than true salvation. He asserts that only by seeking “천국 (heaven)” through him can one escape the cycle of suffering. This positions him as the sole arbiter of truth and salvation, above all other spiritual paths.

모든 세계 종교는 해답이 없어.
All world religions have no answers.

구하면 흙을 구하는 겁니다.
If you seek, you are seeking dirt.

기독교에서는 또 뭐라고 하죠? 구하는 자만 들어준다고.
What does Christianity say? That only those who seek will be heard.

구하라, 그러하면 얻을 것이요, 이렇게 돼 있어? 안 돼 있어?
“Seek, and you will find,” is it written like that or not?

구하는 자는 얻지 못할 것이요.
Those who seek will not find.

복 있는 자는 구하지 않아.
Blessed people do not seek.

천국을 구하라는 거야.
It means to seek heaven.

뭐 구하라고? 천국을 구하야 돼.
What should you seek? You must seek heaven.

Huk Gyeong-young’s Omnipresence and Power

Invisible Movement and Divine Intervention
Huk Gyeong-young claims to move invisibly between Baekgung and Earth, accompanied by “천군 천사들 (heavenly armies and angels).” He states that while humans cannot perceive his true form or movements, he is always present and actively involved in their lives. This concept reinforces his divine power and omnipresence, suggesting that his influence extends beyond the visible realm.

내가 여기 오는 장면이 실제로 보일까, 안 보일까? 안 보입니다, 보이지 않습니다.
Will the scene of me coming here actually be seen or not? It is not seen; it is invisible.

여러분들은 내가 하늘에 왔다 갔다 하는 줄을 모르는 거야.
You don’t know that I come and go in heaven.

그 천사들이 내가 내려올 때 이동하는 거야.
Those angels move when I descend.

그러면 나는 여러분 인간의 눈에 보일까? 안 보여요.
Then, will I be visible to your human eyes? No.

인간들은 날, 여러분, 내가 못 봤잖아.
Humans, you haven’t seen me.

내가 없을 때도 여기 신님이 보고 있다 이렇게 생각해야 돼.
Even when I’m not here, you should think that the Shin-in (God-man) is watching.

그날도 엄청난 시간 동안 내가 왔다 갔다 했다는 거, 아무도 몰랐어요.
No one knew that I had been coming and going for an enormous amount of time that day.

백궁에서 여기까지가 1초 원리예요.
From Baekgung to here, it’s a 1-second principle.

올 때 모습은 이 영상 보는 것처럼 많은 천사들, 천군들이 움직이는 거예요.
When I come, many angels and heavenly armies move as if you’re watching this video.

여러분이 천국에 가면 두 가지를 다 볼 수 있어요.
When you go to heaven, you can see both.

지구인으로 지구에 오면, 지구인도 볼 수 있고, 여러분 천군들도 볼 수 있어요.
If you come to Earth as an Earthling, you can see Earthlings, and you can also see your heavenly armies.

우리는 천군이 오는 것도 보여주고, 여러분도 보이고, 다 보이는 거지.
We show the heavenly army coming, and you are seen, everything is seen.

The Nature of Baekgung (Heavenly Palace)
He describes Baekgung as a place of unimaginable beauty and advanced reality, where the sky is clear of pollution, and stars are vividly visible. He also mentions that the “물질 (matter)” in Baekgung is sentient and interactive, capable of responding to one’s will. This fantastical depiction of heaven serves to inspire awe and reinforce the ultimate reward for his followers.

백궁에 가면은 먼지가 있을까? 없어요.
Will there be dust in Baekgung? No.

하늘에 있는 은하수나 별들이 눈앞에 그냥 쏟아져 오는 것 같아, 저렇게 보여.
The Milky Way and stars in the sky seem to pour down right before your eyes; they look like that.

백홍은 저거 저런 것이 실제 유리로 안 막아도 막혀 있어.
Baekgung is blocked by such things even without actual glass.

차단돼 있는데 손을 집어넣으면 손이 들어가.
It’s blocked, but if you put your hand in, your hand goes through.

빼면은 원상대로 돼 버려.
If you pull it out, it returns to its original state.

백궁의 물질은 그 물질끼리 우리와 대화가 되니까 어떤 물질하고도 대화가 돼.
The matter in Baekgung can communicate with us, so it can communicate with any matter.

이 의지를 보이면 착 벌어져 버려.
If you show this will, it just opens up.

This video captures a “Heavenly Palace” event led by Heo Kyeong-yeong, a self-proclaimed divine being. The content is a mix of a religious ceremony, a sermon on the meaninglessness of earthly suffering, and a geographical/spiritual interpretation of the “Heavenly Palace” site. Heo Kyeong-yeong emphasizes that his followers are destined for Baekgung (Heavenly Palace) and should detach from worldly attachments. He also shares his unique interpretations of Buddhist and Confucian concepts, asserting his divine authority and the special significance of his chosen location.

Heo Kyeong-yeong’s Divine Identity and Mission

The Incarnation of a Cosmic God
Heo Kyeong-yeong presents himself as a cosmic god who temporarily descends to Earth in human form. He claims this event is foretold and that his presence marks the beginning of the end times and judgment. This self-proclaimed divinity is central to his teachings and the reverence he receives from his followers.

신이 우주를 지배하는 신이 인간의 몸으로 잠시 왔다가 간다
A god who rules the universe comes and goes for a short time in a human body.

그 잠시가 몇 년? 36년
How many years is that short time? 36 years.

이때가 이제 말세 시작 때이고, 말세 심판이 시작되는 거죠
This is the beginning of the end times, and the judgment of the end times is beginning.

The Prophesied Arrival of the “Divine Human”
Heo Kyeong-yeong asserts that his arrival is prophesied in ancient texts, specifically mentioning “U-myeong-ji” (cow’s cry land) and “Sin-in-chul” (divine human’s appearance). He interprets these prophecies as directly referring to him and the location of his “Heavenly Palace,” reinforcing his divine mandate.

우성제야, 알겠죠? 운명 대야, 뒤에 뭐가 빠져 있지? 석자, 신출, 신인출, 신인이 온다
“U-seong-je-ya” (cow’s cry in the wilderness), understood? “Un-myeong-dae-ya” (fate’s great wilderness), what’s missing at the end? The character “seok,” meaning “appearance,” “sin-in-chul,” the divine human appears.

소울이 나는 들판에 신인이 온다
The divine human comes to the field where the cow cries.

하늘에서 하늘의 권세를 지닌 자가, 권세를 진 자가 오는 신인출
The divine human, who holds heavenly authority, comes from heaven.

The Sacred Geography of “Heavenly Palace”

“Heavenly Palace” as the “Ten Sacred Lands”
Heo Kyeong-yeong describes the “Heavenly Palace” site as a “십성지 (sip-seong-ji)” or “Ten Sacred Lands,” the most auspicious place on Earth. He claims it’s a unique location where a cosmic god resides, distinct from even Seoul, which he calls the world’s best myeongdang (auspicious site) but lacks a residing god. This elevates his location to an unparalleled spiritual status.

여기는 십성지고, 십성지가 지구에서 제일 좋은 터다 말이야
This is a “sip-seong-ji,” the “Ten Sacred Lands,” the best site on Earth.

서울은 세계에서 제일 좋은 명당이야
Seoul is the best auspicious site in the world.

서울은 고령산이 없는 명당이고, 여기는 고령산이 신이 보살피는 명당이고, 여기는 신이 직접 와서 있는 자리다
Seoul is an auspicious site without Goryeongsan (the mountain of the highest spirit), but here, Goryeongsan is an auspicious site protected by a god, and this is where the god himself resides.

The “Forbidden Land” Prepared for the Divine
Heo Kyeong-yeong explains that the “Heavenly Palace” area was historically a “어금혈봉처 (eo-geum-hyeol-bong-cheo),” a place forbidden by kings for building homes or graves. He interprets this as a divine preparation, ensuring the land remained untouched until his arrival, highlighting his preordained role.

이 어금혈봉처가 임금이 집을 짓지 못하게 하는 자리야
This “eo-geum-hyeol-bong-cheo” is a place where the king forbade building houses.

그래서 여기에 집이 없었던 거야, 알았죠?
That’s why there were no houses here, understood?

내가 올 때까지 일체물이 못 하게 해 놨다, 그것도 알아야 됩니다
You should also know that everything was prevented from being built until I arrived.

Escaping Earthly Suffering and Attaining Heaven

The Illusion of Earthly Attachments
Heo Kyeong-yeong teaches that earthly life is a “환상 (hwan-sang)” or “가상 세계 (ga-sang se-gye)” (virtual world), and all its attachments—family, possessions, and even love—are temporary and lead to suffering. He urges his followers to detach from these illusions and focus on the eternal “Baekgung Cheonguk” (Heavenly Palace). This radical detachment is a core tenet of his philosophy.

이거는 뭐예요? 환상이야
What is this? It’s an illusion.

이거는 실제가 아니야
This is not real.

여러분들이 몸도 버리고, 집도 버리고, 자식도 버리고 갈 텐데 무엇 때문에 우리가 고통을 느껴야 돼?
You will abandon your bodies, homes, and children when you leave, so why should we feel pain?

어느 곳에도 집착할 필요가 있어? 없어
Is there any need to be attached to anything? No.

The “Four Rites” for Heavenly Entry
Heo Kyeong-yeong introduces the “사례 (sa-rye)” or “Four Rites” (비례물시, 비례물청, 비례물언, 비례물동 – do not look at, listen to, speak, or move contrary to propriety) as essential for entering heaven. He claims his followers have adhered to these rites for eons, implying their pre-destined salvation. This provides a clear, actionable path for his followers to align with his teachings.

네 가지 예를 가지고 살아야 이게 해결이 돼
You must live by these four rites for this to be resolved.

우리가 이 네 가지를 항상 지켰기 때문에 하늘에 온 거야
We came to heaven because we always observed these four rites.

Reinterpreting Religious Teachings
Heo Kyeong-yeong reinterprets traditional religious concepts like the “108 번뇌 (beon-noe)” (108 earthly desires) from Buddhism and Confucianism, asserting that all existing world religions offer no true solutions. He contrasts his teachings with Christianity, stating that “seeking” (구하라) leads to suffering, while true blessings come without seeking. This positions his doctrine as the ultimate truth, superseding other faiths.

모든 세계 종교는 해답이 없어
All world religions have no answers.

구하면 흙을 구하는 겁니다
If you seek, you seek dirt.

기독교에서는 또 뭐라고 하죠? 구하는 자만 들어준다고 구하라, 그러하면 얻을 것이요, 이렇게 돼 있어? 안 돼 있어? 그럼 구하면 얻나? 못 얻어요
What does Christianity say? It says, “Ask, and it will be given to you.” Is it written that way? If you ask, do you receive? No, you don’t.

The Virtual Nature of Earth and the Reality of Heaven
Heo Kyeong-yeong emphasizes that Earth is a “가상 세계 (ga-sang se-gye)” (virtual world), while Baekgung (Heavenly Palace) is the true reality. He claims that in Baekgung, one can perceive both the “real” and “virtual” worlds simultaneously, a capability denied to ordinary humans. This concept offers his followers a profound shift in perspective, diminishing the importance of earthly existence.

이건 가상 세계예요
This is a virtual world.

천국에 가면은 가상은 실상도 보이고, 가상도 보여 버려, 재미있잖아. 실상도 보이고 가상이 보이니까 재밌지
When you go to heaven, you see both the virtual and the real, isn’t that interesting? It’s fun because you see both the real and the virtual.

This video captures a “Huk Gyeong-young Shin-in-nim Audience Event” at Haneulgung, where Huk Gyeong-young, revered as a divine being, delivers a sermon. The core message revolves around transcending earthly suffering by understanding the illusory nature of the material world and seeking the eternal realm of Baekgung (Heavenly Palace). He also explains the prophetic significance of Haneulgung’s location and his own divine identity.

Huk Gyeong-young’s Divine Identity and the Prophetic Site of Haneulgung

The Prophetic Significance of Haneulgung’s Location
Huk Gyeong-young asserts that Haneulgung is not merely a physical location but a prophesied sacred site, meticulously prepared for his arrival. He connects its unique geographical features and the historical “Eogeumhyeolbongcheo” (forbidden place for kings) to ancient prophecies, claiming it was reserved specifically for a divine being like himself. This perspective is fascinating because it reinterprets historical and geographical facts through a spiritual lens, positioning Haneulgung as the ultimate spiritual nexus on Earth.

우리나라 산 중에 고령산이 있나? 없어요. 여기만 높은 신이 있는 산이다.
Is there a Goryeongsan (High Spirit Mountain) among Korea’s mountains? No. Only here is there a mountain where a high spirit resides.

그래서 조선 시대 때 임금이 보고 수도를 정할 때 이 고령산하고 삼각산을 보고 수도를 정한 거야.
So, during the Joseon Dynasty, when the king decided on the capital, he chose it by looking at Goryeongsan and Samgaksan.

그러니까 이 자리는 뭐 하는 자리요? 여성들의 자궁자리야.
So, what kind of place is this? It’s a woman’s womb.

그러니까 서울은 고령산이 없는 명당이고, 여기는 고령산이 신이 보살피는 명당이고, 여기는 신이 직접 와서 있는 자리다.
So, Seoul is an auspicious site without Goryeongsan, this place is an auspicious site protected by the spirit of Goryeongsan, and this is where the spirit itself resides.

Huk Gyeong-young as the Incarnated Divine Being
Huk Gyeong-young explicitly states his identity as a divine being incarnated in human form for a limited time. He references ancient prophecies like “Unyeongji” (cow’s cry) and “Shininchul” (appearance of a divine human) from Gyeogam Yurok, interpreting them as direct predictions of his arrival. This self-proclamation as a prophesied savior is central to his worldview, positioning him as the ultimate authority and guide for humanity.

신이 우주를 지배하는 신이 인간의 몸으로 잠시 왔다가 간다.
The God who rules the universe comes and goes for a short time in a human body.

소울이 나는 들판에 신인이 온다.
A divine human comes to the field where the sound of a cow is heard.

공전멸 신인출이지. 비어라. 뭘 비어? 김자를 비워라.
It’s the appearance of a divine human who empties the battlefield. Empty it. Empty what? Empty the ‘Kim’ character.

Transcending Earthly Suffering and Seeking the Eternal

The Illusion of Earthly Life and the Eight Sufferings
Huk Gyeong-young emphasizes that earthly life is a “virtual world” filled with “eight sufferings” (Palgos). These include the pain of not getting what one desires, separation from loved ones, encountering enemies, and the constant cycle of birth, aging, sickness, and death. He urges his followers to detach from these worldly attachments and recognize their illusory nature, as they are destined for the eternal realm of Baekgung. This perspective offers a radical re-evaluation of human experience, framing suffering as a product of attachment to a temporary reality.

인간이 할 수 없는 여덟 가지 고통이 뭐죠? 구하는 것은 절대로 얻지 못하는 고통, 이게 인간 팔고의 하나죠.
What are the eight sufferings that humans cannot avoid? The suffering of never getting what one seeks; this is one of the eight human sufferings.

여러분들은 천국에 갈 사람들인데 왜 이 팔고에 시달리냐고?
You are people destined for heaven, so why are you tormented by these eight sufferings?

이거는 뭐예요? 환상이야. 이거는 실제가 아니야.
What is this? It’s an illusion. This is not real.

The Path to Liberation: The Four Principles of Propriety (Sarye)
To overcome these sufferings and achieve liberation, Huk Gyeong-young introduces the “Four Principles of Propriety” (Sarye): “Do not look at what is improper,” “Do not listen to what is improper,” “Do not speak what is improper,” and “Do not move when it is improper.” He claims that adhering to these principles, which he himself has followed since childhood, is the key to entering heaven. This provides a clear, actionable framework for his followers to align their behavior with his teachings, emphasizing self-discipline and moral conduct as prerequisites for spiritual advancement.

얘가 아닌 것은 보지도 말아야 해요. 아무리 이쁜 여자가 있어도, 얘가 아니면은 거기다 욕심을 내지 마라이 말이야.
You shouldn’t even look at what is improper. No matter how beautiful a woman is, if it’s improper, don’t desire her.

얘가 아닌 것은 듣지 마라이 말이야.
Don’t listen to what is improper.

얘가 아닌 것은 말하지 말라고. 거짓말하면 되나? 안 돼요. 얘가 아니야, 그거는.
Don’t say what is improper. Is it okay to lie? No. That is improper.

얘가 아닌 것은 움직지 마라.
Don’t move when it’s improper.

The Futility of Worldly Pursuits and the Importance of Seeking Heaven
Huk Gyeong-young critiques traditional religious and philosophical systems, stating that they offer no true solutions to human suffering. He contrasts the Buddhist concept of “108 afflictions” and the Confucian “64 afflictions” with his own teaching, asserting that all worldly pursuits are ultimately futile. Instead, he reinterprets the biblical command “Seek, and you will find” as a directive to seek heaven, not earthly desires. This radical reinterpretation dismisses conventional wisdom and positions his teachings as the sole path to genuine salvation.

뭐 유교, 도교, 뭐든지 모든 세계 종교는 해답이 없어.
Confucianism, Taoism, whatever it is, all world religions have no answers.

구하면 흙을 구하는 겁니다. 그랬는데, 기독교에서는 또 뭐라고 하죠? 구하는 자만 들어준다고. 구하라, 그러하면 얻을 것이요, 이렇게 돼 있어? 안 돼 있어? 그럼 구하면 얻나? 못 얻어요.
If you seek, you seek dirt. But what does Christianity say? It says only those who seek will be heard. “Seek, and you will find,” is it written like that? Is it not? Then if you seek, do you find? You don’t.

이 세상에 있는 이런 걸 구하라는 게 아니야. 이거 88, 64 이런 거 구해 봤자 헛거야. 뭐 구하라고? 천국을 구하야 돼.
It’s not telling you to seek these things in this world. Seeking these 88, 64 things is useless. What should you seek? You must seek heaven.

The Nature of Baekgung (Heavenly Palace) and Divine Perception
Huk Gyeong-young describes Baekgung as a realm of unimaginable beauty and advanced reality, where the physical laws of Earth do not apply. He explains that in Baekgung, one can perceive both the “real world” and the “virtual world” simultaneously, unlike Earthlings who only see the illusory “phenomenal world.” He also details how divine beings like himself can travel between Baekgung and Earth in an instant, appearing and disappearing at will, often accompanied by celestial armies. This vivid depiction of Baekgung and divine abilities offers a glimpse into a higher dimension of existence, reinforcing the idea that earthly reality is merely a limited perception.

내가 여기 오는 장면이 실제로 보일까, 안 보일까? 안 보입니다, 보이지 않습니다.
Will the scene of me coming here actually be visible or not? It’s not visible, it cannot be seen.

근데 여러분들은 내가 하늘에 왔다 갔다 하는 줄을 모르는 거야. 육신은 딴 데가 있지.
But you don’t know that I come and go in the sky. My physical body is somewhere else.

백궁에 가면은 먼지가 있을까? 없어요. 하늘에 있는 은하수나 별들이 눈앞에 그냥 쏟아져 오는 것 같아, 저렇게 보여.
Is there dust in Baekgung? No. The Milky Way and stars in the sky seem to pour down right before your eyes, they look like that.

백궁의 모든 물질은 딱딱한 것 같은데 들어갔어, 움직여. 대화가 되는 거야.
All matter in Baekgung seems solid, but it can be entered and moved. It can be conversed with.

This video captures a “Huk Gyeong-young Shin-in-nim Audience Event” at Haneulgung, where Huk Gyeong-young, revered as a divine being, delivers a sermon. The core message revolves around transcending earthly suffering by understanding the illusory nature of the material world and seeking the eternal realm of Baekgung (Heavenly Palace). He also explains the prophetic significance of Haneulgung’s location and his own divine identity.

Huk Gyeong-young’s Divine Identity and the Prophetic Site of Haneulgung

그러니까 이 자리는 뭐 하는 자리요? 여성들의 자궁자리야.
So, what kind of place is this? It’s a woman’s womb.

신이 우주를 지배하는 신이 인간의 몸으로 잠시 왔다가 간다.
The God who rules the universe comes and goes for a short time in a human body.

소울이 나는 들판에 신인이 온다.
A divine human comes to the field where the sound of a cow is heard.

공전멸 신인출이지. 비어라. 뭘 비어? 김자를 비워라.
It’s the appearance of a divine human who empties the battlefield. Empty it. Empty what? Empty the ‘Kim’ character.

Transcending Earthly Suffering and Seeking the Eternal

여러분들은 천국에 갈 사람들인데 왜 이 팔고에 시달리냐고?
You are people destined for heaven, so why are you tormented by these eight sufferings?

이거는 뭐예요? 환상이야. 이거는 실제가 아니야.
What is this? It’s an illusion. This is not real.

얘가 아닌 것은 듣지 마라이 말이야.
Don’t listen to what is improper.

얘가 아닌 것은 말하지 말라고. 거짓말하면 되나? 안 돼요. 얘가 아니야, 그거는.
Don’t say what is improper. Is it okay to lie? No. That is improper.

얘가 아닌 것은 움직지 마라.
Don’t move when it’s improper.

뭐 유교, 도교, 뭐든지 모든 세계 종교는 해답이 없어.
Confucianism, Taoism, whatever it is, all world religions have no answers.

백궁의 모든 물질은 딱딱한 것 같은데 들어갔어, 움직여. 대화가 되는 거야.
All matter in Baekgung seems solid, but it can be entered and moved. It can be conversed with.

Basic

1. [Multiple choice] What is the primary purpose of the “God-man Descent Rod” ritual mentioned at the beginning of the event?

A. To welcome new attendees
B. To offer thanks to the divine being
C. To formally invite the divine being’s presence
D. To conclude the opening ceremonies
Answer: C — The “God-man Descent Rod” is raised to formally invite the presence of the divine being, signifying the start of a sacred part of the event
My answer: unanswered

2. [Multiple choice] What is the significance of the “cow’s mooing sound” that has been heard for ten years, according to the speaker?

A. It indicates the location of Haneulgung, a sacred site.
B. It is a sound of a dragon flowing out.
C. It signifies the beginning of the end times.
D. It is a natural phenomenon in the area.
Answer: A — The speaker explains that the “cow’s mooing sound” (우명지) signifies the location of Haneulgung, which is described as a sacred site where a divine being will appear
My answer: unanswered

3. [Multiple choice] What is the meaning of “어금혈봉처” (eogeumhyeolbongcheo) in relation to Goryeongsan?

A. It is a place where kings built their palaces.
B. It is a forbidden place where kings prohibited building houses or tombs.
C. It is a sacred site for ancestral worship.
D. It is a place where many temples were historically built.
Answer: B — “어금혈봉처” refers to a place where kings forbade the construction of houses or tombs, indicating its sacred and protected status, specifically on Goryeongsan
My answer: unanswered

4. [Multiple choice] Which of the following is NOT one of the “four examples” (사례) that attendees are encouraged to follow to enter heaven?

A. Do not look at what is not proper.
B. Do not listen to what is not proper.
C. Do not speak what is not proper.
D. Do not desire what is not proper.
Answer: D — The four examples are “비례물시” (do not look at what is not proper), “비례물청” (do not listen to what is not proper), “비례물언” (do not speak what is not proper), and “비례물동” (do not move if it is not proper). “Do not desire what is not proper” is not explicitly listed as one of the four examples
My answer: unanswered

5. [Multiple choice] What is the speaker’s interpretation of the Christian saying, “Ask, and it will be given to you”?

A. It means to ask for worldly possessions.
B. It encourages persistent prayer for personal gain.
C. It means to ask for heaven, not worldly things.
D. It implies that all desires will be fulfilled if one asks.
Answer: C — The speaker clarifies that “Ask, and it will be given to you” should be interpreted as asking for heaven, not for the transient things of the world, which are associated with suffering
My answer: unanswered

6. [Multiple choice] What is the speaker’s view on human attachment to worldly possessions and relationships?

A. They are temporary and should not be clung to.
B. They are essential for a fulfilling life on Earth.
C. They are a necessary part of spiritual growth.
D. They are divine gifts to be cherished.
Answer: A — The speaker emphasizes that worldly possessions, homes, and even children are temporary, like toys, and one should not be attached to them, as everyone will eventually leave them behind
My answer: unanswered

Intermediate
7. [Multiple choice] How does the speaker describe the geographical features of Haneulgung in relation to Seoul?

A. Haneulgung is located in a flat plain, unlike mountainous Seoul.
B. Haneulgung’s terrain, with its surrounding mountains and flowing stream, mirrors Seoul’s geography.
C. Haneulgung is situated on a single, prominent mountain, whereas Seoul has many small hills.
D. Haneulgung has a river flowing from west to east, opposite to Seoul’s Han River.
Answer: B — The speaker describes Haneulgung’s terrain as being similar to Seoul, with mountains surrounding it “like an onion” and a stream flowing through it, much like the Han River in Seoul
My answer: unanswered

8. [Multiple choice] What is the speaker’s explanation for the presence of numerous hotels in the Haneulgung valley?

A. The area was developed as a tourist destination due to its natural beauty.
B. Local entrepreneurs saw a business opportunity and invested heavily.
C. The hotels were built by people who were divinely guided, almost “possessed.”
D. The hotels were built by others, failed, and were then acquired by the speaker.
Answer: D — The speaker states that the hotels were built by people who seemed “possessed by a ghost” to build them, but then they failed, allowing the speaker to acquire them without effort, implying a divine plan
My answer: unanswered

9. [Multiple choice] What is the concept of “Oon-seon-go” (운선고) in the context of human suffering?

A. The suffering of being separated from loved ones.
B. The suffering of encountering enemies.
C. The suffering arising from the five aggregates (form, sensation, perception, mental formations, consciousness).
D. The suffering of not obtaining what one desires.
Answer: C — “Oon-seon-go” refers to the suffering caused by the “five aggregates” (오온): form (색), sensation (수), perception (상), mental formations (행), and consciousness (식), which lead to numerous afflictions
My answer: unanswered

10. [Multiple choice] According to the speaker, what is the ultimate destination for those who follow the teachings?

A. Baekgung Cheonguk (White Palace Heaven), an eternal realm.
B. A reincarnation into a higher human form.
C. A peaceful life on Earth free from suffering.
D. Becoming a divine being themselves.
Answer: A — The speaker states that the ultimate destination is Baekgung Cheonguk, an eternal country, and encourages listeners to abandon worldly attachments and suffering to reach it
My answer: unanswered

11. [True/False] The speaker claims to have taught Buddhist monks at Dongguk University about the content of the Tripitaka (Pāḷi Canon) when he was a middle school student.

Answer: O — The speaker explicitly states that he taught monks attending Dongguk University’s Buddhist college about these concepts when he was in middle school, implying his profound understanding of Buddhist scriptures
My answer: unanswered

12. [Multiple choice] How does the speaker describe the nature of the physical world compared to the heavenly realm?

A. The physical world is the true reality, while heaven is a spiritual concept.
B. The physical world is a virtual reality, whereas heaven offers both virtual and true reality.
C. Both the physical world and heaven are equally real, but heaven is more beautiful.
D. The physical world is a temporary illusion, and heaven is the only permanent reality.
Answer: B — The speaker explains that the physical world is a “virtual world” (가상 세계), and when one goes to heaven, they can see both the “virtual” and the “true reality” (실상), making it more interesting
My answer: unanswered

Advanced
13. [Multiple choice] How does the speaker connect the concept of “Goryeongsan” (고령산) to his own presence?

A. Goryeongsan is where ancient kings established their capital, signifying his royal lineage.
B. Goryeongsan is a mountain known for its natural beauty, which he appreciates.
C. Goryeongsan, meaning “mountain of the highest spirit,” is where the speaker, as a divine being, appears.
D. Goryeongsan is a historical site where important religious ceremonies were held.
Answer: C — The speaker explains that Goryeongsan means “mountain of the highest spirit” (높을 고자, 신령 영자) and asserts that he, as the highest divine being, has appeared on this mountain
My answer: unanswered

14. [Multiple choice] What is the speaker’s perspective on the duration of a divine being’s stay in a human body on Earth?

A. It is a permanent state, signifying eternal presence.
B. It is a short, undefined period for a specific mission.
C. It is a cyclical process of repeated incarnations.
D. It is a temporary period of 36 years and 88 days.
Answer: D — The speaker states that a divine being who governs the universe comes to Earth in a human body for a temporary period, specifically mentioning “36 years and 88 days”
My answer: unanswered

15. [Multiple choice] How does the speaker differentiate between the “eight sufferings” (팔고) and the “eight desires” (팔욕)?

A. The eight sufferings are inherent human conditions, while the eight desires are worldly attachments leading to further suffering.
B. The eight sufferings are physical ailments, and the eight desires are spiritual aspirations.
C. The eight sufferings are caused by external forces, while the eight desires are internal motivations.
D. The eight sufferings are a Buddhist concept, and the eight desires are a Confucian concept.
Answer: A — The speaker lists the “eight sufferings” (팔고) as inherent human conditions like not getting what one wants, separation from loved ones, and encountering enemies, along with birth, aging, sickness, and death. The “eight desires” (팔욕) are described as worldly attachments like wealth, sex, food, fame, sleep, clothing, housing, and children, which lead to further suffering and “64 afflictions”
My answer: unanswered

16. [Multiple choice] What is the speaker’s explanation for the end of reincarnation for humans?

A. Reincarnation ended due to a global spiritual awakening.
B. Human reincarnation ended on January 1, 2011, with souls now going to animals.
C. Reincarnation will cease when all humans achieve enlightenment.
D. The concept of reincarnation is a misconception, and it never truly existed.
Answer: B — The speaker declares that human reincarnation ended on January 1, 2011, and that souls are now reincarnated as animals, signifying the completion of a judgment period
My answer: unanswered

17. [Multiple choice] How does the speaker describe the interaction with objects in Baekgung (White Palace Heaven)?

A. Objects in Baekgung are static and unchangeable, unlike Earth.
B. Objects in Baekgung are purely spiritual and cannot be physically interacted with.
C. Objects in Baekgung can respond to one’s will and move or open as desired.
D. Objects in Baekgung are made of a unique, unbreakable material that is impenetrable.
Answer: C — The speaker explains that in Baekgung, objects, though seemingly solid, can be interacted with through one’s will; for example, a wall can open if one intends to pass through it, indicating a direct communication with matter
My answer: unanswered

Huh Kyung-young God-man Audience Event

Keyword Frequency

고통 (suffering/pain): 20
번뇌 (afflictions/delusions): 12
산 (mountain): 11
호텔 (hotel): 8
노래 (song): 8
천사 (angel): 7
자리 (place): 7
세상 (world): 6
이야기 (story/talk): 6
말 (word/speech): 6

Today’s Central Metaphor
The Heaven House (Haneulgung) site is metaphorically described as a “woman’s womb” and a “vagina” through which a stream flows, symbolizing a fertile and sacred place for new life and divine manifestation.
Lecture in Numbers

36 years: The duration a God-man (Shin-in) stays in human form on Earth .
362.88 x 10^68: The duration of a God-man’s (Shin-in’s) stay on Earth, expressed in a specific numerical value .
88 days: The additional duration a God-man (Shin-in) stays on Earth .
20-22 hotels: The number of hotels located in the valley where Heaven House (Haneulgung) is situated .
33 dragon heads: The number of dragon heads gathered in the land where Heaven House (Haneulgung) is located .
362.88 x 10^68: The specific numerical value representing the duration of a God-man’s (Shin-in’s) stay on Earth .
362.88 x 10^68: The specific numerical value representing the duration of a God-man’s (Shin-in’s) stay on Earth .
362.88 x 10^68: The specific numerical value representing the duration of a God-man’s (Shin-in’s) stay on Earth .
33: The number of “God-man (Shin-in) appearances” (Shin-in-chul) prophecies .
3: The number of prophecies that align with the speaker .
129,600 years: The duration the audience has upheld the “four courtesies” (sarye) .
8: The number of human sufferings (palgo) .
4: The number of “four courtesies” (sarye) .
5: The number of aggregates (O-on: form, sensation, perception, mental formations, consciousness) .
8: The number of human desires (palyok) .
64: The number of afflictions (beonnoe) resulting from the combination of 8 actions and 8 desires (8×8) .
3: The number of times (past, present, future) these afflictions are multiplied .
108: The number of afflictions in Buddhism .
192: The number of afflictions in Confucianism (64×3) .
2011 January 1st: The date when the cycle of reincarnation for humans ended .
6: The number of temples the speaker stayed in during childhood .
1 second: The time it takes to travel from White Heaven (Baekgung) to Earth .
2: The number of realities (virtual and real) that can be seen in Heaven .
50,000 won: The cost of the Hanwoo set meal for the Chuseok event .
200,000 won: The amount received for a song performance .
10%: The additional percentage given for a song performance .

Signature Sentence
“새 예루살렘 성에 오면 인간의 고통이 사라지나? 아니면 계속 유지되나? 사라져요.” (When you come to the New Jerusalem, does human suffering disappear, or does it continue? It disappears.)
Concise Summary & Highlights
This lecture asserts that human suffering can be overcome by adhering to divine principles and seeking White Heaven (Baekgung).

Heaven House (Haneulgung) is a divinely chosen site, prophesied for the arrival of a God-man (Shin-in).
Human suffering stems from eight fundamental pains and various afflictions (beonnoe) related to material desires.
Adhering to the “four courtesies” (sarye)—not seeing, hearing, speaking, or acting improperly—is crucial for spiritual progress.
Attachment to worldly possessions, relationships, and desires prevents entry into White Heaven (Baekgung).
The cycle of reincarnation for humans ended on January 1, 2011, with judgment now occurring.
White Heaven (Baekgung) is a realm of ultimate beauty and freedom from earthly limitations, where both virtual and real worlds are perceived.

Scriptural / Religious Citations

Human Eight Sufferings (Palgo):
“구하는 것은 절대로 얻지 못하는 고통” (The suffering of never obtaining what one seeks)
“애별리고” (The suffering of separation from loved ones)
“원수, 원망하는 사람들은 서로 만나지 않을래? 않을 수 없는 고통” (The suffering of inevitably meeting those one resents)
“운선고” (The suffering of the five aggregates: form, sensation, perception, mental formations, consciousness)
“생고, 노고, 병고, 사고” (The suffering of birth, old age, sickness, and death)
Five Aggregates (O-on): “색수상행식” (Form, sensation, perception, mental formations, consciousness)
108 Afflictions (Beonnoe): Referenced as a Buddhist concept .
“구하라, 그러하면 얻을 것이요” (Ask, and it will be given to you): A biblical reference, which the speaker reinterprets as seeking Heaven, not worldly things .

Historical & Epochal Context
The lecture is situated in a “time of the end” (mal-se) where judgment is beginning . It references historical events like the Joseon Dynasty’s decision to establish its capital based on geomancy (pungsu) related to Goryeongsan and Samgaksan mountains . The speaker also claims that the cycle of human reincarnation ended on January 1, 2011, marking a significant shift in cosmic order .
Key Figures & Events Referenced

Joseon Dynasty Kings: Referenced in the context of capital selection based on geomancy .
Namjin: A singer whose song “You and I” is performed .
Baeho: A singer whose song is performed .
Jo Myeong-seop: A singer whose song “Silla’s Moon” is performed, and who is identified as the reincarnation of Nam Min-su .
Kim Ji-hye: A singer whose song “Nameless” is performed .
Wolryeon Monk: A monk who is also a musical actor and singer .
Chuseok: A Korean holiday, during which the event takes place, and a special Hanwoo set meal is offered .
Reincarnation ending: A significant event stated to have occurred on January 1, 2011 .

Core Concept Definitions

Goryeongsan (고령산): A mountain whose name means “high spirit mountain,” signifying the presence of the highest God .
Sip-seong-ji (십성지): A “ten-star land” or “ten-sacred land,” described as the best site on Earth for a God-man (Shin-in) to appear .
Eogeumhyeolbongcheo (어금혈봉처): A place where kings were forbidden to build houses or tombs, reserved for a special divine purpose .
Human Eight Sufferings (Palgo): Eight fundamental pains experienced by humans:
Gu-deuk-go (구득고): Suffering from not obtaining what one desires .
Aebyeol-li-go (애별리고): Suffering from separation from loved ones .
Won-su-hoe-go (원수회고): Suffering from meeting those one resents .
O-on-seon-go (오온선고): Suffering from the five aggregates (form, sensation, perception, mental formations, consciousness) .
Saeng-no-byeong-sa-go (생로병사고): Suffering from birth, old age, sickness, and death .
Four Courtesies (Sarye): Four principles of proper conduct:
Bi-rye-mul-si (비례물시): Do not look at what is improper .
Bi-rye-mul-cheong (비례물청): Do not listen to what is improper .
Bi-rye-mul-eon (비례물언): Do not speak what is improper .
Bi-rye-mul-dong (비례물동): Do not act or move improperly .
Eight Desires (Palyok): Worldly desires that lead to suffering: wealth, sex, food, fame, sleep, clothing, housing, children .
108 Afflictions (Beonnoe): A Buddhist concept representing the numerous mental states that cause suffering .
Reincarnation (Yunhoe): The cycle of rebirth, which the speaker claims ended for humans on January 1, 2011 .
Virtual World (Gasang Segye): The earthly reality, which is not the true reality .
Real World (Silsang): The true reality, visible in Heaven .

Central Questions & Answers

Question: How can humans escape the eight sufferings (palgo) and numerous afflictions (beonnoe) of this world?
Answer: By abandoning attachment to worldly desires (재색식명수), adhering to the “four courtesies” (sarye), and loving the God-man (Shin-in) and White Heaven (Baekgung) instead of temporary human love .
Question: Does human suffering disappear upon arriving at the New Jerusalem (Heaven House)?
Answer: Yes, it disappears because the earthly world is an illusion (환상) and not real .
Question: What should one seek according to the scripture “Ask, and it will be given to you”?
Answer: One should seek White Heaven (Baekgung), not worldly possessions or desires .
Question: Has the cycle of human reincarnation ended?
Answer: Yes, it ended on January 1, 2011, and now judgment is occurring .
Question: Can humans perceive the God-man’s (Shin-in’s) movements between Heaven and Earth?
Answer: No, humans cannot see the God-man (Shin-in) or the accompanying angels (cheon-gun cheon-sa) with their physical eyes, as they only perceive the “virtual world” (gasang segye) .

Conclusion & Strategic / Philosophical Implications
The lecture concludes by urging the audience to transcend earthly attachments and suffering by embracing the teachings of the God-man (Shin-in) and focusing on White Heaven (Baekgung). The philosophical implication is that earthly existence is a “virtual world” (gasang segye) filled with transient pains and desires, which can only be overcome by seeking a higher, eternal reality. The strategic implication is to follow the God-man’s (Shin-in’s) guidance and adhere to divine principles (like the “four courtesies”) to secure a place in White Heaven (Baekgung), where true reality and freedom from suffering exist.
Cross-Referencing

Geomancy (Pungsu) and Korean History: The speaker references the historical decision of Joseon Dynasty kings to choose their capital based on geomantic principles related to Goryeongsan and Samgaksan, contrasting it with the Heaven House (Haneulgung) site’s unique divine significance .
Religious Doctrines: The lecture explicitly cross-references Buddhist concepts like the “108 afflictions” (108 beonnoe) and the “five aggregates” (O-on), as well as a Christian biblical quote (“Ask, and it will be given to you”), reinterpreting them through the speaker’s own spiritual framework .

Content Gaps & Unaddressed Areas

Specifics of “God-man (Shin-in) appearances” (Shin-in-chul): While 33 types of God-man (Shin-in) appearances are mentioned, only a few are explicitly defined (e.g., “U-seong-je-ya Shin-in-chul,” “Cheon-nae Shin-in-chul,” “Seo-pan Shin-in-chul,” “Hwa-seong-bu-ji Shin-in-chul,” “Eon-eo-do-dan Shin-in-chul,” “Sa-do-bu-do Shin-in-chul,” “Sa-in-bu-in Shin-in-chul,” “Mu-bu-ji-ja Shin-in-chul,” “Gong-jeon-myeol Shin-in-chul”). The full list and detailed explanations for all 33 are not provided .
Mechanism of Divine Intervention: The lecture states that the God-man (Shin-in) intervenes in worldly affairs (e.g., hotels failing so he can acquire them) but the specific mechanisms or criteria for such interventions are not detailed.
Nature of White Heaven (Baekgung) Material: The description of White Heaven (Baekgung) materials (e.g., glass that allows hands to pass through and then reforms) is highly abstract and lacks concrete scientific or philosophical explanation .
The “362.88 x 10^68” duration: The meaning and derivation of this specific numerical value for the God-man’s (Shin-in’s) stay are not explained .

Future Predictions & Prophetic Statements

End Times and Judgment: The current era is the “start of the end times” (mal-se sijak) and the beginning of “end-time judgment” (mal-se simpan) .
God-man’s (Shin-in’s) Arrival: The speaker prophesies the arrival of a God-man (Shin-in) in the “ten-star land” (Sip-seong-ji) of Heaven House (Haneulgung), a place historically forbidden for construction by kings .
Disappearance of Suffering: Upon coming to the New Jerusalem (Heaven House), human suffering will disappear .
End of Reincarnation: The cycle of human reincarnation ended on January 1, 2011, and humans will no longer be reborn as humans, but as animals, as judgment has concluded .
God-man’s (Shin-in’s) Identity: The speaker identifies himself as the prophesied God-man (Shin-in), whose surname “Huh” (허) is revealed through the “Gong-jeon-myeol Shin-in-chul” (공전멸 신인출) prophecy .

Executive Insight
This lecture presents a unique spiritual framework centered on the God-man (Shin-in) Huh Kyung-young and the Heaven House (Haneulgung) as a divinely chosen site. It posits that humanity is in the “end times” (mal-se), where traditional suffering (palgo) and afflictions (beonnoe) can be overcome by abandoning worldly attachments and adhering to the “four courtesies” (sarye). The core message is a call to transcend the “virtual world” (gasang segye) of earthly existence and seek White Heaven (Baekgung), especially since human reincarnation allegedly ended in 2011. The strategic implication for followers is to align with the God-man’s (Shin-in’s) teachings and the Heaven House (Haneulgung) community to secure spiritual salvation and escape the cycle of suffering.

신인(神人)-(신(神)-god, 인(人)-person)

강탄봉(降誕奉)-(강(降)-descend, 탄(誕)-birth, 봉(奉)-offer)
은총(恩寵)-(은(恩)-grace, 총(寵)-favor)
신가(神歌)-(신(神)-god, 가(歌)-song)
시승(示乘)-(시(示)-show, 승(乘)-ride)
성망(聖望)-(성(聖)-holy, 망(望)-hope)
황제(皇帝)-(황(皇)-emperor, 제(帝)-ruler)
심판수(審判手)-(심판(審判)-judgment, 수(手)-hand)
창조주(創造主)-(창조(創造)-creation, 주(主)-lord)
영원(永遠)-(영(永)-eternal, 원(遠)-distant)
영성(靈性)-(영(靈)-spirit, 성(性)-nature)
약속(約束)-(약(約)-promise, 속(束)-bind)
새 예루살렘 성(新 예루살렘 城)-(새(新)-new, 예루살렘(예루살렘)-Jerusalem, 성(城)-city)
순결(純潔)-(순(純)-pure, 결(潔)-clean)
영(靈)-(영(靈)-spirit)
현상(現象)-(현(現)-appear, 상(象)-form)
풍선(風船)-(풍(風)-wind, 선(船)-boat)
수심(水深)-(수(水)-water, 심(深)-deep)
사정체(四正體)-(사(四)-four, 정(正)-correct, 체(體)-body)
승지(勝地)-(승(勝)-victory, 지(地)-land)
왕명(王命)-(왕(王)-king, 명(命)-order)
장군(將軍)-(장(將)-general, 군(軍)-army)
청령용(靑龍)-(청(靑)-blue, 령(靈)-spirit, 용(龍)-dragon)
성주(聖主)-(성(聖)-holy, 주(主)-lord)
천수(天水)-(천(天)-heaven, 수(水)-water)
호황(好況)-(호(好)-good, 황(況)-condition)
성도(聖徒)-(성(聖)-holy, 도(徒)-disciple)
귀인(貴人)-(귀(貴)-noble, 인(人)-person)
복(福)-(복(福)-blessing)
말씀(말씀)-(말(言)-word, 씀(語)-speech)
개변(改變)-(개(改)-change, 변(變)-alter)
섬리(攝理)-(섬(攝)-govern, 리(理)-principle)
성금(誠金)-(성(誠)-sincere, 금(金)-gold)
우명지(牛鳴地)-(우(牛)-cow, 명(鳴)-cry, 지(地)-land)
우성제야(牛聲啼夜)-(우(牛)-cow, 성(聲)-sound, 제(啼)-cry, 야(夜)-night)
개천(開川)-(개(開)-open, 천(川)-stream)
마장호소(馬場湖沼)-(마장(馬場)-horse track, 호소(湖沼)-lake)
기산호소(箕山湖沼)-(기산(箕山)-Gisan, 호소(湖沼)-lake)
한강(漢江)-(한(漢)-Han, 강(江)-river)
용(龍)-(용(龍)-dragon)
금속(金屬)-(금(金)-gold, 속(屬)-belong)
우주(宇宙)-(우(宇)-universe, 주(宙)-space)
말세(末世)-(말(末)-end, 세(世)-era)
심판(審判)-(심(審)-examine, 판(判)-judge)
고산골(高山谷)-(고산(高山)-high mountain, 골(谷)-valley)
영성 센터(靈性 Center)-(영성(靈性)-spirituality, 센터(Center)-center)
자궁(子宮)-(자(子)-child, 궁(宮)-palace)
합류(合流)-(합(合)-join, 류(流)-flow)
형국(形局)-(형(形)-shape, 국(局)-situation)
고령산(高靈山)-(고(高)-high, 령(靈)-spirit, 산(山)-mountain)
신령(神靈)-(신(神)-god, 령(靈)-spirit)
수도(首都)-(수(首)-head, 도(都)-city)
삼각산(三角山)-(삼(三)-three, 각(角)-corner, 산(山)-mountain)
마식령산맥(馬息嶺山脈)-(마식령(馬息嶺)-Masikryeong, 산맥(山脈)-mountain range)
송학산(松鶴山)-(송(松)-pine, 학(鶴)-crane, 산(山)-mountain)
두문산(杜門山)-(두문(杜門)-closed door, 산(山)-mountain)
북산(北山)-(북(北)-north, 산(山)-mountain)
부각산(北岳山)-(부(北)-north, 각(岳)-peak, 산(山)-mountain)
남산(南山)-(남(南)-south, 산(山)-mountain)
노고산(老姑山)-(노고(老姑)-old woman, 산(山)-mountain)
관악산(冠岳山)-(관악(冠岳)-Gwanak, 산(山)-mountain)
십성지(十勝地)-(십(十)-ten, 승(勝)-victory, 지(地)-land)
명당(明堂)-(명(明)-bright, 당(堂)-hall)
예루살렘 성(예루살렘 城)-(예루살렘(예루살렘)-Jerusalem, 성(城)-city)
개천(開川)-(개(開)-open, 천(川)-stream)
질(膣)-(질(膣)-vagina)
매입(買入)-(매(買)-buy, 입(入)-enter)
천운(天運)-(천(天)-heaven, 운(運)-fortune)
시운(時運)-(시(時)-time, 운(運)-fortune)
신인출(神人出)-(신인(神人)-god-man, 출(出)-appear)
찬내(燦爛)-(찬(燦)-brilliant, 내(爛)-radiant)
권세(權勢)-(권(權)-power, 세(勢)-authority)
서판(書判)-(서(書)-writing, 판(判)-judgment)
화성부지(化性不知)-(화성(化性)-transform nature, 부지(不知)-not know)
언어도단(言語道斷)-(언어(言語)-language, 도단(道斷)-path cut off)
사도부도(似島非島)-(사도(似島)-like island, 부도(非島)-not island)
반도(半島)-(반(半)-half, 도(島)-island)
사인부인(似人非人)-(사인(似人)-like human, 부인(非人)-not human)
무부지자(無父之子)-(무부(無父)-fatherless, 지자(之子)-child)
전쟁 고아(戰爭孤兒)-(전쟁(戰爭)-war, 고아(孤兒)-orphan)
공전멸(空錢滅)-(공(空)-empty, 전(錢)-money, 멸(滅)-destroy)
병사(兵士)-(병(兵)-soldier, 사(士)-person)
허식(虛飾)-(허(虛)-empty, 식(飾)-decorate)
풍수(風水)-(풍(風)-wind, 수(水)-water)
어금혈봉처(御禁穴封處)-(어금(御禁)-royal prohibition, 혈(穴)-spot, 봉(封)-seal, 처(處)-place)
묘자리(墓자리)-(묘(墓)-tomb, 자리(자리)-spot)
절(寺)-(절(寺)-temple)
팔고(八苦)-(팔(八)-eight, 고(苦)-suffering)
구부(求不得苦)-(구(求)-seek, 부득(不得)-cannot obtain, 고(苦)-suffering)
천국(天國)-(천(天)-heaven, 국(國)-kingdom)
애별리고(愛別離苦)-(애(愛)-love, 별리(別離)-separation, 고(苦)-suffering)
원수(怨讐)-(원(怨)-resentment, 수(讐)-enemy)
가상 세계(假想世界)-(가상(假想)-virtual, 세계(世界)-world)
백궁(白宮)-(백(白)-white, 궁(宮)-palace)
궁합(宮合)-(궁(宮)-palace, 합(合)-harmony)
운선고(蘊盛苦)-(운(蘊)-aggregate, 선(盛)-flourish, 고(苦)-suffering)
색수상행식(色受想行識)-(색(色)-form, 수(受)-sensation, 상(想)-perception, 행(行)-volition, 식(識)-consciousness)
물질(物質)-(물(物)-thing, 질(質)-quality)
감각(感覺)-(감(感)-feel, 각(覺)-sense)
인식(認識)-(인(認)-recognize, 식(識)-know)
반응(反應)-(반(反)-re-, 응(應)-respond)
정보(情報)-(정(情)-feeling, 보(報)-report)
번뇌(煩惱)-(번(煩)-vex, 뇌(惱)-trouble)
재벌(財閥)-(재(財)-wealth, 벌(閥)-clique)
회장(會長)-(회(會)-assembly, 장(長)-chief)
비서(秘書)-(비(秘)-secret, 서(書)-scribe)
선녀(仙女)-(선(仙)-immortal, 녀(女)-woman)
총무이사(總務理事)-(총무(總務)-general affairs, 이사(理事)-director)
인사 조치(人事措置)-(인사(人事)-personnel, 조치(措置)-measure)
세컨드(Second)-(세컨드(Second)-second)
육식(肉食)-(육(肉)-meat, 식(食)-eat)
육경(六境)-(육(六)-six, 경(境)-realm)
육권(六權)-(육(六)-six, 권(權)-power)
생로병사(生老病死)-(생(生)-birth, 로(老)-old age, 병(病)-sickness, 사(死)-death)
집착(執着)-(집(執)-grasp, 착(着)-attach)
사례(四禮)-(사(四)-four, 례(禮)-courtesy)
비례물시(非禮勿視)-(비례(非禮)-improper, 물(勿)-do not, 시(視)-see)
비례물청(非禮勿聽)-(비례(非禮)-improper, 물(勿)-do not, 청(聽)-listen)
비례물언(非禮勿言)-(비례(非禮)-improper, 물(勿)-do not, 언(言)-speak)
비례물동(非禮勿動)-(비례(非禮)-improper, 물(勿)-do not, 동(動)-move)
행위(行爲)-(행(行)-act, 위(爲)-do)
시청은동(視聽言動)-(시(視)-see, 청(聽)-listen, 언(言)-speak, 동(動)-move)
암기(暗記)-(암(暗)-dark, 기(記)-remember)
고학생(苦學生)-(고(苦)-hardship, 학생(學生)-student)
행주좌와(行住坐臥)-(행(行)-walk, 주(住)-stand, 좌(坐)-sit, 와(臥)-lie)
업묵(語默)-(업(語)-speak, 묵(默)-silence)
동정(動靜)-(동(動)-move, 정(靜)-still)
팔욕(八欲)-(팔(八)-eight, 욕(欲)-desire)
재물(財物)-(재(財)-wealth, 물(物)-thing)
재색(財色)-(재(財)-wealth, 색(色)-sex)
식(食)-(식(食)-food)
명예(名譽)-(명(名)-name, 예(譽)-fame)
수(睡)-(수(睡)-sleep)
의주자(衣住子)-(의(衣)-clothing, 주(住)-dwelling, 자(子)-child)
고해(苦海)-(고(苦)-suffering, 해(海)-sea)
현재(現在)-(현(現)-present, 재(在)-exist)
미래(未來)-(미(未)-not yet, 래(來)-come)
과거(過去)-(과(過)-past, 거(去)-go)
불교식(佛敎式)-(불교(佛敎)-Buddhism, 식(式)-style)
유교식(儒敎式)-(유교(儒敎)-Confucianism, 식(式)-style)
도교식(道敎式)-(도교(道敎)-Taoism, 식(式)-style)
탐욕(貪慾)-(탐(貪)-greed, 욕(慾)-desire)
통달(通達)-(통(通)-understand, 달(達)-reach)
팔만대장경(八萬大藏經)-(팔만(八萬)-eighty thousand, 대장경(大藏經)-Tripitaka)
재방송(再放送)-(재(再)-re-, 방송(放送)-broadcast)
겸손(謙遜)-(겸(謙)-humble, 손(遜)-modest)
축복(祝福)-(축(祝)-bless, 복(福)-fortune)
전생(前生)-(전(前)-previous, 생(生)-life)
유단자(有段者)-(유(有)-have, 단자(段者)-dan rank holder)
고수(高手)-(고(高)-high, 수(手)-player)
전주곡(前奏曲)-(전주(前奏)-prelude, 곡(曲)-song)
뻐꾸기(뻐꾸기)-(뻐꾸기(뻐꾸기)-cuckoo)
지옥(地獄)-(지(地)-earth, 옥(獄)-prison)
산수(山水)-(산(山)-mountain, 수(水)-water)
명절(名節)-(명(名)-name, 절(節)-holiday)
우울증(憂鬱症)-(우울(憂鬱)-depression, 증(症)-syndrome)
윤회(輪廻)-(윤(輪)-wheel, 회(廻)-return)
선전포고(宣戰布告)-(선전(宣戰)-declaration of war, 포고(布告)-proclamation)
천군천사(天軍天使)-(천군(天軍)-heavenly army, 천사(天使)-angel)
스테인드글라스(Stained Glass)-(스테인드(Stained)-stained, 글라스(Glass)-glass)
착륙(着陸)-(착(着)-land, 륙(陸)-land)
현상계(現象界)-(현상(現象)-phenomenon, 계(界)-world)
가상(假想)-(가(假)-false, 상(想)-imagine)
실상(實相)-(실(實)-real, 상(相)-form)
장림(障林)-(장(障)-obstacle, 림(林)-forest)
은하계(銀河系)-(은하(銀河)-galaxy, 계(系)-system)
매연(煤煙)-(매(煤)-soot, 연(煙)-smoke)
경비(警備)-(경(警)-guard, 비(備)-prepare)
대령(大領)-(대(大)-great, 령(領)-leader)
세트 메뉴(Set Menu)-(세트(Set)-set, 메뉴(Menu)-menu)
추석(秋夕)-(추(秋)-autumn, 석(夕)-evening)
공연(公演)-(공(公)-public, 연(演)-perform)
음향(音響)-(음(音)-sound, 향(響)-echo)
장비(裝備)-(장(裝)-equip, 비(備)-prepare)
유튜브(YouTube)-(유튜브(YouTube)-YouTube)
백궁명패(白宮名牌)-(백궁(白宮)-White Palace, 명패(名牌)-nameplate)
건축금(建築金)-(건축(建築)-construction, 금(金)-money)
정애(情愛)-(정(情)-emotion, 애(愛)-love)
운동록(運動錄)-(운동(運動)-movement, 록(錄)-record)
신분(身分)-(신(身)-body, 분(分)-status)
조상(祖上)-(조(祖)-ancestor, 상(上)-above)
병(病)-(병(病)-sickness)
귀신(鬼神)-(귀(鬼)-ghost, 신(神)-spirit)
우주 에너지(宇宙 Energy)-(우주(宇宙)-universe, 에너지(Energy)-energy)

The Path to White Heaven: Overcoming Earthly Suffering and Embracing Divine Principles

Basic Information

Lecture Session and Date: Haneulgung Altar Ceremony, 2026.09.18
One-sentence Main Theme or Title Summary: This lecture outlines the unique spiritual significance of Haneulgung as the prophesied dwelling of the God-man, detailing the nature of human suffering and providing divine principles for transcending worldly attachments to attain White Heaven.
Location: Haneulgung
Key Segments:
- Haneulgung’s Prophetic Significance: Discussion of Haneulgung’s geographical and spiritual alignment with prophecies, particularly the “cow’s cry in the field” (우명지) and its connection to the God-man’s arrival.
- The Eight Sufferings of Humanity (Palgo): An in-depth explanation of the eight types of suffering that afflict humans in the virtual world, including the suffering of not getting what one desires, separation from loved ones, encountering enemies, and the suffering arising from the five aggregates (form, sensation, perception, mental formations, consciousness).
- The Four Principles of Propriety (Sarye): Instruction on the four essential principles—not seeing, hearing, speaking, or acting improperly—as a guide for righteous living and a prerequisite for entering Heaven.
- The 108 and 192 Afflictions: An analysis of how human actions and desires, driven by the “eight desires” (재색식명수), lead to a multitude of afflictions, emphasizing the need to detach from these worldly attachments.
- The God-man’s Omnipresence and the Nature of Reality: A revelation about the God-man’s ability to traverse dimensions and the illusory nature of the earthly realm, contrasting it with the true reality of White Heaven.

Core Messages
Haneulgung is the prophesied dwelling of the God-man, a sacred site prepared for divine intervention.

Quote: “So, Haneulgung is the ‘cow’s cry in the field’ (우명지). So, if Heaven is like this, you saw it on the map, Haneulgung is like this. Then, the valley shaped like an onion, on both sides, right?”
Explanation: Haneulgung’s unique geographical features and its historical designation as “Goryeongsan” (Mountain of the Highest Spirit) align with ancient prophecies foretelling the arrival of the God-man, making it a divinely chosen location.

Human suffering stems from attachment to the virtual world and its transient desires, which can be overcome by focusing on the God-man and White Heaven.

Quote: “So, if you come to the New Jerusalem, do human sufferings disappear, or do they continue? They disappear. This is what? An illusion. This is not reality.”
Explanation: The lecture identifies eight fundamental human sufferings and explains how the five aggregates (form, sensation, perception, mental formations, consciousness) generate countless afflictions, urging detachment from worldly pursuits as they are merely part of a virtual reality.

Adhering to the Four Principles of Propriety (Sarye) is crucial for spiritual elevation and entry into Heaven.

Quote: “The first, what is propriety? Since there’s no time, I’ll tell you quickly. This is the most important thing. What is this? ‘Do not look at what is contrary to propriety.’ No matter how beautiful a woman is, if it’s not proper, do not covet her.”
Explanation: These four principles—not seeing, hearing, speaking, or acting improperly—serve as a practical guide for righteous conduct, emphasizing self-control and adherence to divine standards as a path to spiritual purity.

The God-man’s existence transcends human perception, and the earthly realm is a virtual reality, while White Heaven is the ultimate, true reality.

Quote: “Does the scene of me coming here actually appear or not? It does not appear. It is not visible. Did I come and go in Heaven in this form or not? I did. Right? This is the form I created.”
Explanation: The God-man’s movements and presence are often imperceptible to human eyes, as the physical world is a “virtual world” (가상 세계). True reality (실상) and the ability to perceive both the virtual and the real are only fully accessible in White Heaven.

Detailed Summary

Welcome and Invocation
- Main Assertions: The session begins with a warm welcome to “angels” and “archangels,” emphasizing the importance of revering the God-man and receiving divine grace.
- Practical Message: Attendees are encouraged to open their hearts to receive blessings and acknowledge the divine presence.
Haneulgung’s Prophetic and Geographical Significance
- Topic Keyword: The Prophesied Land
- Main Assertions: Haneulgung is identified as the “cow’s cry in the field” (우명지), a location prophesied in ancient texts like Gyeogam Yurok. Its unique topography, resembling an onion-shaped valley with surrounding mountains and a river flowing from west to east, mirrors the layout of Seoul, but with a crucial difference: Haneulgung is under the direct care of the “Highest Spirit” (Goryeongsan). This area is described as a “womb-like” place, a “십성지” (ten-star land) where the God-man appears for a specific period (36 years, 88 days). The existence of numerous hotels in this otherwise restricted area is presented as a miraculous preparation for the God-man’s arrival, as these properties mysteriously fail and become available for acquisition.
- Analogies/References:
- “Cow’s cry in the field” (우명지) from Gyeogam Yurok.
- Comparison of Haneulgung’s geography to Seoul, with specific mountains (Nogosan, Samgaksan) corresponding to Seoul’s Namsan and Gwanaksan.
- “Goryeongsan” (높을 고, 신령 영) meaning “Mountain where the Highest Spirit resides.”
- “어금혈봉처” (Eogeumhyeolbongcheo): A place where kings were forbidden to build homes or tombs, indicating its sacred and reserved nature for the God-man.
- Practical Message: Recognizing Haneulgung’s divine significance is crucial for understanding the God-man’s mission and the unfolding of prophecies.
The Eight Sufferings (Palgo) and the Five Aggregates (Oon)
- Topic Keyword: Human Suffering and Its Roots
- Main Assertions: Humanity experiences eight fundamental sufferings: not obtaining what is desired, separation from loved ones, encountering enemies, and the suffering arising from the five aggregates (form, sensation, perception, mental formations, consciousness). These aggregates, particularly sensation, perception, and mental formations, are the source of countless afflictions and lead to wrong decisions, such as abandoning one’s spouse for a more attractive person. The world is a “virtual world” (가상 세계), and attachment to its transient aspects only perpetuates suffering.
- Analogies/Examples:
- The example of a wealthy CEO being swayed by a beautiful, intelligent secretary, leading to marital discord.
- The story of a chaebol chairman’s second wife being an elevator attendant, illustrating how superficial attractions can lead to complex relationships.
- Practical Message: To escape suffering, one must detach from worldly desires and attachments, including family and possessions, and instead love the God-man and White Heaven, which are eternal.
The Four Principles of Propriety (Sarye) and the Eight Desires (Palyok)
- Topic Keyword: Ethical Conduct and Overcoming Desires
- Main Assertions: To avoid suffering and ascend to Heaven, individuals must adhere to the “Four Principles of Propriety”: not seeing, hearing, speaking, or acting improperly. These principles are fundamental for maintaining spiritual purity. Conversely, human actions (walking, standing, sitting, lying down, speaking, remaining silent, moving, being still) are often driven by “eight desires” (재색식명수: wealth, sex, food, fame, sleep, clothing, housing, children). The interaction of these actions and desires creates 64 types of afflictions, which, when multiplied by past, present, and future, result in 192 afflictions (유교식). This is contrasted with the Buddhist concept of 108 afflictions. All these worldly desires and their resulting afflictions are ultimately futile.
- Analogies/References:
- Confucius’s “Do not look at what is contrary to propriety” (비례물시).
- The concept of 108 afflictions in Buddhism and 192 afflictions in Confucianism.
- Practical Message: Abandoning worldly desires and adhering to propriety are essential for spiritual liberation. One should “seek Heaven” (천국을 구하야 돼) rather than earthly possessions or relationships.
The God-man’s Transcendent Nature and the Reality of White Heaven
- Topic Keyword: Divine Reality vs. Virtual Earth
- Main Assertions: The God-man’s movements between Heaven and Earth are invisible to human eyes, as humans only perceive the “virtual world” (가상 세계). The God-man, however, perceives both the virtual and the real. White Heaven is a place of immense beauty, free from pollution, where stars and galaxies are vividly visible, unlike the obscured skies of Earth. The materials in White Heaven are responsive to thought and intention, allowing for effortless movement and interaction.
- Analogies/Examples:
- The vividness of stars in unpolluted areas like Canada, contrasting with Earth’s polluted skies.
- The concept of materials in White Heaven responding to will, like a wall parting when one intends to pass through.
- Practical Message: Earthly life is a temporary, virtual experience. The ultimate goal is to reach White Heaven, where true reality and divine perception are attained.
Blessings and Preparations for the Future
- Topic Keyword: Divine Blessings and Future Events
- Main Assertions: The God-man bestows blessings upon attendees, their families, and ancestors, elevating their spiritual “level” (레벨 1경무). These blessings extend to those watching online and those who have made contributions. Preparations are underway for future events, including a concert at Haneulgung, emphasizing the importance of participation and continued support.
- Practical Message: Participation in Haneulgung activities and receiving blessings are direct ways to secure one’s spiritual future and overcome earthly ailments.

Key Quotes Collection
“Today, all angels who have come for the first time, welcome.”

Context: Opening remarks welcoming new attendees to the Haneulgung ceremony.

“Haneulgung is the ‘cow’s cry in the field’ (우명지).”

Context: Explaining the prophetic name for Haneulgung’s location.

“This place is what kind of place? It’s a woman’s womb.”

Context: Describing Haneulgung’s unique geographical and spiritual energy as a place of creation.

“The highest spirit is in the mountain.”

Context: Referring to Goryeongsan as the mountain where the highest divine being resides.

“A God-man who rules the universe comes to Earth in a human body for a short time.”

Context: Explaining the temporary incarnation of the God-man on Earth.

“This is the beginning of the end times, and the judgment of the end times begins.”

Context: Stating the current era as the period of divine judgment.

“If you love the God-man, the God-man will not run away from you.”

Context: Advising to love the eternal God-man instead of transient human relationships.

“What is propriety? ‘Do not look at what is contrary to propriety.'”

Context: Introducing the first of the Four Principles of Propriety.

“The five aggregates (Oon) create 50,000 kinds of afflictions.”

Context: Explaining how the components of existence lead to suffering.

“If you come to the New Jerusalem, do human sufferings disappear, or do they continue? They disappear.”

Context: Describing the cessation of suffering in the divine realm.

“We must seek Heaven.”

Context: Emphasizing the ultimate spiritual goal over worldly pursuits.

“This is a virtual world.”

Context: Revealing the illusory nature of the earthly realm.

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) arriving on Earth in human form for a specific period (36 years, 88 days) is a cornerstone of his doctrine. This lecture explicitly connects this to prophecies and the unique role of Haneulgung as the God-man’s dwelling.
Elaborating on the Significance of Haneulgung: Haneulgung is consistently presented as a sacred, prophesied site. This lecture deepens this by detailing its geographical alignment with ancient texts (Gyeogam Yurok’s “cow’s cry in the field”) and its historical designation as “Goryeongsan” (Mountain of the Highest Spirit), a place forbidden for human construction, thus reserved for divine presence.
Expanding on the Nature of Suffering and Liberation: While previous teachings address human suffering, this lecture provides a detailed breakdown of the “Eight Sufferings” (Palgo) and the “Five Aggregates” (Oon), linking them directly to the “virtual world” (가상 세계) concept. It offers a clear path to liberation through detachment from worldly desires and adherence to divine principles.
Integrating Ethical Principles: The “Four Principles of Propriety” (Sarye) are presented as a practical ethical framework, directly connecting righteous conduct to spiritual ascension and entry into Heaven. This provides a concrete guide for daily living within his broader spiritual framework.
Clarifying the Concept of “Seeking Heaven”: The lecture reinterprets religious injunctions like “seek and you shall find,” clarifying that this refers to seeking “Heaven” (천국) rather than material or worldly gains, which are ultimately futile.
Newly Emphasized Points or Developments:
Detailed Geographical and Historical Prophecies of Haneulgung: The lecture provides a more intricate connection between Haneulgung’s specific geographical features (e.g., “womb-like” valley, comparison to Seoul’s layout) and ancient prophecies, including the “Eogeumhyeolbongcheo” (forbidden royal site) concept, suggesting a preordained divine plan for the location.
The “Virtual World” (가상 세계) as a Core Explanation for Suffering: The concept of Earth as a “virtual world” is used more explicitly to explain why human suffering is ultimately an illusion and why detachment is necessary. This frames earthly existence as a temporary, non-real experience.
The God-man’s Invisible Presence and Multidimensional Perception: The lecture delves into the God-man’s ability to move invisibly and perceive multiple realities (virtual and real) simultaneously, contrasting it with limited human perception. This deepens the understanding of the God-man’s transcendent nature.

Action Items & Blessing Guidance
Cultivate Love for the God-man and White Heaven: Redirect emotional attachments from transient human relationships and worldly possessions to the eternal God-man and White Heaven, as this is the only love that guarantees no separation or suffering.
Practice the Four Principles of Propriety (Sarye): Actively apply the principles of “not seeing, hearing, speaking, or acting improperly” in daily life to maintain spiritual purity and avoid creating further afflictions.
Detach from Worldly Desires: Recognize that material wealth, fame, and other earthly pursuits are part of a “virtual world” and lead to suffering. Strive to reduce attachment to the “eight desires” (재색식명수) to liberate oneself from the cycle of afflictions.
Seek Heaven, Not Earthly Gains: Understand that true “seeking” refers to the pursuit of Heaven and spiritual enlightenment, not the accumulation of temporary worldly benefits. Focus on this ultimate goal.
Participate in Haneulgung Activities and Receive Blessings: Attending Haneulgung sessions, making contributions, and receiving blessings from the God-man are direct ways to elevate one’s spiritual “level” (레벨 1경무) and ensure a path to White Heaven for oneself, family, and ancestors.
One-Sentence Overall Summary
This lecture reveals Haneulgung as the prophesied earthly abode of the God-man, a sacred site where humanity can transcend the illusory sufferings of the virtual world by detaching from transient desires, adhering to divine propriety, and ultimately seeking the eternal reality of White Heaven through the God-man’s blessings.

1. The Prophetic Significance of Heaven House

The location known as Heaven House is profoundly significant, as it is identified in ancient texts as “Umyungji,” meaning the “sound of a cow.” This refers to the prophecy of a divine being’s arrival amidst the sounds of cattle in a field. This sacred site is geographically unique, nestled within a valley resembling an onion, with two lakes, Majang Lake and Kisan Lake, on either side. Water flows from the north, encircling the mountains before heading towards Songchu. A stream, akin to the Han River, flows from west to east through the center of this area. The surrounding mountains are shaped like inverted onions, and the dragon’s tail extends northward. This land is said to contain the essence of metal, signifying a place where a divine being, a God-man, will briefly reside in human form for a period of 362 years and 88 days. This era marks the beginning of the end times and the commencement of the final judgment.

The Divine Blueprint of the Sacred Land
The presence of approximately twenty hotels within this secluded valley is not a mere coincidence. Such a concentration of establishments in a mountainous region near Seoul is highly unusual and suggests a deeper, preordained purpose. This area is metaphorically described as the “womb of women,” where water flows down and converges, much like the Cheonggyecheon Stream merging with the Han River in Seoul. The topography mirrors that of Seoul, yet this site holds a superior spiritual significance. The towering Goryeongsan Mountain, whose name translates to “High Spirit Mountain,” signifies the presence of the highest deity. This name was not recently bestowed but has existed for millennia, influencing even 조선 Dynasty kings in their selection of a capital. Unlike other mountains, Goryeongsan is uniquely associated with the highest divine presence.
The Prophecies of the God-man’s Advent
Goryeongsan is intrinsically linked to the lineage of divine figures: its son is Samgaksan, and its grandson is Bugaksan. This establishes Goryeongsan as the mountain where the God-man manifests. The geographical features of this area remarkably parallel those of Seoul, with Nogosan here corresponding to Namsan in Seoul, and Samgaksan here corresponding to Gwanaksan in Seoul. This site is known as “Sipseongji,” the most auspicious land on Earth, where the God-man arrives to achieve ten victories. Historically, kings were forbidden from building residences or tombs on Goryeongsan, a decree known as “Eogeumhyeolbongcheo,” meaning “the emperor forbids the construction of burial sites or houses.” This prohibition ensured the land remained untouched until the arrival of the God-man.
The Eight Sufferings of Human Existence
Humanity is subject to eight fundamental sufferings. These include:

The suffering of not obtaining what one desires: This refers to the anguish of unfulfilled wishes and aspirations.
The suffering of separation from loved ones (Aebyeoligo): Even the deepest bonds are destined for separation, causing immense pain. Therefore, one should not engage in fleeting worldly affections, but rather direct love towards the God-man and White Heaven, which are eternal.
The suffering of encountering those one resents (Wonsuhoe): Enemies and those with whom one holds grudges are inevitably destined to meet, leading to further conflict and suffering.
The suffering of the five aggregates (Onseongo): This refers to the suffering arising from the five components of existence: form (materiality), sensation (feelings), perception (recognition), mental formations (volition), and consciousness (discernment). These five aggregates generate countless afflictions. For instance, encountering an attractive person can instantly trigger a cascade of sensations, perceptions, and actions, leading to complex emotional and relational turmoil.
The remaining four sufferings are:
The suffering of birth (Saenggo): The pain associated with being born.
The suffering of old age (Nogo): The physical and mental decline that comes with aging.
The suffering of illness (Byeonggo): The pain and discomfort caused by sickness.
The suffering of death (Sago): The ultimate pain of dying.
These eight sufferings are illusions in this virtual world. Those destined for White Heaven should transcend these earthly attachments, recognizing that homes and children are temporary.

The Four Principles of Propriety (Sarye)
To overcome suffering and ascend to Heaven, one must adhere to four principles of propriety:

Do not look at what is improper (Bilye Mulsi): One should not gaze upon anything that is not in accordance with propriety. Even if something is beautiful, if it is improper, one should not covet it.
Do not listen to what is improper (Bilye Mulcheong): One should not listen to improper speech or conversations. For example, if a couple is arguing with harsh words, one should not engage with it.
Do not speak what is improper (Bilye Mul-eon): One should not utter words that are contrary to propriety, such as lies.
Do not act improperly (Bilye Mul-dong): One should not engage in actions that are not in accordance with propriety. For instance, a student should not go to a bar when they should be studying.
Adhering to these four principles throughout one’s life is essential for spiritual elevation.

The Eight Actions and Eight Desires
Human existence is characterized by eight daily actions: walking, standing, sitting, lying down, speaking, remaining silent, moving, and being still. These actions are influenced by eight fundamental desires, which are:

Wealth (Jae): The desire for material possessions and money.
Sex (Saek): The desire for physical intimacy and attraction.
Food (Sik): The desire for sustenance and culinary pleasure.
Fame (Myeong): The desire for recognition and honor.
Sleep (Su): The desire for rest and comfort.
Clothing (Ui): The desire for attire.
Housing (Ju): The desire for shelter and a home.
Children (Ja): The desire for offspring and family.
These eight actions combined with the eight desires generate 64 types of afflictions (8×8=64). When multiplied by the three temporal states—past, present, and future—these afflictions expand to 192 (64×3=192). This is a Confucian perspective. In Buddhism, the 108 afflictions arise from the six senses interacting with the six objects of sense, multiplied by the three temporal states (6x6x3=108). Those destined for Heaven should not be entangled in these numerous afflictions.

The True Meaning of Seeking
Worldly religions often contradict each other. While some traditions advise against seeking, stating that “seeking leads to nothing but dust,” Christianity encourages seeking, proclaiming, “Ask, and it will be given to you.” The true interpretation is that one should seek Heaven, not worldly possessions or desires. Seeking material things, fame, or other earthly attachments will only lead to emptiness. Therefore, one must strive to seek Heaven.
The Invisible Journeys of the God-man
The God-man’s movements between Heaven and Earth are imperceptible to human eyes. While humans perceive only the physical world, the God-man travels accompanied by celestial armies and angels. These divine movements are not visible to ordinary individuals, but they are real. The Heaven House itself is a manifestation of angelic activity, not human effort. When one visits Heaven House, one should understand that the God-man is always present, even if unseen.
The Reality of White Heaven
The final scene of the presentation, depicting a stained-glass window revealing a distant galaxy, symbolizes the closest galaxy visible from White Heaven. This imagery is not merely artistic but represents the actual appearance of the cosmos from White Heaven. Unlike Earth, where atmospheric pollution obscures the stars, White Heaven is free of dust and pollution, allowing for a breathtaking view of the Milky Way and countless stars. The materials in White Heaven are also unique; they appear solid but can be passed through, responding to intention and thought. This signifies a realm where matter and consciousness are interconnected, and physical barriers do not exist in the same way as on Earth.
The Blessings of the God-man
The God-man bestows blessings upon all who attend the events, including those who offer songs, those who visit Heaven House, and those who watch online. These blessings extend to their families and ancestors, granting them entry into the highest spiritual realms. The God-man commands that all illnesses be cured and all evil spirits be banished. These blessings are a testament to the divine power and grace available through the God-man.

The Profound Wisdom of Heaven House: Unveiling the Path to Transcendence

Welcoming Celestial Beings and Divine Grace
We extend a warm welcome to all angels and archangels who have graced us with their presence today, especially those joining us for the first time. May you contemplate the God-man, Huh Kyung-young, and truly receive his divine blessings.
The Significance of Heaven House as a Prophesied Land
The sound of a cow’s lowing has been heard in Seoul for ten years, a sound that causes houses to vibrate. This is not the roar of a dragon, but the lowing of a cow, as described in the ancient prophecy, “Umyungji” (牛鳴地), meaning “the land where the cow lows.” This prophecy refers to Heaven House.

Heaven House is situated in a valley resembling an onion, with two lakes, Majang Lake and Gisan Lake, on either side. Water flows from the north, and the mountains encircle it, leading towards Songchu. A stream runs through the center, flowing from west to east, much like the Han River in Seoul, which flows from east to west. This geographical configuration mirrors Seoul’s landscape.

The surrounding mountains are shaped like onions, and the dragon’s tail flows northward. This land is said to contain three dragon heads, representing 33 dragons, and is a place where “gold of the earth” is found. It is prophesied that a God-man, who governs the universe, will temporarily reside here in human form for 36 years and 88 days. This period marks the beginning of the end times and the final judgment.

The unique sound of the cow’s lowing can only be heard at Heaven House, signifying the profound importance of this location. To be present here is indeed a remarkable privilege.

The Sacred Geography and Divine Purpose of Heaven House
Consider the unusual presence of approximately 20 hotels nestled within this valley. Such a concentration of hotels in a mountainous area near Seoul is unprecedented. Our spiritual center itself was once a hotel that underwent renovation. This unique situation suggests that this location is not merely a commercial venture but a sacred space, metaphorically described as a “womb” for women.

The water flowing through this area, converging before descending further, mirrors the confluence of streams in Seoul, such as Cheonggyecheon joining the Han River. This geographical parallel reinforces the notion that this site is a microcosm of Seoul.

The mountain behind Heaven House, Goryeongsan (高靈山), is of paramount importance. The character “Go” (高) signifies “high,” and “Ryeong” (靈) denotes “spirit” or “divinity.” Thus, Goryeongsan means “the mountain where the highest divine being resides.” This name was not recently coined but has existed for thousands of years. During the Joseon Dynasty, kings considered Goryeongsan and Samgaksan when choosing the capital.

Unlike Songaksan in Gaeseong, which is part of the Masikryeong mountain range and lacks Goryeongsan, this area is uniquely blessed. Goryeongsan is associated with Samgaksan, which is considered its son, and Bugaksan, its grandson. This lineage signifies that the God-man, Huh Kyung-young, has manifested on Goryeongsan.

The topography of this area remarkably resembles Seoul. While Seoul has Namsan, here we have Nogosan. Samgaksan here corresponds to Gwanaksan in Seoul. This striking similarity indicates that Heaven House is a “Sipseongji” (十勝地), the most auspicious land on Earth.

Seoul is considered the most propitious site globally, yet it lacks Goryeongsan. Heaven House, however, is a propitious site protected by a divine being, and it is the very place where the God-man directly resides. This unique confluence of factors leads to the formation of a “New Jerusalem.”

It is prophesied that many children will be born here, as men and women come to the hotels and conceive. The stream flowing upwards is symbolically likened to the female reproductive organ. This entire area is enveloped like a woman’s womb. The hotels were not built by ordinary individuals seeking profit but by those seemingly possessed by a spiritual force, ensuring their success.

These hotels, once thriving, mysteriously failed, allowing for their acquisition without effort. This alignment of celestial timing and earthly fortune ensured that the land became available precisely when needed.

Prophecies of the God-man’s Advent
The prophecy “Umyungji” (牛鳴地) is followed by “Shininchul” (神人出), meaning “the God-man appears.” This signifies that the God-man will emerge from a field where the cow lows, encompassing both mountains and plains.

Further prophecies describe the God-man’s attributes:

Channae Shininchul (天來神人出): The God-man comes from Heaven, possessing heavenly authority.
Seopan Shininchul (書判神人出): The God-man has a dignified appearance, speaks eloquently, writes proficiently, and possesses exceptional judgment.
Hwaseongbuji Shininchul (化性不知神人出): The God-man’s true nature or origin is unknown.
Eon-eododan Shininchul (言語道斷神人出): The God-man appears in an era where language, writing, and morality have become fragmented.
Sado Budo Shininchul (似島非島神人出): The God-man comes from a peninsula that is like an island yet not an island, referring to the Korean Peninsula.
Sain Buin Shininchul (似人非人神人出): The God-man is human-like yet not entirely human.
Mubujija Shininchul (無父之子神人出): The God-man is like an orphan, having no earthly father. This refers to Huh Kyung-young.
These prophecies, totaling 33, align with Huh Kyung-young. The “Sipseongji” (十勝地) is also a place where the God-man’s son resides.

Among these prophecies, “Gongjeon Myeolbyeong Shininchul” (空錢滅兵神人出) is particularly significant. “Gong” (空) means “empty,” “Jeon” (錢) means “money” or “coin,” and “Myeolbyeong” (滅兵) means “destroying soldiers.” This implies emptying the “Kim” (金) character, which represents gold or money. In ancient times, soldiers with spears would seize wealth. Destroying the “soldiers” (兵) in the character “Jeon” (錢) leaves only the radical for “gold” (金), which, when emptied, leaves the “Heo” (許) surname. This prophecy directly points to Huh Kyung-young.

The Forbidden Land and Divine Intervention
The site of Heaven House, Goryeongsan, was historically a forbidden area. During the Joseon Dynasty, kings established their palace in Samgaksan because Goryeongsan was deemed too powerful. It was an “Eogeum Hyeolbongcheo” (御禁穴封處), a place where the king forbade the construction of tombs or houses.

This prohibition prevented the establishment of temples or burial sites, ensuring that the land remained untouched until the God-man’s arrival. Even though Seoul is nearby, no one could build here because the king had forbidden it. Building a temple here would have meant becoming the king of the nation. This underscores the profound significance of this sacred site.

Transcending the Eight Sufferings of Humanity
Humanity endures eight fundamental sufferings. As individuals destined for Heaven, we should not be tormented by these. The first is the suffering of “Gu-deuk-go” (求不得苦), the pain of not obtaining what one desires.

The second is “Aebyeol-ligo” (愛別離苦), the suffering of separation from loved ones. Those who are deeply attached to others will inevitably experience the pain of parting. Therefore, one should not engage in fleeting earthly loves, as they lead to separation. Instead, one should love the God-man and White Heaven, which are eternal and will never abandon you.

The third is “Wonjeung-hoe-go” (怨憎會苦), the suffering of encountering those one resents. Enemies and those with grudges are destined to meet, like crossing a single log bridge. Thus, one should avoid harboring resentment or excessive desires in this illusory world.

The fourth suffering is “O-on-seong-go” (五蘊盛苦), the suffering arising from the five aggregates: form, sensation, perception, mental formations, and consciousness.

Form (色): Material existence, wealth, or honor.
Sensation (受): The act of receiving or feeling.
Perception (想): The act of thinking or conceptualizing.
Mental Formations (行): Volitional actions or reactions.
Consciousness (識): Information or awareness.
These five aggregates generate countless afflictions. For instance, encountering an exceptionally beautiful person can instantly alter one’s sensations, perceptions, and actions, leading to desires and potential suffering. This rapid transformation of the aggregates can lead to marital discord and the pursuit of new relationships.

The speaker recounts visiting a wealthy chairman whose secretary was of unparalleled beauty, fluent in multiple languages, and exuded an ethereal grace. This was a deliberate choice by the executive director to ensure the chairman’s satisfaction and prevent frequent staff changes. Such experiences highlight how the five aggregates can lead to complex human interactions and desires.

The five aggregates—form, sensation, perception, mental formations, and consciousness—are the source of all suffering. While “form” itself is neutral, it is the subsequent sensations, perceptions, and actions that create suffering, such as the pain of divorce for a new relationship.

The remaining four sufferings are “Saeng-go” (生苦), “No-go” (老苦), “Byeong-go” (病苦), and “Sa-go” (死苦): the pain of birth, old age, sickness, and death. These four, combined with the previous four, complete the eight human sufferings.

In the New Jerusalem, these human sufferings will vanish. This earthly existence is an illusion, not reality. We will abandon our bodies, homes, and children, so why should we cling to these sufferings? Our homes and children are temporary, like toys. Ultimately, we are destined for White Heaven, an eternal realm. Therefore, we must relinquish these eight sufferings.

The Four Principles of Propriety (四禮)
To transcend suffering, we must adhere to the “Sa-rye” (四禮), or four principles of propriety. These principles are crucial for entering Heaven.
Bi-rye Mul-si (非禮勿視): Do not look at what is improper. Even if something is beautiful, if it is not proper, do not desire it. Appreciating beauty is acceptable, but coveting it is not.
Bi-rye Mul-cheong (非禮勿聽): Do not listen to what is improper. Avoid listening to abusive language or complaints, especially when others are tired.
Bi-rye Mul-eon (非禮勿言): Do not speak what is improper. Avoid lying, as it is improper.
Bi-rye Mul-dong (非禮勿動): Do not act improperly. If an action is not proper, do not engage in it. For example, a student should not go to a bar.

These four principles of propriety, when consistently upheld, pave the way to Heaven. The speaker asserts that he has adhered to these principles since childhood.

The Eight Actions and Eight Desires: Sources of Affliction
Our daily lives are characterized by eight fundamental actions: walking, standing, sitting, lying down, speaking, remaining silent, moving, and being still. These actions, in themselves, are not inherently sinful.

However, these actions are often driven by “Pal-yok” (八欲), or eight desires:

Wealth (財): Money and material possessions.
Sex (色): Desire for women or men.
Food (食): The need to eat and survive.
Fame (名): Honor and reputation.
Sleep (睡): The need for rest, which requires a home.
Clothing (衣): The need for attire.
Housing (住): The need for a home, which often leads to conflict.
Children (子): The desire for offspring, also a source of conflict.
These eight actions, when combined with the eight desires, generate 64 types of afflictions (8×8=64). This cycle repeats daily. Those destined for Heaven should not be entangled in these earthly desires.

In addition to these, Buddhist philosophy identifies 108 afflictions, while Confucianism, by multiplying the 64 afflictions by three (representing past, present, and future), arrives at 192 afflictions. For example, worrying about past debts or future rent payments extends suffering beyond the present moment.

Those who are to enter Heaven must not be bound by these hundreds of afflictions. They must forget them, as the God-man will encompass and resolve all such worldly concerns, whether they stem from Confucianism, Taoism, or any other world religion.

The True Meaning of Seeking and Receiving
The speaker asserts that seeking earthly desires leads to nothing but dust. This contradicts the Christian teaching, “Ask, and it will be given to you.” However, this biblical injunction should be interpreted as seeking Heaven, not worldly possessions.

Those who are truly blessed do not seek; they simply accept what comes and do not resist what departs. To aggressively pursue desires indicates greed. Therefore, the command to “ask” refers to seeking Heaven, not the transient concerns of this world.

Early Enlightenment and Divine Understanding
The speaker reveals that he delivered these very lectures to Buddhist monks when he was a middle school student. Monks attending Dongguk University’s Buddhist College listened to his teachings. He had already mastered all knowledge, including the entire Tripitaka Koreana, without needing to consult it. This demonstrates his profound and innate understanding from an early age.
The End of Reincarnation and the Arrival of Judgment
We have historically undergone reincarnation, but this cycle ended on January 1, 2011. There will be no more reincarnation as humans; instead, souls will be reborn as animals, as the judgment has concluded. The judgment arrived like a thief, unannounced, and has already been carried out.
The Illusion of the Earthly Realm and the Reality of White Heaven
The speaker questions whether his celestial movements are visible to humans. They are not. Humans cannot perceive his comings and goings between Heaven and Earth. He manifests in a physical form on Earth and then vanishes. This visual representation is merely a glimpse of the greater, unseen celestial events.

When he travels, celestial armies and angels accompany him. These angels do not precede him but move with him as he descends. Humans cannot see him during these movements. Even at Heaven House, it is the angels who facilitate his presence, as humans cannot directly perceive him. We must believe that the God-man is always present, even when unseen.

The final scene, depicting stained glass, reveals the true appearance of Heaven. It is not obscured by blue glass, but rather the vastness of the cosmos is visible. This is the closest galaxy visible from White Heaven. The colors are vibrant and magnificent.

In places with minimal pollution, like certain areas in Canada, the night sky is filled with stars that seem to pour down. White Heaven is entirely free of dust, allowing the Milky Way and stars to appear as if they are directly before one’s eyes. This breathtaking beauty is a testament to the pristine environment of White Heaven.

The “stained glass” in White Heaven is not made of ordinary material. It is a barrier that can be passed through, yet it instantly restores itself. All matter in White Heaven is sentient and can communicate. Buildings, for instance, respond to one’s will, opening and closing without complex mechanisms.

Final Blessings and the Path to Heaven
In the name of Huh Kyung-young, the God-man, all angels who offered songs today, those who came to Korea, and those who came during Chuseok, along with their families and ancestors, are commanded to enter Level 1.

Furthermore, all angels watching on YouTube, their families, and ancestors are commanded to enter Level 1. Those who received blessings, White Heaven nameplates, construction funds, and those who came with a new identity, along with their families and ancestors, are also commanded to enter Level 1.

Healing and Expelling Evil Spirits
The God-man bestows a collective blessing. All angels present at Heaven House, their families, and those watching on YouTube, along with their families, are commanded to enter Heaven. May all illnesses be cured, and may all evil spirits attached to bodies and residing in homes be expelled.

The Teachings of Huh Kyung-young: Pathways to Transcendence

The Prophetic Significance of Heaven House (하늘궁) and the God-man (신인)
Heaven House (하늘궁) is a place of profound spiritual significance, a sacred site where the God-man (신인) manifests. The very name of the mountain, Goryeongsan (고령산), meaning “High Spirit Mountain,” indicates its divine connection, signifying the presence of the highest God (신) . This mountain’s name was not recently bestowed but has existed for millennia, predating even the Joseon Dynasty, when kings considered it alongside Samgaksan (삼각산) for the capital’s location . However, Goryeongsan (고령산) was deemed an “Eogeumhyeolbongcheo” (어금혈봉처), a forbidden place where kings were prohibited from building homes or burial sites . This prohibition ensured the site remained untouched until the arrival of the God-man (신인) .

The topography of Heaven House (하늘궁) remarkably mirrors that of Seoul, with a central stream flowing from west to east, akin to the Han River (한강) . The surrounding mountains form a unique, onion-like shape, symbolizing a “womb-like” (자궁) environment . This sacred geography is further emphasized by the presence of numerous hotels, which, despite their commercial nature, were established as if by divine intervention, only to fail and be acquired for the purpose of Heaven House (하늘궁) . This was not a coincidence but a pre-ordained preparation for the God-man’s (신인) arrival, a testament to the “Heaven’s will” (천운) aligning with the “era’s fortune” (시운) .

The prophecy of the God-man’s (신인) advent is deeply embedded in ancient texts, particularly the Gyeogam Yurok (격암유록), which speaks of “Umyungji” (우명지), the sound of a cow’s cry in the field . This “cow’s cry” (소울음 소리) signifies the arrival of the God-man (신인) in a place where the earth yields “gold-like soil” (소 금속) . The prophecy further details the God-man’s (신인) characteristics through various “Shininchul” (신인출) phrases: “Channae Shininchul” (찬내 신인출), indicating one with heavenly authority; “Seopan Shininchul” (서판 신인출), describing one with exceptional judgment and eloquence; “Hwaseongbuji Shininchul” (화성부지 신인출), meaning one whose true identity is unknown; “Eon-eododan Shininchul” (언어도단 신인출), signifying one who appears in an era where words and truth are lost; “Sado Budo Shininchul” (사도부도 신인출), referring to one from a peninsula that is neither an island nor not an island; and “Sain Buin Shininchul” (사인부인 신인출), meaning one who is human yet not human . Finally, “Mubujija Shininchul” (무부지자 신인출) describes an orphan, a war orphan, aligning with Huh Kyung-young’s own background . These 33 prophecies converge upon the God-man (신인), whose surname, “Heo” (허), is also foretold in “Gongjeon Myeolbyeong Shininchul” (공전멸 신인출), meaning “empty money, destroy soldiers,” which symbolically leaves only the “Heo” (허) character . Heaven House (하늘궁) is thus the “Sipseongji” (십성지), the sacred ground where the God-man (신인) triumphs over ten challenges, a place of immense power and destiny .

Overcoming the Eight Sufferings (팔고) of Human Existence
Human life is inherently marked by eight sufferings (팔고), which are the root of all unnecessary pain . The first is the suffering of not obtaining what one desires (구부득고) . The second is the suffering of separation from loved ones (애별리고), where even the deepest affections inevitably lead to parting . This suggests that excessive attachment to worldly love is futile, as it only brings the pain of separation . Instead, one should direct love towards the God-man (신인) and White Heaven (백궁), which are eternal and unchanging . The third suffering is encountering those one resents (원증회고), where enemies and grudges are destined to meet . Therefore, it is crucial to avoid harboring resentment and to minimize desires in this illusory world .

The fourth suffering is the aggregation of the five aggregates (오온성고), known as “Oonseongo” (운선고) . These five aggregates are form (색), sensation (수), perception (상), mental formations (행), and consciousness (식) . Form (색) refers to material existence, while sensation (수), perception (상), and mental formations (행) are the processes through which humans experience and react to the world . These three, sensation (수), perception (상), and mental formations (행), are the primary causes of human downfall . For example, encountering an attractive person (색) can instantly trigger a chain of sensation (수), perception (상), and mental formations (행), leading to a change in consciousness (식) and potentially causing marital discord . This rapid process of the five aggregates (오온) generates countless afflictions (번뇌) .

The remaining four sufferings are birth (생고), old age (노고), sickness (병고), and death (사고) . These eight sufferings (팔고) are an inherent part of human existence in this illusory world . However, in the New Jerusalem (새 예루살렘 성), these sufferings disappear . Therefore, individuals destined for Heaven (천국) should not be entangled in these worldly pains . Possessions and even children are temporary, like toys, and one should not cling to them . The ultimate destination is White Heaven (백궁), an eternal realm . To transcend these sufferings, one must abandon attachment to worldly desires .

The Four Principles of Propriety (사례) and the Path to Heaven (천국)
To overcome worldly suffering and ascend to Heaven (천국), one must adhere to the four principles of propriety (사례) . These principles are crucial for spiritual progress and are not merely human conventions but divine guidelines .

The first principle is “Bilye Mulsi” (비례물시), meaning “do not look at what is improper” . This implies that even if something is beautiful, if it is not proper, one should not harbor desire for it . Simply appreciating beauty without coveting it is acceptable . Those who have upheld this principle for countless eons, specifically 129,600 years, are the ones who are drawn to Heaven (천국) .

The second principle is “Bilye Mulcheong” (비례물청), meaning “do not listen to what is improper” . This means avoiding conversations filled with vulgarity or negativity . For instance, if a spouse is tired after work, it is improper to immediately burden them with complaints; instead, one should wait for an appropriate moment .

The third principle is “Bilye Mul-eon” (비례물언), meaning “do not speak what is improper” . This includes refraining from lying, as falsehoods are inherently improper .

The fourth principle is “Bilye Mul-dong” (비례물동), meaning “do not move or act improperly” . This principle emphasizes that one should not engage in actions that are not aligned with propriety . For example, as a student, it would be improper to go to a bar with friends when one should be studying . Adhering to these four principles from a young age is essential for spiritual development . These principles are not merely moral guidelines but a path to transcending the cycle of suffering and entering Heaven (천국) .

The Eight Actions (행주좌와) and Eight Desires (팔욕) Leading to Afflictions (번뇌)
Human beings constantly engage in eight fundamental actions (행주좌와 음묵동정): walking (행), standing (주), sitting (좌), lying down (와), speaking (언), remaining silent (묵), moving (동), and being still (정) . These actions, in themselves, are neutral and do not inherently lead to sin . However, they become intertwined with the “eight desires” (팔욕), which are the root causes of human afflictions (번뇌) .

The eight desires (팔욕) are:

Wealth (재물): The pursuit of money .
Sex (색): Desire for physical intimacy .
Food (식): The need to eat and sustain oneself .
Fame (명예): The desire for recognition and honor .
Sleep (수): The need for rest, which necessitates a home .
Clothing (의): The need for attire .
Shelter (주): The desire for a home, which often leads to conflict .
Children (자식): The desire for offspring, another source of conflict .
These eight desires (팔욕) interact with the eight actions (행주좌와 음묵동정), creating 64 types of afflictions (번뇌) (8 x 8 = 64) . These afflictions are further multiplied by considering the past, present, and future, leading to 192 afflictions (번뇌) (64 x 3 = 192) . This is distinct from the Buddhist concept of 108 afflictions (번뇌) .

For those destined for Heaven (천국), it is imperative not to be bound by these numerous afflictions (번뇌) . All worldly concerns, including the teachings of Confucianism (유교), Taoism (도교), and Buddhism (불교), offer no ultimate solution . The act of “seeking” (구하는 것) in this world is likened to seeking dirt . While Christianity teaches “seek, and you will find” , this refers to seeking Heaven (천국), not worldly desires . True blessings come without seeking; one should not resist what comes or goes . Clinging to desires only reveals greed . Therefore, the ultimate goal is to seek Heaven (천국) .

The Illusion of the Phenomenal World (현상계) and the Reality of White Heaven (백궁)
The world humans perceive is merely a “virtual world” (가상 세계), not true reality . This becomes evident when one loses sight, as the virtual world disappears . However, in Heaven (천국), one can perceive both the virtual world and the “real world” (실상) . The God-man (신인) moves between Heaven (하늘) and Earth (지구) in a form invisible to human eyes, accompanied by countless heavenly armies (천군) and angels (천사) . These celestial beings are not static but move in unison with the God-man’s (신인) descent . While humans cannot see the God-man (신인) or the heavenly hosts, they are always present .

The journey from White Heaven (백궁) to Earth (지구) takes only one second . The visual representation of the God-man’s (신인) arrival, with celestial armies (천군) and angels (천사) moving, is a depiction of this unseen reality . Those in Heaven (천국) can perceive both the phenomenal world (현상계) and the spiritual realm, while humans on Earth (지구) are limited to the phenomenal world (현상계) . This virtual world (가상 세계) is not true reality; it is like a dream .

White Heaven (백궁) is a realm of unparalleled beauty, where the stars and galaxies are visible with breathtaking clarity, unlike Earth (지구) where pollution obscures the view . The atmosphere in White Heaven (백궁) is pristine, allowing for an unobstructed view of the cosmos . The very materials in White Heaven (백궁) are alive and responsive; they can be interacted with through intention, opening and closing as desired, unlike the rigid materials of Earth (지구) . This demonstrates the profound difference between the virtual reality of Earth (지구) and the living reality of White Heaven (백궁) .

The Divine-Person’s Discourse on Terrestrial Existence and Celestial Principles

The Auspicious Site of Heaven House and the Prophecies of the God-man’s Advent
The assembly of angels and archangels, gathered from the National Defense Law, is most welcome. A special greeting is extended to those angels attending for the first time. May all present contemplate the God-man and truly receive divine grace. It is imperative to act. The God-man’s descent staff is now raised. Please be seated. One must sit where visible, within this designated area. Return to your assigned places. Let us offer profound applause in gratitude to the God-man.

The God-man’s song is now presented. Descending, the God-man offers prayers, awakening the path of the soul, the celestial hope of our being. Throughout the world, the ancient poetry and global language, the unfulfilled prophecy, the divine transformation within. May peace be bestowed upon all of us. The Holy Spirit has arrived, living in the heavens. O Emperor, Emperor of the World, who governs this world and the heavens, and who presides over judgment in this life and the next. We all kneel together before the Creator, embracing that love. His name shall be invoked eternally. O Emperor of the World, the love of the world’s lineage, His spiritual name shall be glorified eternally.

Next, the New Jerusalem, the promised land of Heaven, is presented. This is a place where life’s light is consumed, where pure gratitude breathes the heavens, a phenomenon of the spirit. It is a place that has witnessed the winding, colossal paths of the abundant Korean poetry, a place that has received profound contemplation, where gentle matters flow above. It is a place where countless spirits, vast and pure, embrace the heavens, gathering to protect the world, a place called before its establishment. Within it, the awakening four-body entity lives and breathes. The distant friend’s heart, the celestial sacred ground, was born in mystery, a divine sacred ground. It is the place prepared by Heaven, the seat of the myriad kings and generals, a divine Han. Children, without possession, soar with the azure dragon in the heavens, ascending to a celestial nation, an unparalleled relationship. The four lions of the divine realm, the myriad sacred lords, receive prayers, and pure celestial waters whisper, as the round, radiant light of the sun watches over all. O saints, golden light shall emerge from the world, a place of nobility and blessings, a dragon’s ascent, a new life. Here, the sword and voice, the powerful words of the God-man, are heard, and the path opens. This is the celestial sacred ground, where the British stars sing. Love whispers on this land, prepared for us. The entire nation of love resides here, where the words of victory are hidden in the morning. A new era will open, awakening the world, O Heaven, O promised land, illuminate us with divine providence, O Heaven, O promised land, eternally consume the light.

The sound of a cow’s lowing has been heard for ten years. This sound causes houses to vibrate. It is not the roar of a dragon but the lowing of a cow. In the Gyeogam Yurok, it is referred to as “Umyungji,” the sound of a cow. This signifies “Wooseongjeya,” a cow lowing in the fields at night. Therefore, Umyungji is Heaven House. If you examine the map, Heaven House is situated in a valley shaped like an onion, with two sides. The Gaecheon stream flows here, with Majang Lake and Gisan Lake on either side. Water flows from the north, and the mountains curve around. It flows towards Songchu. There is a stream in the middle, flowing from west to east, like the Han River in Seoul. The Han River flows from the east, from Cheonho-dong, westward towards Incheon. This area is similarly structured. Heaven House is located at a three-way intersection, following the stream. This stream can be considered the Han River. The surrounding mountains are shaped like onions. There are no inverted mountains; all are like onions. The dragon’s tail flows northward from here. These are all dragons, with three dragon heads, a total of thirty-three dragon heads gathered, and the land is rich in gold. A God-man who governs the universe comes to Earth in human form for a brief period. How long is this brief period? Three hundred sixty-two years and eighty-eight days. This information is already established, but people are unaware of it. This period marks the beginning of the end times and the judgment of the end times. This universe is revealed, but have you heard this sound? One must come to Heaven House to hear it. Therefore, to be in this place is truly remarkable.

Furthermore, in a part of Korea’s history, there are about twenty hotels in this valley. How could permits be granted for so many hotels in such a mountainous area near Seoul? Our spiritual center was also once a hotel, which we renovated. Is it possible for twenty hotels to be located in such a place? No, it is not. This place is the womb of women. Water flows down from here, merging before flowing further. The Han River is similar; the Cheonggyecheon stream in Seoul flows into the Han River. This place mirrors the topography of Seoul. The importance of Goryeongsan, the mountain behind us, lies in its name, which means “high mountain.” The highest spirit is the divine spirit. It is the mountain where the highest deity resides. There is no other Goryeongsan in Korea. This is the only mountain where a high deity resides. I did not name this mountain; it was named thousands of years ago. During the Joseon Dynasty, kings chose their capital by observing Goryeongsan and Samgaksan. The Songaksan in Gaeseong is part of the Masikryeong mountain range. The end of the Masikryeong mountain range is Songsan, which does not encompass Goryeongsan. Goryeongsan is connected to Samgaksan, but not to Songaksan. There is no Goryeongsan in that area, only mountains like Dumunsan. This is the mountain where the highest deity resides. The son of this deity is Buksan, and the grandson is Bugaksan, while the son is Samgaksan. Thus, I have appeared on Goryeongsan. This is Goryeongsan. Although it may not appear exactly like this, its topography is identical to Seoul. Here, Namsan in Seoul corresponds to Nogosan. Samgaksan here corresponds to Gwanaksan in Seoul. This area is identical to Seoul, but it is a “Sipseongji,” the most auspicious land on Earth. Seoul is the most propitious site in the world. The difference is that Seoul is an auspicious site without Goryeongsan, while this place is an auspicious site protected by a deity, and here, the deity directly resides. There are three such places. Therefore, people born here, or lives conceived here, contribute to the formation of the New Jerusalem. Many children are born here, and men and women stay in hotels and conceive many children. The stream flowing up is like the female reproductive organ. This entire area is enveloped like a woman’s womb. People did not build hotels here out of their own will, but as if possessed by spirits, they made the hotels successful. Wherever I go, such unusual events occur. Hotels that have no hiding places are built diligently, only to fail, often by Chinese owners. When they fail, I acquire them without effort. This construction would have taken an immense amount of time if I had to build it myself. Thus, everything was prepared decades ago. If these businesses had been successful, their owners would not have sold the hotels, regardless of the price. However, celestial fortune aligned with the opportune moment, and the land prices shifted in my favor.

“Wooseongjeya,” the sound of a cow in the fields, is followed by “Sininchul,” the advent of the God-man. “Ya” refers to both mountains and fields. Thus, the God-man descends from Heaven in such a place. “Wooseongjeya, Sininchul,” followed by “Channae Sininchul,” meaning the God-man with celestial authority comes from Heaven. Then, “Seopan Sininchul,” a God-man with a dignified appearance, eloquent speech, excellent writing skills, and superior judgment. I came here because of my superior judgment. Next, “Hwaseongbuji Sininchul,” a God-man whose surname is unknown. And “Eon-eododan Sininchul,” a God-man who appears in an era where words, writing, and morality are severed. Then, “Sado Budo Sininchul,” a God-man who comes from a peninsula that is neither an island nor not an island, referring to the Korean Peninsula. And “Sain Buin Sininchul,” a God-man who is human yet not human. These are thirty-three prophecies. “Mubujija Sininchul,” a God-man without a father, an orphan of war, which refers to Huh Kyung-young. This “Sipseongji” (ten sacred grounds) and the “Son of God” prophecy align with me. Among the prophecies of the God-man, the one that best matches my surname is “Gongjeon Myeolbyeong Sininchul.” “Gongjeon Myeolbyeong” means to empty the “Kim” character. “Jeon” refers to money, and “Byeong” refers to a soldier with a spear. In ancient times, soldiers with swords and spears would take all the wealth of a village. That is what money represents. “Gongjeon Myeolbyeong” means to eliminate the soldiers. If you eliminate both, only money remains. Empty the “Kim” character, and the “Huh” character remains. Other “Kim” surnames do not have this. Thus, a person with the surname “Huh” appears. Therefore, “Gongjeon Myeolbyeong Sininchul” even includes my surname. This discussion of geomancy is merely an explanation. Heaven House is truly remarkable. You must understand that “Sipseongji” is the place where the God-man of world history appears. This signifies victory in ten aspects.

It is crucial to remember that during the Joseon Dynasty, the royal palace was built on Samgaksan because Goryeongsan was too powerful. Goryeongsan was a fearsome place, known as “Eogeumhyeolbongcheo,” meaning the king forbade the construction of houses or graves there. No graves or houses were allowed. This “Eogeumhyeolbongcheo” was a place where the king prohibited construction. That is why there were no houses here. Otherwise, there would have been graves or large temples, but temples could not be built here. This is a site for a grand temple. If a temple like Haeinsa had been here, it would have been magnificent. It is important to know that everything was prevented until my arrival. No one could build here, even though it is close to Seoul. It was absolutely forbidden by the king. If someone built a temple here, that person would become the king of the nation. Therefore, this is a truly significant place. My current situation is not a mere coincidence.

The Eight Sufferings of Humanity and the Path to Transcendence
Even as we seek auspicious burial sites, there are eight sufferings that humans cannot overcome. These are the “Eight Sufferings” that humans cannot avoid. We do not need to endure such unnecessary suffering. One of the eight human sufferings is the pain of not obtaining what one seeks. Why should you, who are destined for Heaven, suffer from these eight pains? The first is the suffering of not obtaining what is sought. The second is “Aebyeolgo,” the pain of separation from loved ones. Those who love each other deeply will inevitably be separated. Therefore, one should not engage in reckless love. Why? Because it leads to separation and the pain of parting. The third is “Wonsuhoe,” the suffering of encountering those one resents. Enemies and those with grudges are bound to meet, like crossing a single log bridge. Therefore, one should not harbor grudges, and one should reduce unnecessary desires, as this is a virtual world. And “Aebyeol,” love, if one loves such a person, it leads to separation. Therefore, one should love the God-man. If one loves the God-man, who exists eternally, will the God-man demand separation? No. My compatibility with you is one hundred percent. However, the people you love often have poor compatibility with you. Despite parental objections, people insist on marrying, only to find themselves with an enemy.

The fourth suffering is “Onyunseonggo.” What is “Onyunseonggo”? It refers to the five aggregates: form, sensation, perception, mental formations, and consciousness. These five aggregates create fifty thousand kinds of afflictions. When one sees a woman, for example, who is a thousand times more beautiful than one’s spouse, the aggregates of sensation, perception, and mental formations immediately change. One might think, “My spouse is not good enough; I need to meet a woman like a movie star.” Sometimes, such a woman might even make advances. I used to visit many chaebol chairmen. When I met their secretaries, they were like celestial maidens. They would answer calls in English for Americans and Japanese for Japanese visitors. Their beauty surpassed that of all actresses in a studio. Their attire, though not flashy, was like a studio costume, giving them a divine, ethereal appearance. They were so incredibly beautiful that it was hard to tell if they wore makeup. Their every movement was art. I was captivated. I later learned that the general manager hired beautiful women to ensure they stayed longer. If the women were not attractive, they would quickly be replaced. Chairmen would think, “This general manager knows how to pick people.” Otherwise, if the chairman saw an unattractive person, he might say, “What kind of general manager can’t even pick a person?” and the general manager would be reassigned. In the past, a chaebol chairman’s second wife was an elevator operator in a prominent building. She even had a child. This was a huge event. They had to hire attractive elevator operators to ensure the chairman had a pleasant start to his day. This is the nature of form, sensation, perception, mental formations, and consciousness. These are the five aggregates.

The five aggregates are matter, sensation, perception, reaction, and information. These five aggregates create fifty thousand kinds of afflictions. Form itself has no meaning. Form is merely one of the six sense organs and six sense objects. It is not inherently sinful. The objects that appear before it, the aggregates of form, sensation, perception, mental formations, and consciousness, become the source of sin. These, like the six consciousnesses and six sense organs, create suffering. Why? Because divorcing and meeting a new woman brings suffering. This suffering of the five aggregates arises constantly. These are four sufferings. The other four sufferings are birth, old age, sickness, and death. Birth, old age, sickness, and death. The suffering of being born, the suffering of aging, the suffering of dying, and the suffering of being sick. Combining these four with the previous four makes eight.

These sufferings exist, but do they disappear or persist when one comes to the New Jerusalem? They disappear. This world is an illusion; it is not real. You will abandon your body, your home, and your children, so why should we experience suffering? We should play with these things. Home is a temporary toy, and children are temporary beings. When you return, your children will be abroad, wondering what their mother was doing. This is the reality today. “When are you coming?” “It will take two days by plane.” “No, I think I will go before that.” This is the current trend. Therefore, is there any need to be attached to anything? No. Our only destination is White Heaven, the eternal realm. Therefore, you must now abandon these eight unnecessary sufferings. To abandon suffering, I will tell you one thing to be mindful of. Many people are watching, so you must consider the “Sarye” (Four Rites). What are the “Sarye”? One must live by these four rites to resolve these issues.

The first rite is “Bilyemulsi,” meaning “do not look at what is not proper.” No matter how beautiful a woman is, if it is not proper, do not desire her. It is acceptable to think, “She is beautiful.” Those who do not observe these four rites cannot enter Heaven. You have observed them, which is why you are here. You have observed them for 129,600 years. The second rite is “Bilyemulcheong,” meaning “do not listen to what is not proper.” Do not listen to improper talk. If two people are cursing each other, should you listen? No. If a wife is complaining to her husband, should you listen intently? No. When a husband returns from work, tired, he should rest before talking. You should not listen to such things. The third is “Bilyemul-eon,” meaning “do not speak what is not proper.” Do not speak words that are contrary to propriety. Do not lie. That is not proper. The fourth is “Bilyemuldong,” meaning “do not move if it is not proper.” Do not move if it is not proper. This is similar to not acting. This is “Sicheong-eun-dong.” We have always observed these four rites, which is why we have come to Heaven. You must memorize what I have told you. Do not look at what is not proper, do not listen to what is not proper, do not speak what is not proper, and do not move if it is not proper. When I was a middle school student, if someone said, “Kyung-young, let’s go to that fun bar,” would I have followed? No. As a student, that was not proper. Should a student drink alcohol? No. I had no time to play; I had to study. I did not move. I observed these four rites from childhood.

You must understand that what I say today is the final word. You must take what is rightfully yours. You never forget that. That is attachment. Attachment is strong. This is interesting. We have eight actions: walking, standing, sitting, lying down, speaking, remaining silent, moving, and being still. We repeat these eight actions daily. We walk, stand, and remain at home. We sit and lie down, sleeping while lying down. These actions of walking, standing, sitting, lying down, speaking, remaining silent, moving, and being still are “yang” (positive). The body itself cannot commit sin. The external factors always align. However, what about the “Palyok” (Eight Desires)? These eight desires are driven by wealth, by money. And by sex, women. And by food, to eat and live. And by fame, to move for fame. And by sleep, one needs a house to sleep. And by clothing, one needs clothes. And by housing, people fight over houses. And by children, people fight over children. These eight desires, when multiplied, result in sixty-four afflictions. The eight actions and eight desires, when multiplied, create sixty-four afflictions. This is repeated daily. Because of these, we perform our daily actions. Therefore, those who are going to Heaven should not be entangled in these. Do not be entangled. Do not do what is not proper.

This world of wealth, sex, food, fame, sleep, clothing, housing, and children, combined with our actions of walking, standing, sitting, lying down, speaking, remaining silent, moving, and being still, creates sixty-four afflictions. The six sense organs and six sense objects create thirty-six afflictions. The eight actions and eight desires create sixty-four afflictions. When multiplied by the past, present, and future, this results in one hundred eight afflictions. This is known as the “108 afflictions” in Buddhism. The sixty-four afflictions multiplied by three (past, present, future) result in one hundred ninety-two afflictions. For example, if you borrowed money yesterday, are you worried about it now? Yes. The day to repay it will come, so you worry about the future. Some people sitting here are worried about paying rent tomorrow. Therefore, you must always multiply by three. You are not just worried about the present; you are worried about the future as well. This leads to 108 afflictions in Buddhism and 192 afflictions in Confucianism. If you calculate it as six to the power of five, even more afflictions arise. Those who are going to Heaven should not be attached to these two hundred afflictions. Forget them all. The God-man comes and encompasses all of this. Confucianism, Taoism, all world religions have no answers. As I mentioned earlier, one should not seek. If you seek, you seek dust. However, Christianity says, “Ask, and it will be given to you.” Does one receive by asking? No. It is the opposite. “Those who seek will not receive.” Therefore, blessed people do not seek. They do not oppose what comes. They do not prevent what goes. If blessings come, let them come. If blessings go, let them go. If you run around seeking something by force, it is greed. Therefore, “Ask, and it will be given to you” means to seek Heaven. It does not mean to seek these worldly things, these 8×8=64 things. Seek Heaven.

I used to lecture to monks when I was a middle school student. Monks attending Dongguk University’s Buddhist College listened to my lectures. I studied extensively as a child. I mastered everything. I could write down the entire Tripitaka without looking at it. So, the monks could not object.

The God-man’s Omnipresence and the Nature of Reality
Does the scene of me coming here actually appear? No, it is not visible. Did I travel back and forth to Heaven in this form? Yes. I created that image. But you do not know that I travel back and forth to Heaven. My physical body is elsewhere. But I land on Earth in this form, observe, and then disappear. It is magnificent. But this is nothing. Even more incredible images occur in Heaven, but you cannot see them. This is just one example I am showing you. When I move like this, the celestial armies and angels are waiting by the sea. They descend with the angels. The angels who are to move are not already present. They move when I descend. Will I be visible to your human eyes? No, I am not seen. Even when I am at Heaven House, it is the angels who are doing things. You humans have not seen me. Therefore, you must always think that the God-man is watching, even when I am not physically present. The final scene shows stained glass. You should see such colors. Heaven appears that way. It is well done. I wanted to summarize it again, but I see the scenery of the mountains, more beautiful than a temple. I want to praise and sing the God-man’s poetry in such a place. Beloved ones, shall we listen with a wish? Father, may our beloved saints live in this mountain, this wilderness, renewing their bodies and minds, and living a life of sainthood.

I have a question. Does the scene of me coming here actually appear? No, it is not visible. Did I travel back and forth to Heaven in this form? Yes. I created that image. But you do not know that I travel back and forth to Heaven. My physical body is elsewhere. But I land on Earth in this form, observe, and then disappear. It is magnificent. But this is nothing. Even more incredible images occur in Heaven, but you cannot see them. This is just one example I am showing you. When I move like this, the celestial armies and angels are waiting by the sea. They descend with the angels. The angels who are to move are not already present. They move when I descend. Will I be visible to your human eyes? No, I am not seen. Even when I am at Heaven House, it is the angels who are doing things. You humans have not seen me. Therefore, you must always think that the God-man is watching, even when I am not physically present. The final scene shows stained glass. You should see such colors. Heaven appears that way. It is well done.

Why does it appear so clear? If you go to Canada in America, you will see the sky at night, and the stars seem to pour down. Why? Because there is less pollution, less dust. In White Heaven, is there dust? No. The Milky Way and stars in the sky seem to pour down before your eyes. It is magnificent. Just looking at the stars is never boring. When we were young, we would look at the sky from the wooden floor, and it was full of stars. The Milky Way stretched from east to west, and you could count each star. It was incredible. The sky was a complete star country before our eyes. Such beautiful stars unfold because the air is incredibly good. That is how beautiful the sky in White Heaven is. We should not have blue glass there. The stained glass in White Heaven is actually blocked without physical glass. It is not made of any material. It is blocked, but if you put your hand through, your hand goes in. When you pull it out, it returns to its original state. That is the kind of glass it is. Here, if you hit glass, it breaks. In White Heaven, all materials communicate with us. We communicate with security guards in buildings. Similarly, all materials in White Heaven, though seemingly solid, move when you enter. They communicate. “Move aside,” and they move. “I am entering,” and if you show that will, they open. There is no complicated opening and closing. It is interesting. I like the last picture.

The Grand Elder has something to say. This will be given or sold. This means, “Pay and eat.” They are offering a Hanwoo (Korean beef) set menu for Chuseok, but it was difficult to obtain Hanwoo, and the price increased significantly. However, it has been prepared for you to enjoy during this concert. There are many changes this Chuseok. After the morning event, there will be a live performance at Heaven House. You can all participate. The cost is 50,000 won, which is only for the Hanwoo set meal. So, do not feel burdened. Do not rush home after the event, but instead, spend the Chuseok holiday at Heaven’s table with the God-man. I will sell tickets now. Whether you come or not, I hope you anticipate and enjoy the five-hour “Kairos” time at Heaven’s table. The stage was prepared late last night, with unparalleled sound, lighting, and all equipment. It is better than any hotel, so I hope you will join us for the live performance there. Thank you.

The God-man bestows the level. In the name of Huh Kyung-young, the God-man, I command that the angels who performed songs today, the angels who came to Korea, and simultaneously their families and ancestors, shall enter Level 1. In the name of Huh Kyung-young, the God-man, I command that the angels watching on YouTube, and their families and ancestors, shall enter Level 1. In the name of Huh Kyung-young, the God-man, I command that the angels who received blessings, White Heaven nameplates, construction funds, and those who came with a new status, and their families and ancestors, shall enter Level 1. Now, the God-man bestows the overall level. All angels who came to Heaven today, and their families, and the angels watching on YouTube, and their families, are all angels. Enter. May all illnesses be cured. May all evil spirits attached to the body and in the home depart. Once again, I command that the angels, their families, and ancestors shall enter Level 1. I command that the angels watching on YouTube, and their families and ancestors, shall enter Level 1. We offer our gratitude to the God-man today.

Central Questions & Answers

1. What is the Significance of Heaven House (하늘궁) and its Location?

Question: What makes Heaven House (하늘궁) a special place, and why is its geographical location so important according to Huh Kyung-young?
Answer: Heaven House (하늘궁) is described as a “십성지” (ten-star land), the most auspicious site on Earth where a God-man (신인) appears to guide humanity. Its location is said to mirror Seoul’s geography, with rivers flowing from east to west and surrounding mountains resembling an onion shape. The nearby Goryeongsan (고령산) is identified as the “mountain where the highest God resides,” a place where kings were historically forbidden to build, preserving it for the arrival of the God-man (신인). This area was prepared over decades, with hotels mysteriously failing and then being acquired, indicating a divine plan for the God-man’s (신인) arrival.
Key Quote: “This place is the ‘십성지’ (ten-star land), the best site on Earth… This is the mountain where the highest God resides.”
2. How Does Huh Kyung-young Interpret the Prophecy of “Cow’s Cry in the Field” (우성제야)?
Question: Huh Kyung-young frequently mentions “우성제야” (cow’s cry in the field). What is the meaning of this prophecy, and how does it relate to his identity as the God-man (신인)?
Answer: “우성제야” (cow’s cry in the field) refers to a prophecy from the Gyeogam Yurok (격암유록) that foretells the arrival of a God-man (신인) in a field where the sound of a cow is heard. Huh Kyung-young asserts that this sound is literally heard at Heaven House (하늘궁), signifying his presence. This prophecy is further elaborated with “신인출” (God-man appears) and “공전멸 신인출” (God-man who empties the battlefield and destroys soldiers), which he interprets as aligning with his surname “허” (Heo), meaning “empty” or “void,” and his mission to eliminate conflict and bring about a new era.
Key Quote: “In the field where the sound of a cow is heard, the God-man (신인) comes from heaven.”
3. What are the “Eight Sufferings” (팔고) of Human Life, and How Can They Be Overcome?
Question: What are the fundamental “Eight Sufferings” (팔고) that humans experience, and how does Huh Kyung-young propose we transcend them to achieve a better state?
Answer: The “Eight Sufferings” (팔고) are divided into two categories:
- Four Universal Sufferings: Birth (생고), Old Age (노고), Sickness (병고), and Death (사고).
- Four Relational Sufferings:
- Seeking but not obtaining (구부득고): The pain of desiring something but failing to acquire it.
- Separation from loved ones (애별리고): The sorrow of parting from those you cherish.
- Encountering those you resent (원증회고): The agony of being forced to meet enemies or those you dislike.
- The suffering of the five aggregates (오온성고): The pain arising from the constant flux of material form, sensation, perception, mental formations, and consciousness (색수상행식).To overcome these, one must realize that this world is a “virtual reality” and detach from earthly attachments like family, possessions, and desires, instead focusing love on the God-man (신인) and White Heaven (백궁).
Key Quote: “This is a virtual world… You must love the God-man (신인) and White Heaven (백궁).”
4. What are the “Four Rites” (사례) and Their Importance for Spiritual Progress?
Question: What are the “Four Rites” (사례) that Huh Kyung-young emphasizes, and why are they crucial for individuals seeking spiritual advancement and entry into White Heaven (백궁)?
Answer: The “Four Rites” (사례) are fundamental principles for righteous conduct, essential for those destined for White Heaven (백궁). They are:
- 비례물시 (Bi-rye-mul-si): Do not look at what is contrary to propriety. (e.g., do not lust after someone beautiful if it is improper).
- 비례물청 (Bi-rye-mul-cheong): Do not listen to what is contrary to propriety. (e.g., avoid listening to arguments or gossip).
- 비례물언 (Bi-rye-mul-eon): Do not speak what is contrary to propriety. (e.g., do not lie or speak ill of others).
- 비례물동 (Bi-rye-mul-dong): Do not move or act contrary to propriety. (e.g., avoid engaging in inappropriate activities like drinking as a student).Adhering to these rites helps one avoid earthly suffering and prepares them for the eternal realm.
Key Quote: “If it is not proper, do not look, do not listen, do not speak, and do not move.”
5. How Do Human Actions and Desires Lead to “108 Earthly Desires” (108번뇌)?
Question: How does Huh Kyung-young explain the generation of “108 Earthly Desires” (108번뇌) through human actions and desires, and what is the ultimate solution?
Answer: Human actions are categorized into eight daily activities: walking, standing, sitting, lying down, speaking, remaining silent, moving, and staying still (행주좌와 어묵동정). These actions are driven by eight fundamental desires (팔욕): wealth, sex, food, fame, sleep, clothing, housing, and children (재색식명수주의자). The combination of these 8 actions and 8 desires creates 64 types of afflictions (8×8=64). When multiplied by the three aspects of time (past, present, future), this results in 192 afflictions (64×3=192) in Confucianism, or 108 afflictions (번뇌) in Buddhism. The solution is to detach from these worldly desires and afflictions, as they are part of a “virtual world,” and instead focus on the God-man (신인) who can transcend all such suffering.
Key Quote: “These eight desires, multiplied by our eight actions, create 64 afflictions… multiplied by past, present, and future, result in 108 afflictions.”
6. What is the Nature of White Heaven (백궁) and the God-man’s (신인) Movement?
Question: What is White Heaven (백궁) like, and how does the God-man (신인) travel between White Heaven (백궁) and Earth?
Answer: White Heaven (백궁) is depicted as an incredibly beautiful realm, free from pollution, where stars and galaxies are vividly visible as if pouring down. Its “materials” are unique; they appear solid but can be passed through and respond to intention, opening and closing without physical mechanisms. The God-man (신인) travels from White Heaven (백궁) to Earth in just one second, accompanied by countless angels and heavenly armies. This movement is invisible to ordinary humans, who only perceive the “virtual world,” but those in White Heaven (백궁) can see both the physical and spiritual realities simultaneously.
Key Quote: “White Heaven (백궁) is like that, with such a beautiful sky… Its materials are not ordinary; they are responsive to will.”
Top 3 Recommended Questions

What is the Significance of Heaven House (하늘궁) and its Location?
How Does Huh Kyung-young Interpret the Prophecy of “Cow’s Cry in the Field” (우성제야)?
What are the “Eight Sufferings” (팔고) of Human Life, and How Can They Be Overcome?

Key Terminology Translation Strategy

국방복법 (國防福法): [National Defense and Welfare Law] – This term appears to be a unique coinage or specific to the speaker’s philosophy, combining “national defense” and “welfare/blessing law.” A direct conceptual equivalent in a standard philosophical or strategic context is challenging without further context. It could imply a system that ensures both national security and citizen well-being.
- Possible interpretations: National Security and Prosperity Doctrine, Holistic Governance Framework, Protective Welfare System.
신인 강탄봉 (神人降誕棒): [God-man’s Descent Staff] – Refers to a symbolic staff used in a ritual for the “God-man’s” descent or manifestation. “강탄” (降誕) means birth or descent, often used for divine or revered figures.
- Possible interpretations: Divine Incarnation Scepter, Manifestation Rod, Sacred Descent Implement.
신가 (神歌): [Divine Song] – A song dedicated to or about the divine being.
- Possible interpretations: Hymn of the Divine, Sacred Chant, Celestial Ode.
시승 (示乘): [Demonstration of Riding/Ascension] – Implies a demonstration of ascending or riding, possibly in a spiritual or symbolic sense, as part of a prayer or ritual.
- Possible interpretations: Ritual Ascension, Symbolic Embarkation, Divine Conveyance Display.
성망 (聖望): [Holy Hope/Aspiration] – A sacred hope or earnest desire, often spiritual in nature.
- Possible interpretations: Sacred Aspiration, Divine Expectation, Holy Yearning.
황제 (皇帝): [Emperor] – A supreme ruler, often with divine or semi-divine authority.
- Possible interpretations: Sovereign Ruler, Imperial Majesty, Universal Monarch.
심판수 (審判手): [Hand of Judgment/Judge] – Refers to a figure who holds the power of judgment, implying a divine or ultimate arbiter.
- Possible interpretations: Divine Arbiter, Ultimate Judge, Hand of Retribution.
창조주 (創造主): [Creator] – The supreme being responsible for creating the universe.
- Possible interpretations: The Architect, Prime Mover, Universal Originator.
새 예루살렘 성 (새 예루살렘 城): [New Jerusalem City] – A symbolic reference to a heavenly or ideal city, often associated with salvation and a new spiritual era.
- Possible interpretations: Celestial Metropolis, Redeemed Sanctuary, Eschatological City.
영의 현상 (靈의 現象): [Spiritual Phenomenon] – Manifestations or occurrences that are spiritual in nature.
- Possible interpretations: Ethereal Manifestation, Numinal Occurrence, Spiritual Revelation.
풍선한국시 (風仙韓國詩): [Poem of Wind Immortals and Korea] – This appears to be a unique poetic or philosophical term, possibly combining elements of traditional Korean culture (Korea), nature (wind), and spiritual beings (immortals).
- Possible interpretations: Ode to Korean Spiritual Heritage, Ballad of Ethereal Korea, Wind-Immortal Korean Verse.
수심 (水心): [Water Heart/Deep Thought] – Can refer to the depth of water or, metaphorically, deep contemplation or profound emotion.
- Possible interpretations: Profound Contemplation, Deepest Essence, Inner Depth.
불수 (不修): [Not Cultivating/Undeveloped] – Implies something that is not cultivated, refined, or practiced.
- Possible interpretations: Unrefined State, Uncultivated Aspect, Untrained Spirit.
순경사 (純境事): [Pure Realm Affair/Pure State of Affairs] – Refers to matters or events within a pure or unblemished realm.
- Possible interpretations: Pristine Domain Event, Unblemished State of Being, Pure Existential Condition.
사정체 (四正體): [Four Righteous Bodies/Entities] – Likely refers to four fundamental, righteous, or correct entities or principles. Without further context, the specific nature of these “bodies” is open to interpretation.
- Possible interpretations: Quadrilateral of Rectitude, Four Pillars of Virtue, Fundamental Righteous Forms.
신승지 (神勝地): [Divinely Victorious Land/Sacred Victorious Place] – A place where divinity triumphs or a sacred site of victory.
- Possible interpretations: Holy Ground of Triumph, Sacred Victory Domain, Divine Conquering Land.
만장소의 왕명의 장군 (萬丈所의 王命의 將軍): [General of the King’s Command in a Myriad Places] – A general who carries out the king’s orders across vast distances or in countless locations, implying immense power and reach.
- Possible interpretations: Commander of Universal Decree, General of Infinite Mandate, Omnipresent Royal Emissary.
청령용 (靑靈龍): [Blue Spiritual Dragon] – A mythical blue dragon with spiritual significance, often symbolizing power, wisdom, and divine connection.
- Possible interpretations: Azure Spirit Dragon, Celestial Blue Serpent, Divine Dragon of the East.
성주 (聖主): [Holy Lord/Sacred Master] – A revered and holy leader or master.
- Possible interpretations: Sacred Sovereign, Divine Patron, Holy Luminary.
천수 (天水): [Heavenly Water] – Water from heaven, often symbolizing divine blessing, purity, or life-giving force.
- Possible interpretations: Celestial Nectar, Divine Dew, Ambrosial Waters.
호황 (好況): [Prosperity/Boom] – A state of economic or general well-being and flourishing.
- Possible interpretations: Flourishing Era, Golden Age, Period of Abundance.
성도 (聖徒): [Saint/Holy Follower] – A holy person or a devout follower of a spiritual path.
- Possible interpretations: Devout Disciple, Blessed One, Spiritual Adherent.
귀인 (貴人): [Noble Person/Person of High Status] – An esteemed or influential individual.
- Possible interpretations: Esteemed Figure, Dignified Individual, Person of Consequence.
복의 자리 (福의 자리): [Place of Blessing/Fortune] – A location or position associated with good fortune and blessings.
- Possible interpretations: Seat of Fortune, Auspicious Position, Blessed Abode.
신인출 (神人出): [God-man Appears/Emerges] – The emergence or manifestation of the God-man.
- Possible interpretations: Divine Manifestation, Advent of the God-man, Emergence of the Celestial Being.
우명지 (牛鳴地): [Place Where Cattle Roar/Moo] – A specific location characterized by the sound of cattle, often with symbolic or prophetic significance in certain traditions.
- Possible interpretations: Bovine Resonance Land, Prophetic Pasture, Land of the Ox’s Cry.
우성제야 (牛聲啼夜): [Cattle Crying at Night] – A phrase describing the sound of cattle at night, often carrying symbolic meaning related to prophecy or significant events.
- Possible interpretations: Nocturnal Bovine Lament, Prophetic Cattle Cry, Nighttime Cattle Song.
마장호소 (馬場湖沼): [Horse Racing Lake/Swamp] – A place combining elements of a horse track and a lake/swamp, likely a specific geographical feature with symbolic importance.
- Possible interpretations: Equestrian Lake Basin, Horse-Track Wetland, Symbolic Waterway.
기산호소 (箕山湖沼): [Gisan Lake/Swamp] – A lake or swamp associated with “Gisan,” likely a specific geographical or legendary mountain.
- Possible interpretations: Gisan Wetland, Mythical Mountain Lake, Sacred Waterbody.
고령산 (高靈山): [High Spirit Mountain] – A mountain whose name signifies “high spirit” or “lofty divinity,” indicating its sacred importance.
- Possible interpretations: Mount of High Divinity, Sacred Spirit Peak, Elevated Spiritual Mountain.
삼각산 (三角山): [Triangle Mountain] – A mountain named for its triangular shape, often a significant landmark.
- Possible interpretations: Triangular Peak, Three-Cornered Mountain, Geometric Mountain.
마식령산맥 (馬息嶺山脈): [Masikryeong Mountain Range] – A specific mountain range, “Masikryeong” meaning “horse resting pass.”
- Possible interpretations: Horse-Resting Ridge Range, Equine Respite Mountains, Masikryeong Chain.
송산 (松山): [Pine Mountain] – A mountain named for its pine trees.
- Possible interpretations: Pine-Clad Peak, Conifer Mountain, Evergreen Mountain.
두문산 (杜門山): [Closed Gate Mountain] – A mountain whose name suggests “closed gate,” possibly implying seclusion or inaccessibility.
- Possible interpretations: Secluded Mountain, Hermit’s Peak, Barrier Mountain.
북산 (北山): [North Mountain] – The mountain located to the north, often holding symbolic significance in geomancy or cosmology.
- Possible interpretations: Northern Peak, Septentrional Mountain, Cardinal Mountain.
부각산 (負嶽山): [Mountain Bearing a Peak] – A mountain whose name implies it “bears” or “carries” a prominent peak, suggesting its grandeur or importance.
- Possible interpretations: Summit-Bearing Mountain, Majestic Peak, Elevated Mountain.
남산 (南山): [South Mountain] – The mountain located to the south, often a significant landmark in Korean cities.
- Possible interpretations: Southern Peak, Meridional Mountain, Cardinal Mountain.
노고산 (老姑山): [Old Woman Mountain] – A mountain named after an “old woman,” possibly from a legend or local folklore.
- Possible interpretations: Crone’s Peak, Ancient Matron Mountain, Legendary Mountain.
관악산 (冠岳山): [Hat Peak Mountain] – A mountain whose name suggests a “hat peak,” referring to its distinctive shape.
- Possible interpretations: Crown Peak Mountain, Capped Mountain, Distinctive Summit.
십성지 (十勝地): [Ten Victorious Lands/Ten Auspicious Places] – Refers to ten exceptionally auspicious or blessed locations, often believed to be safe havens or places of spiritual power.
- Possible interpretations: Ten Sacred Sanctuaries, Deca-Auspicious Sites, Ten Lands of Triumph.
명당 (明堂): [Auspicious Site/Propitious Location] – A geomantically favorable spot, often chosen for graves or buildings to bring good fortune.
- Possible interpretations: Propitious Locale, Fortunate Ground, Geomantic Power Spot.
자궁자리 (子宮자리): [Womb Site] – A metaphorical term for a place that is fertile, nurturing, and gives birth to new things, often used in geomancy.
- Possible interpretations: Generative Nexus, Nurturing Core, Procreative Locus.
어금혈봉처 (御禁穴封處): [Imperial Forbidden Burial Site] – A place where the emperor has forbidden the construction of graves or houses, indicating its immense sacredness or power reserved for a specific divine purpose.
- Possible interpretations: Imperial Interdicted Ground, Forbidden Sacred Site, Royal Prohibited Domain.
팔고 (八苦): [Eight Sufferings] – A Buddhist concept referring to the eight fundamental sufferings of human existence.
- Possible interpretations: Octuple Afflictions, Eightfold Sorrows, Fundamental Human Woes.
구부득고 (求不得苦): [Suffering of Not Getting What One Desires] – One of the eight sufferings, the pain of unfulfilled desires.
- Possible interpretations: Anguish of Unattained Desire, Frustration of Unmet Wants, Suffering of Non-Acquisition.
애별리고 (愛別離苦): [Suffering of Separation from Loved Ones] – One of the eight sufferings, the pain of parting from those one loves.
- Possible interpretations: Grief of Parting, Sorrow of Separation, Anguish of Detachment.
원증회고 (怨憎會苦): [Suffering of Meeting Those One Hates] – One of the eight sufferings, the pain of encountering those one dislikes or resents.
- Possible interpretations: Torment of Aversion, Agony of Unwanted Encounters, Suffering of Resentful Reunion.
오온성고 (五蘊盛苦): [Suffering of the Five Aggregates] – One of the eight sufferings, the suffering inherent in the five aggregates (form, sensation, perception, mental formations, consciousness) that constitute human existence.
- Possible interpretations: Anguish of the Five Skandhas, Suffering of Existential Compounding, Burden of the Five Components.
색수상행식 (色受想行識): [Form, Sensation, Perception, Mental Formations, Consciousness] – The Five Aggregates (Skandhas) in Buddhism, which are the components of sentient beings and the basis of suffering.
- Possible interpretations: Five Constituents of Being, Fivefold Existential Elements, Aggregates of Experience.
육식 (六識): [Six Consciousnesses] – In Buddhism, the six types of consciousness: eye, ear, nose, tongue, body, and mind consciousness.
- Possible interpretations: Six Sensory Cognitions, Six Perceptual Faculties, Six Modes of Awareness.
육경 (六境): [Six Sense Objects] – In Buddhism, the six objects of the senses: form, sound, smell, taste, touch, and mental objects.
- Possible interpretations: Six Sensory Fields, Six Objects of Perception, Six Domains of Experience.
육권 (六根): [Six Sense Organs] – In Buddhism, the six sense organs: eye, ear, nose, tongue, body, and mind.
- Possible interpretations: Six Sensory Faculties, Six Organs of Perception, Six Bases of Cognition.
생로병사 (生老病死): [Birth, Old Age, Sickness, Death] – The four universal sufferings of human existence, often considered the most fundamental.
- Possible interpretations: Cycle of Mortality, Inevitable Human Conditions, Four Stages of Suffering.
가상 세계 (假想世界): [Virtual World/Illusory World] – A world that is not real or is an illusion, contrasting with a “real” or “true” world.
- Possible interpretations: Illusory Realm, Simulated Reality, Phenomenal World.
백궁천국 (白宮天國): [White Heaven Kingdom] – A specific heavenly realm, often described as a pure or ultimate paradise.
- Possible interpretations: Celestial Paradise, Pure Land of White Heaven, Ultimate Divine Realm.
사례 (四禮): [Four Rites/Four Principles of Propriety] – Refers to four fundamental principles of etiquette or proper conduct.
- Possible interpretations: Four Pillars of Propriety, Quadrilateral of Decorum, Four Ethical Guidelines.
비례물시 (非禮勿視): [Do Not Look at What is Improper] – One of the four principles of propriety, meaning to avoid seeing anything that is not in accordance with ritual or moral standards.
- Possible interpretations: Avoid Improper Sights, Shun Indecorous Views, Refrain from Unseemly Glimpses.
비례물청 (非禮勿聽): [Do Not Listen to What is Improper] – One of the four principles of propriety, meaning to avoid listening to anything that is not in accordance with ritual or moral standards.
- Possible interpretations: Avoid Improper Sounds, Shun Indecorous Words, Refrain from Unseemly Hearings.
비례물언 (非禮勿言): [Do Not Speak What is Improper] – One of the four principles of propriety, meaning to avoid speaking anything that is not in accordance with ritual or moral standards.
- Possible interpretations: Avoid Improper Speech, Shun Indecorous Utterances, Refrain from Unseemly Talk.
비례물동 (非禮勿動): [Do Not Act What is Improper] – One of the four principles of propriety, meaning to avoid acting in any way that is not in accordance with ritual or moral standards.
- Possible interpretations: Avoid Improper Actions, Shun Indecorous Movements, Refrain from Unseemly Conduct.
행주좌와 (行住坐臥): [Walking, Standing, Sitting, Lying Down] – Refers to the four fundamental postures or activities of daily life, often used in Buddhist contexts to describe all physical actions.
- Possible interpretations: Four Postures of Being, Daily Activities, Modes of Existence.
음묵동정 (音默動靜): [Speaking, Silence, Movement, Stillness] – Refers to the four fundamental states of communication and physical being.
- Possible interpretations: Vocalization and Quietude, Action and Inaction, Dynamic and Static States.
팔욕 (八慾): [Eight Desires/Lusts] – Refers to eight fundamental human desires or cravings that can lead to suffering.
- Possible interpretations: Octuple Cravings, Eightfold Passions, Fundamental Human Appetites.
재색식명수 (財色食名睡): [Wealth, Sex, Food, Fame, Sleep] – Five of the eight desires, representing common human attachments.
- Possible interpretations: Five Attachments, Quintuple Desires, Material and Sensual Pursuits.
의주자 (衣住子): [Clothing, Dwelling, Children] – Three more of the eight desires, representing basic needs and familial attachments.
- Possible interpretations: Essential Possessions and Progeny, Fundamental Attachments, Domestic Desires.
번뇌 (煩惱): [Afflictions/Defilements] – Mental states that cause suffering and hinder spiritual progress, often translated as “kleshas” in Buddhism.
- Possible interpretations: Mental Impurities, Delusions, Emotional Disturbances.
현재미래과거 (現在未來過去): [Present, Future, Past] – The three temporal dimensions, often considered in relation to the continuity of karma and suffering.
- Possible interpretations: Three Times, Temporal Continuum, Chronological Dimensions.
108번뇌 (百八煩惱): [108 Afflictions] – A Buddhist concept referring to the 108 types of mental afflictions or defilements that bind beings to the cycle of suffering.
- Possible interpretations: 108 Kleshas, 108 Mental Defilements, Myriad Afflictions.
유교식 (儒敎式): [Confucian Style/Method] – Referring to principles or methods derived from Confucianism.
- Possible interpretations: Confucian Approach, Confucian Paradigm, Confucian Doctrine.
도교식 (道敎式): [Taoist Style/Method] – Referring to principles or methods derived from Taoism.
- Possible interpretations: Taoist Approach, Taoist Paradigm, Taoist Doctrine.
기독교 (基督敎): [Christianity] – The Christian religion.
- Possible interpretations: Christian Faith, Christendom, Gospel Tradition.
천국 (天國): [Heaven/Heavenly Kingdom] – A spiritual realm of ultimate bliss and divine presence.
- Possible interpretations: Celestial Realm, Divine Kingdom, Paradise.
윤회 (輪廻): [Reincarnation/Samsara] – The cycle of death and rebirth to which all living beings are subject.
- Possible interpretations: Cycle of Existence, Transmigration, Metempsychosis.
심판 (審判): [Judgment] – The act of judging or being judged, often in a divine or ultimate sense.
- Possible interpretations: Divine Reckoning, Final Verdict, Ultimate Adjudication.
선전포고 (宣戰布告): [Declaration of War] – A formal announcement of the beginning of a war.
- Possible interpretations: War Proclamation, Hostilities Announcement, Belligerent Declaration.
무명 (無名): [Nameless/Unknown] – Referring to something without a name or identity, or a state of ignorance.
- Possible interpretations: Anonymity, Obscurity, Ignorance (in a philosophical sense).
전생 (前生): [Previous Life/Past Life] – A life lived before the current one, in the context of reincarnation.
- Possible interpretations: Prior Incarnation, Former Existence, Past Embodiment.
현상계 (現象界): [Phenomenal World] – The world as it appears to our senses and consciousness, as opposed to its true, underlying reality.
- Possible interpretations: Empirical Reality, World of Appearances, Sensory Domain.
실상 (實相): [True Reality/Ultimate Truth] – The true nature of things, beyond appearances and illusions.
- Possible interpretations: Ultimate Reality, Noumenal Truth, Intrinsic Nature.
은하계 (銀河系): [Galaxy/Milky Way] – A vast system of stars, stellar remnants, interstellar gas, dust, and dark matter bound together by gravity.
- Possible interpretations: Galactic System, Star System, Cosmic Island.
매연 (煤煙): [Soot/Smoke] – Particulate matter produced by incomplete combustion, often associated with air pollution.
- Possible interpretations: Atmospheric Pollutants, Industrial Emissions, Airborne Particulates.
천군천사 (天軍天使): [Heavenly Host and Angels] – Refers to the armies of heaven and divine messengers.
- Possible interpretations: Celestial Legions, Divine Envoys, Angelic Forces.

Heo Kyung-young Shin-in Nim Audience Event

Ⅰ. Meeting Overview

Category	Details
Date	September 18, 2026
Location	Haneulgung
Attendees	Angels, Archangels, First-time visitors, Viewers on YouTube
Agenda	Welcoming remarks, Offering of Shin-ga, Offering of New Jerusalem, Discussion on the significance of Haneulgung and human suffering, Performance of songs, Level 1gyeongmu blessing

Ⅱ. Meeting Discussion

Welcoming and Opening
- The event began with a welcome to all angels and archangels, especially first-time visitors .
- Participants were encouraged to reflect on Shin-in Nim and receive blessings .
- A “Shin-in Nim Gangtanbong” was offered, followed by applause .
- Shin-ga was offered, and Shin-in Nim prayed for the awakening of souls and the peace of the world .
Offering of New Jerusalem
- The “New Jerusalem” was offered, described as a place of pure gratitude, spiritual phenomena, and a sacred land prepared by heaven .
- It was referred to as a place where the world is awakened and eternally illuminated by divine providence .
Discussion on Haneulgung’s Significance
- “Cow’s Cry” (U-myeong-ji)
- The sound of a cow’s cry has been heard for 10 years, causing houses to vibrate .
- This sound is referenced in the Gyeogam-yurok as “U-myeong-ji” (cow’s cry) .
- U-myeong-ji is identified with Haneulgung, which is situated in a valley resembling an onion, with two lakes (Majang Lake and Gisan Lake) .
- A stream flows from north to south, similar to the Han River in Seoul, which flows from east to west .
- The surrounding mountains are also described as onion-shaped, with three dragon heads converging, and the land is said to produce gold .
- It is prophesied that a god who rules the universe will come to this land in human form for 36 years and 88 days, marking the beginning of the end times and judgment , .
- Coming to Haneulgung to hear this sound is considered a significant event .
- Haneulgung as a “Womb”
- The area around Haneulgung has about 20 hotels in a high mountain valley, which is unusual for a location near Seoul .
- This area is metaphorically described as a “womb” for women, with water flowing down like a birth canal .
- The geographical features are compared to Seoul, with the Cheonggyecheon stream flowing into the Han River .
- Goryeongsan (高靈山), meaning “mountain of the highest spirit,” is identified as the mountain where the highest god resides .
- This name was given thousands of years ago, and kings in the Joseon Dynasty considered Goryeongsan and Samgaksan when choosing a capital .
- Goryeongsan is associated with Samgaksan, while Songaksan (in Gaeseong) does not have a Goryeongsan .
- The speaker claims to have appeared on Goryeongsan, which is geographically similar to Seoul, with Nogosan as its Namsan and Gwanaksan as its Samgaksan .
- Haneulgung is described as a “Sipseongji” (ten sacred sites), the best land on Earth, where a god directly resides, unlike Seoul, which is a good site but lacks Goryeongsan .
- This place is where the “New Jerusalem” is formed, where many children are born, and where hotels were built by people seemingly “possessed by spirits” .
- These hotels, after failing, were acquired by the speaker without effort, indicating divine timing .
- Prophecies of the Coming Shin-in
- The phrase “U-seong-je-ya, Shin-in-chul” (신인출) means “a divine being appears in the field where the cow cries” .
- Other prophecies include: “Channae Shin-in-chul” (divine being with heavenly authority), “Seopan Shin-in-chul” (divine being with excellent judgment and communication skills), “Hwaseong-buji Shin-in-chul” (divine being of unknown origin), “Eon-eo-do-dan Shin-in-chul” (divine being in an era where words, writing, and morality are broken), “Sado-budo Shin-in-chul” (divine being from a peninsula that is both an island and not an island, referring to the Korean Peninsula), and “Sain-buin Shin-in-chul” (divine being who is human but not human) .
- There are 33 such prophecies, including “Mubuji-ja Shin-in-chul” (divine being without a father, referring to an orphan) .
- The speaker claims these prophecies align with him, particularly “Gongjeon-myeol Shin-in-chul,” which refers to his surname, Heo (許), by interpreting the characters for “empty” (空), “money” (錢), and “destroy” (滅) , .
- The speaker emphasizes that Haneulgung is a “Sipseongji,” a place where the divine being triumphs over ten things .
- “Eogeum-hyeol-bong-cheo” (어금혈봉처)
- During the Joseon Dynasty, the king forbade building houses or graves on Goryeongsan because of its powerful energy .
- This prohibition meant that no temples or large structures could be built there until the speaker’s arrival .
- Building a temple there would have made the builder a king, highlighting the site’s significance .
Human Suffering and the Path to Heaven
- Eight Sufferings (Palgo)
- Humans experience eight sufferings, which those destined for heaven should overcome .
- Gu-bu-deuk-go (求不得苦): The suffering of not obtaining what one desires .
- Ae-byeol-li-go (愛別離苦): The suffering of separation from loved ones .
- Won-jeung-hoe-go (怨憎會苦): The suffering of meeting those one hates .
- O-on-seong-go (五蘊盛苦): The suffering arising from the five aggregates (form, sensation, perception, mental formations, consciousness) .
- These five aggregates (material, sensation, recognition, reaction, information) create 50,000 kinds of afflictions .
- The speaker illustrates this with an example of a man being captivated by a beautiful secretary, leading to a rapid change in his perception and actions .
- The “form” (material) itself is not the problem; it is the subsequent sensations, perceptions, and actions that cause suffering .
- Saeng-go (生苦): The suffering of birth .
- No-go (老苦): The suffering of aging .
- Byeong-go (病苦): The suffering of illness .
- Sa-go (死苦): The suffering of death .
- Transcending Suffering
- Coming to the New Jerusalem is said to eliminate human suffering, as this world is an illusion .
- Attachments to home, children, and other worldly possessions are temporary and should be discarded .
- True love should be directed towards Shin-in Nim and Baekgung (Heavenly Palace), which are eternal , .
- The speaker advises against seeking worldly things, as they lead to suffering .
- Four Principles of Propriety (Sarye)
- To overcome suffering and enter heaven, one must adhere to four principles , .
- Bi-rye-mul-si (非禮勿視): Do not look at what is improper .
- Bi-rye-mul-cheong (非禮勿聽): Do not listen to what is improper .
- Bi-rye-mul-eon (非禮勿言): Do not speak what is improper , .
- Bi-rye-mul-dong (非禮勿動): Do not move or act improperly .
- The speaker claims to have followed these principles since childhood .
- Eight Actions and Eight Desires
- Human actions (walking, staying, sitting, lying down, speaking, being silent, moving, being still) are repeated daily .
- These actions are influenced by eight desires: wealth, sex, food, fame, sleep, clothing, housing, and children .
- These 8 actions multiplied by 8 desires create 64 types of afflictions .
- When multiplied by past, present, and future, this results in 192 afflictions (64 x 3) , .
- This is compared to the 108 afflictions in Buddhism and other philosophical systems , .
- Those going to heaven should not be entangled in these afflictions .
- The speaker states that all world religions lack solutions, and one should not “seek” worldly things, but rather seek heaven , .
- He claims to have mastered these teachings since middle school, even lecturing monks at Dongguk University .
Performances and Blessings
- Song Performances
- Kang Seong-hyun, a baker from Pointville, performed a song, praised for his good impression and humility .
- Moon Young-joo from Japan also performed .
- Solgeum Soyeonna and Bibimhanbu performed Bae Ho’s song, praised for its beautiful arrangement and high artistic quality .
- Wol-ryeon, a monk and former musical actor, performed, known for her unique and powerful singing posture .
- Nam Jin performed “You and I,” with the speaker emphasizing the importance of maintaining the atmosphere .
- Kim Ji-hye performed “Myeong-myeong” (무명), praised for her excellent singing skills , .
- Reflections on Past and Reincarnation
- The speaker shared personal reflections on not being able to visit his ancestors’ graves during holidays due to his busy schedule, recalling his lonely childhood in temples , .
- He mentioned that Nam Min-soo reincarnated as Jo Myeong-seop, whose song “Silla Dal” was played .
- He stated that reincarnation for humans ended on January 1, 2011, and now humans reincarnate as animals, signifying the end of judgment .
- The speaker emphasized that he came “like a thief” for judgment, and those who recognized him are blessed .
- Divine Presence and Perception
- The speaker described his divine movements, appearing and disappearing, often unseen by humans .
- He explained that when he moves, heavenly armies and angels accompany him, but humans only perceive the physical world , .
- He stated that in heaven, one can perceive both the real and virtual worlds, unlike Earth where only the virtual is seen .
- The beautiful starry sky seen in the final scene represents the clear, dust-free atmosphere of Baekgung .
- He described the unique properties of Baekgung’s materials, which can respond to will and allow passage .
- Chuseok Event and Live Performance
- A special Chuseok event was announced, offering a Hanwoo (Korean beef) set menu for 50,000 won .
- Attendees were encouraged to stay for a live performance at the “Heavenly Table” instead of rushing home, with a stage prepared with excellent sound and equipment .
- Level 1gyeongmu Blessing
- Shin-in Nim bestowed the “Level 1gyeongmu” blessing upon all angels who performed, attended, watched on YouTube, and those who made contributions (blessings, nameplates, construction funds, etc.), including their families and ancestors , .
- He also prayed for the healing of all diseases and the expulsion of evil spirits .

Ⅲ. Action Items

Attendees are encouraged to reflect on Shin-in Nim’s teachings and strive to overcome worldly sufferings by adhering to the Four Principles of Propriety , .
Participants are invited to attend the Chuseok live performance at the Heavenly Table .

The Divine Presence and the Eradication of Suffering

Welcoming the Celestial Beings and the Divine Grace
All angels and archangels, who have arrived from the realm of the National Defense Law, are most welcome. A special greeting is extended to those angels who are visiting for the first time today. May all angels and archangels contemplate the God-man (神人) and truly receive the divine grace bestowed by the God-man.
The Offering of the God-man’s Descent Staff
The God-man’s Descent Staff is now presented.
The Song of the God-man and the Prayer for Awakening
A sacred song is offered to the God-man. As the God-man descends, prayers are recited: “Awaken the path of the soul, O our celestial destiny. To the entire world, the ancient poem and the world’s prophecy, the divine being who has not descended upon me, the prophecy, the divine transformation within. May peace be granted to all of us. The Holy Spirit has arrived, living in the heavens. O Emperor, Emperor of the World, who governs this world and the heavens, and who presides over judgment in this life and the next. We all kneel together before the Creator, in that love, that love. His name shall be invoked eternally. O Emperor of the World, the love of the world’s lineage, His spiritual name shall be glorified eternally. To me, the ancient poem of the divine being.”
The New Jerusalem and the Land of Heavenly Promise
Next, the New Jerusalem, the land of heavenly promise, is presented. This is a place where life consumes light, where pure gratitude breathes the heavens, a manifestation of the spirit. It is a place that has witnessed winding, colossal paths, a place that has received profound depths, where gentle currents flow above. It is a place where countless spirits, vast sacred mountains embracing the heavens, gather to protect the world, a place called before its establishment. Within it, the four awakened entities live and breathe. The distant friend’s heart, the heavenly sacred ground, was born in mystery, a divine sacred ground. It is the place prepared by heaven, the seat of the myriad kings and generals, a divine place. Children, without possession, with heaven, the pure dragon soars, and the heavens ascend to the nation, an unparalleled relationship. The four lions cannot reside there. The pure one who received prayers, turning around the myriad sacred lords, the clear heavenly water whispers, the round, round, luminous light of the mountain peaks watches over all. O saints, golden light shall emerge from the world, a place of nobility and blessings, a dragon-like new life shall exist. O Lord, the sword and the voice, the powerful words of the God-man, are heard here, and the path opens. This is the heavenly sacred ground, where the British stars sing. Love whispers, and love is prepared on this earth. The entire nation of love is here, and the words of victory shall be hidden in my morning. It shall transform and open a new era. O land of prophecy, you shall awaken the world. O heavens, O land of promise, illuminate me with your divine providence. O heavens, O our land of promise, you shall eternally consume light.
The Prophecy of the Ox’s Cry and the Arrival of the God-man
The sound of the ox’s cry has been heard for ten years. This sound causes houses to vibrate. It is not the cry of a dragon, but the cry of an ox. In the “Gyeongam Yurok” (Records of Gyeongam), it is referred to as “U-myeong-ji” (牛鳴地), meaning “the land where the ox cries.” This “U-myeong-ji” is Heaven House (하늘궁).
The Topography of Heaven House and its Connection to Seoul
As seen on the map, Heaven House is situated in a valley shaped like an onion, with two sides. There is Majang Lake and Gisan Lake. Water flows from the north, and the mountains curve around. This leads to Songchu. There is a stream in the middle. This stream flows from west to east, similar to the Han River in Seoul. The Han River in Seoul flows from the east, near Cheonho-dong, to the west, towards Incheon. Heaven House is similarly situated, with a stream flowing along the road to its entrance.
The Symbolic Landscape and the Three Dragon Heads
The mountains surrounding Heaven House are also shaped like an onion. All mountains are like onions; there are no inverted mountains. The dragon’s tail flows north. This entire area is composed of dragons, with three dragon heads, a total of 33 dragon heads gathered, and the land is rich in ox-gold.
The Incarnation of the God-man and the End Times
Here, the God who governs the universe descends in human form for a brief period. This brief period is 362 years and 88 days. This information is already known, but humans are unaware of it. This period marks the beginning of the end times and the judgment of the end times.
The Significance of Heaven House and the Uniqueness of its Location
One can only hear the ox’s cry by coming to Heaven House. Therefore, arriving at this place is a remarkable achievement. Furthermore, in a part of Korea’s history, there are about 20 hotels in this valley. How could permits be granted for 20 hotels in such a mountainous area, especially near Seoul, where there are so few suitable sites? Our spiritual center was also formerly a hotel that was renovated. It is impossible for such a place with about 20 hotels to exist anywhere else in the world.
The Metaphorical Womb and the Flow of Water
This place is like the womb of women. Water flows down from here, merging before flowing further. This is similar to the Cheonggyecheon stream in Seoul, which merges with the Han River. The topography is identical to Seoul.
Goryeongsan: The Mountain of the Highest God
The importance of Goryeongsan (高靈山), the mountain behind, lies in its name, which means “high spirit.” The highest spirit is the divine spirit. This is the mountain where the highest God resides. There is no other Goryeongsan among Korea’s mountains. This is the only mountain where a high God exists. I did not name this mountain; it was named thousands of years ago. During the Joseon Dynasty, kings considered Goryeongsan and Samgaksan when deciding on the capital.
Goryeongsan’s Absence in Songaksan and its Presence in Samgaksan
In Gaeseong, Songaksan is part of the Masikryeong mountain range. Songsan, the end of the Masikryeong range, does not encompass Goryeongsan. Goryeongsan is present in Samgaksan, but not in Songaksan. Instead, mountains like Durunsan exist there.
The Divine Lineage of Mountains and the Appearance of the God-man
Goryeongsan is the mountain where the highest God resides. Buksan is the son of this God, and Bugaksan is the grandson, while Samgaksan is the son. Thus, I have appeared on Goryeongsan.
The Topographical Resemblance to Seoul and the Ten Sacred Sites
This terrain is identical to Seoul. Namsan in Seoul corresponds to Nogosan here. Samgaksan here corresponds to Gwanaksan in Seoul. This area is a “Sipseongji” (十勝地), meaning “ten sacred sites,” the best land on Earth. Seoul is the best auspicious site in the world. The difference is that Seoul is an auspicious site without Goryeongsan, while this place is an auspicious site protected by the God of Goryeongsan, and it is the very place where the God-man directly resides.
The Birthplace of New Life and the Metaphorical Anatomy
Therefore, this is where people are born, where life originates, and where the New Jerusalem is formed. Many children are born here, and men and women come to the hotels, giving birth to many children. The stream leading up is like the female reproductive organ. This entire area is surrounded by the female womb.
The Miraculous Acquisition of Hotels and the Divine Plan
It was not that people who wanted to build hotels did so; rather, they were possessed by some spirit, causing the hotels to prosper. However, wherever I go, such strange things happen. Hotels that had no hiding place were built diligently, but their Chinese owners immediately went bankrupt. As soon as they failed, I acquired them without effort. This construction would have taken an immense amount of time if I had to build it myself. Thus, everything was prepared decades ago. If the businesses had been successful, those people would not have sold their hotels, no matter how high the price. But by divine fortune, the land prices aligned perfectly for me.
The Prophecy of the Ox’s Cry and the God-man’s Advent
“U-seong-je-ya” (牛聲野), meaning “the ox’s cry in the field,” is missing a character: “Shin-in-chul” (神人出), meaning “the God-man appears.” The God-man appears in the field where the ox cries. “Ya” (野) refers to both mountains and fields. So, the God-man descends from heaven in such a place.
The Ten Manifestations of the God-man’s Advent
The advent of the God-man is described in ten ways:

U-seong-je-ya Shin-in-chul (牛聲野神人出): The God-man appears in the field where the ox cries.
Chun-nae Shin-in-chul (天來神人出): The God-man comes from heaven, possessing heavenly authority.
Seo-pan Shin-in-chul (書判神人出): The God-man has a dignified appearance, speaks eloquently, writes well, and possesses excellent judgment.
Hwa-seong-bu-ji Shin-in-chul (化性不知神人出): The God-man’s true nature is unknown, meaning his lineage is obscure.
Eon-eo-do-dan Shin-in-chul (言語道斷神人出): The God-man appears in an era where language, writing, and morality are severed.
Sa-do-bu-do Shin-in-chul (似島非島神人出): The God-man comes from a peninsula that is like an island yet not an island, referring to the Korean Peninsula.
Sa-in-bu-in Shin-in-chul (似人非人神人出): The God-man is human-like yet not entirely human.
Mu-bu-ji-ja Shin-in-chul (無父之子神人出): The God-man is a child without a father, an orphan of war, which refers to Huh Kyung-young.

The Prophecy of “Gong-jeon-myeol” and the Surname Huh
Among the prophecies of the God-man, the one that perfectly matches my surname is “Gong-jeon-myeol Shin-in-chul” (空錢滅神人出). “Gong” (空) means “empty,” “jeon” (錢) means “money” or “coin,” and “myeol” (滅) means “destroy” or “extinguish.” “Empty the Kim (金) character.” The character “Kim” (金) contains “jeon” (錢) and “byeong” (兵, soldier). If the soldiers are eliminated from the “jeon” character, only “Kim” (金) remains, but it is an empty “Kim.” This signifies the arrival of a person with the surname Huh (許), as “Huh” (許) can be seen as an empty “Kim” (金) when the “byeong” (兵) part is removed from “jeon” (錢). No other Kim surname has this remaining emptiness. Thus, a person with the surname Huh is destined to come. This prophecy even specifies my surname.
The Significance of Heaven House as a Sipseongji
This discussion of geomancy is merely an explanation. Heaven House is truly remarkable. It is crucial to understand that Heaven House is a “Sipseongji,” a place where the God-man of world history appears, a land of ten victories.
The Forbidden Land: Eogeumhyeolbongcheo
During the Joseon Dynasty, because Goryeongsan was too powerful, the royal palace was built on Samgaksan. Goryeongsan was a fearsome place, designated as “Eogeumhyeolbongcheo” (御禁穴封處). “Eogeumhyeolbongcheo” means “a place where the king forbids the construction of graves or houses.” No houses were built there for this reason. Otherwise, there would have been graves or large temples. Temples could not be built there. This was a site for a grand temple. It was kept untouched until my arrival.
The Power of the Forbidden Site
No one could build anything there, even though it was close to Seoul. It was forbidden by the king. If someone built a temple there, that person would become the king of the nation. Thus, it is a truly extraordinary place. My arrival here is not a mere coincidence.
The Eight Sufferings of Humanity (Palgo)
Humans face eight sufferings that they cannot overcome. One of these is the suffering of not obtaining what one seeks. Why should you, who are destined for heaven, suffer from these eight afflictions? The first is the suffering of not obtaining what one desires.
The Suffering of Separation from Loved Ones (Aebyeoligo)
The second is “Aebyeoligo” (愛別離苦), the suffering of separation from loved ones. Those who love each other deeply are destined to be separated. Therefore, one should not engage in love carelessly. Why? Because it leads to separation, and the pain of separation.
The Suffering of Encountering Enemies (Won-su-hoe-go)
The third is the suffering of encountering enemies. Those who harbor resentment are destined to meet, like crossing a single log bridge. Therefore, one should not hold grudges, and one should reduce unnecessary desires, as this world is a virtual reality.
The Solution to Suffering: Loving the God-man
If one loves the God-man, the God-man will not abandon you. If one loves Baekgung (白宮, White Palace), Baekgung will not flee. If one loves the eternally existing God-man, the God-man will not seek separation. My compatibility with you is 100%. However, those you love often have poor compatibility. Often, despite parental objections, people insist on marrying, only to find themselves with an enemy.
The Suffering of the Five Aggregates (O-on-seon-go)
The fourth suffering is “O-on-seon-go” (五蘊盛苦), the suffering of the flourishing of the five aggregates. What are the five aggregates? They are form (色), sensation (受), perception (想), mental formations (行), and consciousness (識).
The Process of Suffering from the Five Aggregates
You must understand that “form” refers to an object, whether it be material, money, or honor. This leads to a result. Humans are ruined by three things: sensation, perception, and mental formations.

Sensation (受): Feeling.
Perception (想): Thinking.
Mental Formations (行): Acting.Originally, the five aggregates are form, sensation, perception, mental formations (reaction), and consciousness (information).

The Five Aggregates and the Creation of Afflictions
These five aggregates create 50,000 kinds of afflictions. If one sees a woman who is a thousand times more beautiful than one’s wife, the form immediately changes one’s sensation, perception, and mental formations. One might think, “My wife is not good enough; I need to meet a woman like that movie star.”
The Allure of Beauty and the Downfall of Wealthy Men
Sometimes, such a woman might even tempt him. I used to visit many chaebol chairmen’s offices. I had many opportunities to meet chairmen, and upon seeing their secretaries, they appeared like celestial maidens descended from heaven. The chairman’s secretary would answer calls in English for Americans and Japanese for Japanese. Yet, even if all the beautiful actresses in a studio were gathered, none would be as beautiful as these secretaries.
The Strategic Hiring of Beautiful Secretaries
Their attire, though not flashy, was like studio costumes, exuding a subtle radiance, as if a divine maiden had been placed there. They were so incredibly beautiful that it was hard to tell if they wore makeup. Their very movements were art. I was captivated. I later learned that the general manager hired beautiful women to ensure they stayed longer. If unattractive women were hired, they would quickly be replaced. Chairmen would think, “This general manager knows how to pick people.” Otherwise, if the chairman thought, “This fool can’t even pick a person, what kind of general manager is he?” the general manager would be reassigned. There was a time when a chaebol chairman’s second wife was an elevator operator in a prominent building. This was a well-known group in Korea. She even had a child. It was a huge event. They had to hire beautiful elevator operators so that the chairman would be in a good mood when he came to work in the morning.
The Nature of the Five Aggregates and the Source of Suffering
This is the nature of form, sensation, perception, mental formations, and consciousness. This is what is called “on” (蘊). “On” refers to matter, sensation, perception, reaction, and information. It is always like this. However, “form” itself has no meaning. Form is merely one of the six sense objects and six sense faculties. It is not inherently sinful. The objects that appear before it, the form, sensation, perception, mental formations, and consciousness, become the source of sin. They create suffering, just like the six consciousnesses and six sense faculties. Why? Because divorcing and meeting a new woman brings suffering. This suffering of the five aggregates arises constantly.
The Four Sufferings of Existence
These are four sufferings. The other four sufferings are birth, old age, sickness, and death. Birth-suffering, old-age-suffering, sickness-suffering, and death-suffering. Together, these make eight sufferings.
The Illusion of Suffering in the New Jerusalem
With these sufferings, will human suffering disappear in the New Jerusalem, or will it continue? It will disappear. This world is an illusion; it is not real. Since you will abandon your bodies, homes, and children, why should you experience suffering? You should play with these things. Your home is a temporary toy, and your children exist only temporarily. When you return, your children will be abroad, wondering what their mother was doing. This is the reality these days. So, is there any need to be attached to anything? No. Our only destination is Baekgung Cheonguk (白宮天國, White Palace Heaven), the eternal realm. Therefore, you must now abandon these eight unnecessary sufferings.
The Four Principles of Propriety (Sarye)
To abandon suffering, I will tell you one thing to be mindful of. Many people are watching, so you must consider “Sarye” (四禮), the four principles of propriety. To resolve this, one must live by these four principles. What are the four principles? The first is “Bi-rye-mul-si” (非禮勿視), meaning “do not look at what is contrary to propriety.” Even if there is a beautiful woman, if it is not proper, do not desire her. It is acceptable to think, “She is beautiful.” Those who do not uphold these four principles cannot enter heaven. You have upheld them, which is why you are here. You have upheld them for 129,600 years.
The Four Principles of Propriety: Hearing, Speaking, and Acting
The second is “Bi-rye-mul-cheong” (非禮勿聽), meaning “do not listen to what is contrary to propriety.” Do not listen to inappropriate conversations. If a wife is scolding her husband, should you listen intently? No. That is not proper. When a husband returns home tired, he should rest before talking. You should not listen to such things. The third is “Bi-rye-mul-eon” (非禮勿言), meaning “do not speak what is contrary to propriety.” Do not speak words that are inappropriate. Do not lie. That is not proper. The fourth is “Bi-rye-mul-dong” (非禮勿動), meaning “do not move if it is contrary to propriety.” Do not move if it is not proper. This is similar to not acting.
Upholding Propriety from Childhood
We have always upheld these four principles, which is why we have come to heaven. You must memorize what I tell you. It is easy, isn’t it? Do not look at what is improper, do not listen to what is improper, do not speak what is improper. Is lying acceptable? No. That is improper. Do not move if it is improper. When I was in middle school, if someone said, “Kyung-young, let’s go to that fun bar,” would I have followed? No. As a student, that would have been improper. Should a student drink alcohol? No. It is not allowed. I had no time to play; I had to study. I did not move. I upheld these four principles from childhood, just as I was taught.
The Eight Actions and the Eight Desires
Our actions are eight: walking, standing, sitting, lying down, speaking, remaining silent, moving, and being still. We repeat these eight actions daily. We walk and stay, staying at home. We sit and lie down, lying down and sleeping. We walk, stand, sit, lie down, speak, remain silent, move, and stay still every day. These actions are “yang” (陽, positive). The actions themselves cannot commit sin. It is what accompanies them that matters. What accompanies them are the eight desires. These eight desires are driven by wealth, women, food, fame, sleep, clothing, housing, and children.
The 64 Afflictions and the 108 Afflictions
These eight desires, when combined with the eight actions, result in 64 afflictions. This is repeated daily. We perform our actions because of these eight desires. We are constantly moving because of wealth, women (or men), food, fame, sleep, clothing, housing, and children. Those who are going to heaven should not be entangled in these. Do not be entangled. Do not do what is not proper. This world, with its wealth, women, food, sleep, clothing, housing, and children, combined with our actions of walking, standing, sitting, lying down, speaking, remaining silent, moving, and being still, creates 64 afflictions. This is similar to the six sense faculties and six sense objects, which create 36 afflictions.
The 108 Afflictions Across Time
If we multiply these by the past, present, and future, we get 108 afflictions. This is the Buddhist concept of 108 afflictions. The Confucian concept is 64 afflictions multiplied by three (past, present, future), which equals 192 afflictions. For example, if you borrowed money yesterday, are you worried about it now? Yes. The day to repay it will come, so you worry about the future. Even as we sit here, some are worried about paying rent tomorrow. So, we must always multiply by three. We do not just worry about the present; we worry about the future as well. Thus, 108 afflictions arise, and 192 afflictions arise. If we use 6 to the power of 5, even more afflictions arise. You must understand this and not be entangled in these 200 or so afflictions if you wish to go to heaven.
Abandoning Afflictions and the Limitations of World Religions
Forget all of them. The God-man comes and encompasses all of this. Confucianism, Taoism, all world religions have no answers. As I said earlier, one should not seek. If you seek, you seek dust.
The Paradox of Seeking in Christianity
However, Christianity says, “Ask, and it will be given to you.” Does one obtain by asking? No. It is the opposite. The interpretation should be, “Those who seek shall not obtain.” Therefore, blessed individuals do not seek. They do not oppose what comes. They do not block what goes. If blessings come, they come; if blessings go, they go. If one runs around seeking something by force, it is driven by greed and avarice.
Seeking Heaven, Not Worldly Desires
Therefore, when it says, “Ask, and it will be given to you,” it means to seek heaven. It does not mean to seek these worldly things, these 8×8=64 things. Seeking them is futile. What should you seek? You should seek heaven.
Early Education and Mastery of Knowledge
I used to give these lectures to monks when I was a middle school student. Monks attending Dongguk University’s Buddhist College listened to these lectures from me. I studied extensively as a child. I mastered everything. I could write down the entire Tripitaka Koreana without looking at it. So, the monks were speechless.
The Melancholy of Childhood in Temples
I often recall my time in temples. The suffering of being in a temple as a child during holidays is something you might not understand. When it was Chuseok (Korean Thanksgiving), while others went home to their families, I felt a strange sadness. Being with the monks, I would fall into a kind of melancholy. That’s how it is in temples. When the leaves start to fall, and autumn arrives, it becomes lonely. The monks would often feel this way during holidays.
The Beauty of Temples and the Shared Sadness
I stayed in six different temples. There were also sons of church pastors. Each temple was incredibly beautiful. They were so, so beautiful. Sitting in such beautiful places, looking at the sad faces of the monks, I would also fall into depression.
The Reincarnation of Nam In-soo as Jo Myeong-seop
Nam In-soo, after death, was reincarnated as Jo Myeong-seop. We confirmed this. Jo Myeong-seop’s song is “Silla Dalbam” (Silla Moonlight).
The End of Reincarnation and the Secret Judgment
It is amazing, isn’t it? We do not simply disappear; we have been reincarnating until now. However, reincarnation ended on January 1, 2011. There is no more reincarnation as humans. Everyone goes to animals, and judgment is complete. Did I announce that I would come to judge? No. I came like a thief. I came like a thief and judged like a thief.
The Invisible Presence of the God-man
Will my arrival here be visible in reality? No, it is not visible. Did I travel back and forth to heaven in this form? Yes, I did. This image is a representation of that. But you do not know that I travel back and forth to heaven. My physical body is elsewhere. However, I land on Earth in this form, observe, and then disappear.
The Unseen Celestial Movements
It is magnificent, isn’t it? But this is nothing. Far more incredible scenes unfold in heaven, but you cannot see them. This is just one small glimpse I am showing you. When I travel, the heavenly armies and angels are waiting, as seen by the sea. They descend with the angels. The angels who are to travel do not arrive beforehand. They move when I descend. Will I be visible to your human eyes? No, I am not visible. Even when I am at Heaven House, it is the angels who are doing things. You humans have not seen me. So, you must always think that the God-man is watching, even when I am not physically present.
The Stained Glass and the View of the Universe
The last scene shows stained glass. That kind of color should be visible. The heavens appear that way. The interior is not covered with blue glass. The cosmic space is clearly visible like that.
The Clarity of the Heavens and the Absence of Pollution
The closest galaxy visible from Baekgung (White Palace) is shown there. Baekgung is a galaxy, and the closest galaxy visible from Baekgung appears like that. It must be magnificent like that. The colors are well done. If there were blue glass, it would be Earth. Why is it so clear? If you go to Canada in America, you will see the sky at night, and the stars seem to pour down. Why? Because there is less pollution, less dust. In Baekgung, is there dust? No. The Milky Way and stars in the sky seem to pour down before your eyes, just like that. It is so magnificent. Just looking at the stars is never boring. When we were young, we would look at the sky from the wooden floor, and it was full of stars. The Milky Way would stretch from east to west every night, and you could count each star. The sky was completely a star country unfolding before your eyes. When you see it like that, it means the air is incredibly good.
The Unique Properties of Baekgung’s Matter
That is how beautiful the sky in Baekgung is. So, we should not have blue glass. The stained glass in Baekgung is actually blocked without actual glass. Yet, it is not made of any material. It is blocked, but if you put your hand through, your hand goes in. When you pull it out, it returns to its original state. That is the kind of glass it is. Here, if you hit glass, it breaks. In Baekgung, all matter communicates with us. We communicate with buildings, like security guards. All matter in Baekgung seems solid, but it moves. It communicates.
The Responsive Environment of Baekgung
“Move aside,” and it moves. “I am entering,” and if you show that intention, it opens. There is no complicated opening and closing. It is interesting, isn’t it? I like the last picture. Now, to conclude, the Chief Director has something to say. This will be given or sold. This means, “Pay money and eat.” They are providing a Hanwoo (Korean beef) set menu for Chuseok, but it was very difficult to get Hanwoo for Chuseok. The price also increased significantly. But they prepared it for you to enjoy during the concert. This is because there are many changes this Chuseok. In the morning, you will have an audience, and after that, you will attend a live performance at Heaven House. You will have time to participate. The cost is 50,000 won, which is only for the Hanwoo set meal. So, do not feel burdened. And as I said earlier, do not rush home after the event. Instead, for this long Chuseok holiday, I will sell tickets for you to dine with the God-man at Heaven House.
The Chuseok Event and the Divine Blessing
Whether I will come or not, you can anticipate and enjoy the five-hour “Kairos” time at Heaven House. They prepared the stage until late last night, with sound, lighting, and all equipment that cannot be experienced anywhere else. It is better than any hotel, so I hope you will join the live performance there. Thank you.
The Granting of Level 1-Gyeong-Mu
The tickets are for the God-man. Yes, you must pay. In the name of Huh Kyung-young, the God-man, I command that all angels who performed songs today, all angels who came to Korea, and simultaneously, their families and ancestors, shall enter Level 1-Gyeong-Mu. In the name of Huh Kyung-young, the God-man, I command that all angels watching on YouTube, and their families and ancestors, shall enter Level 1-Gyeong-Mu. In the name of Huh Kyung-young, the God-man, I command that all angels who received blessings, Baekgung nameplates, construction funds, and registered for the Jeonghae movement, and all angels who came with a new identity, and their families and ancestors, shall enter Level 1-Gyeong-Mu. Now, the God grants the overall level.
Healing and Expulsion of Evil Spirits
All angels who came to Heaven House today, and their families, and all angels watching on YouTube, and their families, are all angels; enter. May all illnesses be cured. All evil spirits attached to bodies and in homes, depart.
The Final Blessing of Level 1-Gyeong-Mu
Once again, I command that all angels, their families, and ancestors shall enter Level 1-Gyeong-Mu. All angels watching on YouTube, and their families and ancestors, shall enter Level 1-Gyeong-Mu. We offer our gratitude to the God-man today.

What is the core message about human suffering? Human suffering stems from eight types of pain and 64 types of desires, which can only be overcome by seeking heaven rather than worldly attachments.

Hukyeongyeong’s teachings emphasize overcoming human suffering by seeking heaven instead of worldly attachments .
Human suffering is categorized into eight types of pain and 64 types of desires .
- The eight types of pain are:
- The pain of not getting what you want .
- The pain of separation from loved ones (애별리고) .
- This suggests that temporary human love can lead to suffering .
- In contrast, loving an eternal being like Hukyeongyeong or Baekgung (heaven) avoids such pain .
- The pain of encountering those you resent (원수회고) .
- This implies that holding grudges or resentment will inevitably lead to painful encounters .
- The pain of the five aggregates (오온고) .
- The five aggregates are form (material things), sensation (feelings), perception (thoughts), mental formations (reactions), and consciousness (information) .
- These five aggregates create countless worries and desires, leading to suffering .
- For example, seeing an attractive person (form) can quickly change one’s feelings, thoughts, and actions, leading to complex situations like divorce and new relationships .
- The speaker shares an anecdote about a beautiful secretary who was hired to keep the chairman happy, illustrating how “form” can influence behavior and lead to complicated desires .
- The speaker also mentions a case where an elevator operator became a wealthy chairman’s second wife and had a child, highlighting how physical attraction (form) can lead to significant life changes .
- The speaker emphasizes that form itself is not inherently problematic; it is the subsequent sensations, perceptions, and actions that create suffering .
- The pain of birth (생고) .
- The pain of old age (노고) .
- The pain of sickness (병고) .
- The pain of death (사고) .
- These eight pains are considered illusions in this “virtual world” .
- To escape these pains, one must detach from worldly possessions like homes, children, and even one’s own body, as these are temporary .
- The ultimate goal is to go to Baekgung Heaven, an eternal realm .
To avoid suffering, one must practice four principles of propriety (사례) .
- Do not look at what is improper (비례물시) .
- For example, even if someone is beautiful, if it’s improper to desire them, one should not .
- Do not listen to what is improper (비례물청) .
- For instance, if a couple is arguing with harsh words, one should not listen intently .
- Similarly, if a spouse is tired after work, it’s improper to immediately burden them with complaints .
- Do not speak what is improper (비례물언) .
- This includes not lying, as lying is considered improper .
- Do not move or act improperly (비례물동) .
- The speaker gives an example from his youth: he would not go to a bar with friends because it was improper for a student .
- He also states that he wouldn’t waste time playing when he should be studying .
- Adhering to these principles is crucial for entering heaven .
The 64 types of desires arise from the combination of eight human actions and eight worldly desires .
- The eight human actions (행주좌와 음묵동정) are: walking, standing, sitting, lying down, speaking, remaining silent, moving, and staying still .
- The eight worldly desires (팔욕) are: wealth, sex, food, fame, sleep, clothing, housing, and children .
- These desires drive human actions .
- Multiplying these 8 actions by 8 desires results in 64 types of worries or attachments .
- When considering the past, present, and future, these 64 desires multiply by three, leading to 192 types of worries .
- This is similar to the Buddhist concept of 108 afflictions (번뇌) .
- Those destined for heaven should not be bound by these numerous worries .
- All worldly religions and philosophies, such as Confucianism, Taoism, and Buddhism, offer no ultimate solution to these problems .
- The speaker criticizes the Christian teaching “Ask, and it will be given to you,” stating that asking for worldly things is futile .
- He reinterprets this as asking for heaven, not earthly desires .
- True blessings come without seeking; one should not cling to what comes or goes .
The Haneulgung (Heavenly Palace) is described as a sacred and unique place .
- It is located in a valley shaped like an onion, with streams flowing from north to south, similar to the Han River in Seoul .
- The surrounding mountains are also described as onion-shaped .
- The land is said to produce “cow gold” (소 금속), and the area is believed to be where a divine being who rules the universe briefly resides in human form for 36 years and 88 days .
- The sound of a cow’s cry (소울음 소리) has been heard there for 10 years, which is interpreted as a sign from ancient prophecies (경암유록) indicating the arrival of a divine being (우명지) .
- The area is also unusual for having about 20 hotels in a mountain valley, which is seen as a miraculous occurrence, as such development would normally be impossible .
- These hotels are interpreted as representing the “womb of women,” a place for procreation .
- The speaker claims that these hotels were built by people seemingly “possessed by ghosts” and then failed, allowing him to acquire them without effort, fulfilling a divine plan .
- The mountain behind Haneulgung is Goryeongsan (고령산), meaning “High Spirit Mountain,” signifying the presence of the highest deity .
- This name was given thousands of years ago, and kings in the Joseon Dynasty considered it when choosing a capital .
- Goryeongsan is associated with Samgaksan (삼각산), which is considered the “son” of Goryeongsan, while Bugaksan is the “grandson” .
- The speaker claims to have appeared on Goryeongsan .
- The terrain of Haneulgung is said to be identical to Seoul, with Nogosan corresponding to Namsan and Samgaksan to Gwanaksan .
- Haneulgung is considered a “십성지“ (ten-star land), the best land on Earth, where a divine being (신인) comes to achieve ten victories .
- Seoul is also considered a prime location but lacks Goryeongsan, whereas Haneulgung is protected by Goryeongsan and is where the divine being directly resides .
- Historically, kings were forbidden from building homes or graves on Goryeongsan (어금혈봉처), indicating its sacredness and the prophecy that whoever built there would become king .
- This prohibition prevented any structures from being built until the speaker’s arrival .
- The speaker’s family name, Heo (허), is prophesied in ancient texts (공전멸 신인출), meaning “empty field, destroy soldiers,” which implies that when soldiers are eliminated from the character for “money” (돈 전), only the “Heo” (허) part remains, signifying the arrival of someone with the Heo surname .
- The speaker claims to have studied extensively since childhood, even teaching Buddhist monks at Dongguk University when he was a middle school student, demonstrating his comprehensive understanding of all knowledge .
The concept of reincarnation (윤회) ended on January 1, 2011 .
- Humans will no longer be reincarnated as humans but as animals, signifying the end of judgment .
- The divine being came “like a thief” to carry out this judgment, without prior announcement .
The speaker describes his divine movements and interactions with heavenly armies and angels .
- He can travel from Baekgung to Earth in one second .
- His movements are accompanied by heavenly armies and angels, though humans cannot see them .
- Humans only perceive the “virtual world” (가상 세계), while divine beings see both the virtual and real worlds (실상) .
- He illustrates this with an image of a beautiful, clear night sky filled with stars, which is how the sky appears in Baekgung due to the absence of pollution .
- The materials in Baekgung are unique; they appear solid but can be passed through and respond to intent, demonstrating a form of communication .
The event includes various performances and announcements .
- Several individuals, referred to as “angels,” perform songs .
- The speaker praises their performances, sometimes giving perfect scores and even financial bonuses .
- He also shares personal anecdotes related to the songs, such as memories of his childhood in temples during holidays .
- An announcement is made about a Chuseok (Korean Thanksgiving) event at Haneulgung, offering a special Hanwoo (Korean beef) meal and a live concert for 50,000 won .
The speaker bestows blessings and “Level 1” status upon attendees, their families, and ancestors, as well as those watching on YouTube .
- He commands all illnesses and evil spirits to depart .

How can one escape suffering on Earth? By understanding the laws of human suffering and seeking Heaven instead of worldly desires.

Welcoming Remarks and Prayers
The event began with a welcome to all attendees, referred to as “angels” and “archangels,” and included prayers and songs.

1.1. Opening Ceremony

The event started by welcoming all “angels” and “archangels,” especially those attending for the first time .
Attendees were encouraged to think of the Divine Being and receive blessings .
The Divine Being’s Descent Staff was raised, followed by a prayer for the awakening of souls and the Heavenly Holy Spirit .
Songs were performed, praising the Divine Being as the World Emperor who rules heaven and earth and judges life and the afterlife .
The ceremony included a song about New Jerusalem, described as a land of promise where light is consumed, and pure gratitude breathes the spirit of heaven .
The Significance of Haneulgung (Heavenly Palace)
Haneulgung is described as a sacred and unique place, prophesied to be where a divine being appears, and its geographical features mirror those of Seoul, but with a higher spiritual significance.

2.1. Prophecies and Geographical Significance

The sound of a cow’s moo, heard for ten years, is interpreted as a prophecy from Gyeogam Yurok (a Korean prophecy book) called Umyungji, meaning “cow’s cry” .
Umyungji is identified with Haneulgung, which is located in a valley shaped like an onion, with two lakes (Majang Lake and Gisan Lake) on either side .
The area’s rivers flow from west to east, similar to the Han River in Seoul, and the surrounding mountains are also onion-shaped .
The land is said to have three dragon heads and produce gold, signifying its sacred nature .
It is prophesied that a divine being who governs the universe will temporarily visit this land in human form for 36 years and 88 days, marking the beginning of the Last Judgment .
Being at Haneulgung is considered a great privilege, as it is the only place where the prophesied cow’s moo can be heard .

2.2. Haneulgung’s Unique Features and Prophetic Role

The area around Haneulgung contains about 20 hotels in a valley, which is unusual for a mountainous region near Seoul .
This location is metaphorically described as a “woman’s womb,” with the flowing stream representing the “vagina,” indicating a place of creation and birth .
The hotels were built by people who seemed “possessed” and then failed, allowing the Divine Being to acquire them without effort, fulfilling a divine plan .
The mountain behind Haneulgung is called Goryeongsan, meaning “high spirit mountain,” indicating it is where the highest deity resides .
This name was given thousands of years ago, and kings during the Joseon Dynasty considered Goryeongsan and Samgaksan when choosing a capital .
Goryeongsan is considered the “father” of Samgaksan (the son) and Bugaksan (the grandson), and the Divine Being is said to have appeared on Goryeongsan .
The geography of Haneulgung is identical to Seoul, but with a crucial difference: Seoul is a prime location without Goryeongsan, whereas Haneulgung is a prime location protected by Goryeongsan, where the Divine Being directly resides .
Haneulgung is known as Sipseongji, the best land on Earth, where the Divine Being will appear and achieve ten victories .
Historically, kings were forbidden from building temples or graves on Goryeongsan (known as Eogeumhyeolbongcheo), because doing so would make them the king of the nation, thus preserving the site for the Divine Being’s arrival .
Prophecies describe the Divine Being’s arrival with various titles, including:
Umyungji Sininchul: The Divine Being appears in a field where a cow moos .
Channae Sininchul: The Divine Being comes from heaven with heavenly authority .
Seopan Sininchul: The Divine Being is eloquent, skilled in writing, and has excellent judgment .
Hwaseongbuji Sininchul: The Divine Being’s surname is unknown .
Eonododan Sininchul: The Divine Being appears in an era where words, writing, and morality are broken .
Sado Budo Sininchul: The Divine Being comes from a peninsula that is both an island and not an island (referring to the Korean Peninsula) .
Sain Buin Sininchul: The Divine Being is human but also not human .
Mubujija Sininchul: The Divine Being is an orphan without a father, referring to Heo Kyung-young .
The surname of the Divine Being is also prophesied as Heo (허), derived from the phrase Gongjeon Myeolbyeong Sininchul, which means “empty the money, kill the soldiers” .
This phrase implies that if soldiers (병사) are removed from the character for money (돈 전), only the empty space (허) remains, representing the surname Heo .
Overcoming Human Suffering and Seeking Heaven
Human life is filled with eight types of suffering, which can be overcome by adhering to four principles of propriety and focusing on the eternal Heavenly Kingdom rather than worldly desires.

3.1. The Eight Sufferings of Humanity

Humans experience eight sufferings (Palgo), which those destined for heaven should not endure .
The first four sufferings are:
Guhadeukgo: The pain of not getting what one desires .
Aebyeoligo: The pain of separation from loved ones .
Wonjeung Hoego: The pain of encountering those one resents .
Onyun Seonggo: The suffering caused by the five skandhas (components of existence: form, sensation, perception, mental formations, consciousness) .
These five components (Oon) create 50,000 types of suffering .
Form (material things) triggers sensation, perception, mental formations, and consciousness, leading to rapid changes in one’s state of mind .
For example, seeing an attractive person can quickly lead to thoughts of divorce and new relationships, causing suffering .
The speaker recounts an experience with a beautiful secretary, illustrating how physical appearance can influence perceptions and actions .
The other four sufferings are:
Saenggo: The pain of birth .
Nogo: The pain of aging .
Byeonggo: The pain of illness .
Sago: The pain of death .
These eight sufferings are part of an illusionary world, and those who go to New Jerusalem will be free from them .
Therefore, one should not be attached to worldly possessions, family, or children, as they are temporary .
The ultimate goal is the Baekgung Cheonguk (White Palace Heaven), an eternal realm .

3.2. The Four Principles of Propriety (Sarye)

To overcome suffering, one must adhere to Sarye, four principles of propriety .
These principles are:
Bilye Mulsi: Do not look at what is improper .
Bilye Mulcheong: Do not listen to what is improper .
Bilye Mul-eon: Do not speak what is improper .
Bilye Mul-dong: Do not act improperly .
Adhering to these principles is crucial for entering heaven, and those present have already followed them for 129,600 years .
The speaker emphasizes that he followed these principles from a young age, avoiding temptations like going to bars as a student .

3.3. The Cycle of Desire and Suffering

Human actions (Haengju Jwa-wa Eomuk Dongjeong) are daily repetitions of walking, standing, sitting, lying down, speaking, remaining silent, moving, and staying still .
These actions are driven by eight desires (Palyok), which lead to 64 types of suffering .
These desires include wealth, sex, food, fame, sleep, clothing, housing, and children .
These desires cause constant movement and attachment in the world .
The combination of these desires and actions, multiplied by past, present, and future, results in 108 afflictions (108 Beonnoe) in Buddhism, or 192 afflictions in Confucianism (64 x 3) .
These afflictions arise from worries about past debts, present circumstances, and future obligations .
Those destined for heaven should not be entangled in these numerous afflictions .
All worldly religions and philosophies, including Confucianism, Taoism, and Buddhism, offer no ultimate solution to suffering .
Christianity’s teaching to “ask, and it will be given to you” is misinterpreted if applied to worldly desires; it refers to seeking the Heavenly Kingdom .
True blessings come without seeking, and one should not cling to worldly things .
Divine Presence and Heavenly Experiences
The speaker shares personal experiences and insights into the divine presence, the nature of reality, and the beauty of the Heavenly Palace.

4.1. Personal Experiences and Divine Nature

The speaker claims to have lectured monks at Dongguk University’s Buddhist College as a middle school student, demonstrating his early mastery of all knowledge .
He notes that he has never taken a day off in his life, constantly working for his mission .
The speaker mentions that the cycle of reincarnation ended on January 1, 2011, and humans will no longer be reborn as humans but as animals, signifying the completion of judgment .
The Divine Being arrived “like a thief” to conduct judgment, meaning without prior announcement .
The speaker describes his own movements between heaven and earth, which are invisible to human eyes but are accompanied by heavenly armies and angels .
He explains that humans only perceive the phenomenal world (a virtual reality), while he and the angels see both the real world and the virtual world .
In heaven, the virtual world becomes real, and one can perceive both realities simultaneously .

4.2. The Beauty and Nature of Baekgung (White Palace)

The speaker describes the beauty of Baekgung, where the sky is clear, and stars and galaxies are visible as if they are pouring down .
This clarity is due to the absence of dust and pollution, unlike Earth .
The sky in Baekgung is so beautiful that one can spend hours just looking at the stars .
The materials in Baekgung are unique; for example, a seemingly solid glass can be passed through by hand and then return to its original state .
All materials in Baekgung can communicate and respond to intentions, such as a wall moving aside when one wishes to pass through .
Event Activities and Blessings
The event concluded with announcements about a Chuseok concert, the sale of special food, and blessings bestowed upon attendees and viewers.

5.1. Chuseok Concert and Offerings

An announcement was made for a Chuseok (Korean Thanksgiving) concert featuring a hanwoo (Korean beef) set menu, costing 50,000 won .
Attendees were encouraged to stay for the concert rather than rushing home, to enjoy the holiday with the Divine Being .
The concert venue was prepared with high-quality sound and equipment, surpassing hotel standards .
Tickets for the concert were sold, with the speaker humorously noting that attendees must pay .

5.2. Blessings and Healing

The Divine Being bestowed Level 1 blessings upon all angels who performed songs, attended the event, and watched on YouTube, including their families and ancestors .
Blessings were also given to those who received blessings, Baekgung nameplates, construction funds, and registered for the Jeonghoe Movement .
The Divine Being prayed for the healing of all illnesses and the expulsion of evil spirits from bodies and homes .

What is the core message about human suffering? Human suffering stems from eight types of pain and 108 or 192 kinds of delusions, but focusing on the spiritual realm can transcend these earthly attachments.

The event welcomed angels and archangels to meet the divine being and receive blessings .
The ceremony included a divine being’s descent ritual and prayers for spiritual awakening .
Attendees offered a song called “New Jerusalem” .
The speaker explained that the sound of a cow mooing, mentioned in ancient texts, refers to Haneulgung (Sky Palace) .
Haneulgung is described as a special place with a unique geographical layout, similar to Seoul, but with a divine presence .
- The surrounding mountains are shaped like an onion, and the land is said to contain gold .
- The highest mountain, Goryeongsan, means “mountain where the highest spirit resides” .
- Kings in the Joseon Dynasty chose Seoul as their capital after seeing Goryeongsan and Samgaksan .
- Goryeongsan is considered a sacred place where a divine being is present, unlike other famous mountains .
- The area is also described as a “womb” or “uterus” due to its shape, which is why many hotels were built there .
- These hotels failed, allowing the speaker to acquire them easily, suggesting a divine plan .
Prophecies foretell the arrival of a divine being in a field where cows moo, who will have specific characteristics like being an orphan and having a unique surname .
The speaker emphasized that Haneulgung is a “ten-star land,” a place where a divine being comes to achieve ten victories .
Kings historically avoided building on Goryeongsan because it was forbidden, signifying its sacredness for a future divine ruler .
Human suffering comes from eight pains and many delusions, but focusing on the spiritual realm can transcend these earthly attachments .
- The eight sufferings include:
- Not getting what you want .
- Separation from loved ones .
- Meeting those you hate .
- The suffering of the five skandhas (form, sensation, perception, mental formations, consciousness) .
- Birth, old age, sickness, and death .
To avoid suffering, one must follow the “Four Rites”:
- Do not look at what is not proper .
- Do not listen to what is not proper .
- Do not speak what is not proper .
- Do not move or act if it is not proper .
Human actions are driven by eight desires: wealth, sex, food, fame, sleep, clothing, housing, and children .
- These desires, combined with daily actions, create 64 types of delusions .
- Considering past, present, and future, these delusions multiply to 108 (Buddhist view) or 192 (Confucian view) .
All earthly attachments are temporary and lead to suffering; only seeking heaven brings true fulfillment .
The speaker claims to have mastered all religious teachings from a young age .
The event featured various musical performances .
The speaker mentioned that reincarnation for humans ended on January 1, 2011, and now humans are judged and reincarnated as animals .
The speaker described their divine travels, invisible to humans, and the nature of heaven as a place where both the real and virtual worlds are visible .
- Heaven’s environment is pristine, with stars visible as if they are falling .
- Materials in heaven are interactive and respond to thought .
The event concluded with a special Chuseok (Korean Thanksgiving) dinner and live performance, with tickets costing 50,000 won .
The speaker bestowed blessings and “level 1” status upon attendees, their families, and ancestors, including those watching online .

국 방복법에서 오실 우리 천사님, 대천사님 모두 반갑습니다. 오늘 처음 오신 천사님 모두 환영합니다. 오신 천사님, 대천사님, 오늘도 신인님을 아련하게 생각하시고, 신인님의 은총을 참되게 받으시기 바랍니다. 움직여야 합니다.

예. 신님 강탄봉 올립니다. 시작. 신인님 강탄봉 올립니다.

반갑습니다. 앉아주세요. 저기, 여기 보이게 앉아야 합니다. 예.

요요요 안에 오, 안으로 앉아주세요. 제자리로 돌아가서 앉으시면 됩니다. 네. 신님께 감사의 큰 박수 올립니다.

네. 먼저 신게 신가를 올립니다. 내려오신 시승을 하시며 기도하십니다. 영혼의 길을 깨어나라, 하늘의 성망의 우리여.

온 세상하여 한구 시와 세계어 내게 안 되신이여, 예언이시오, 전신하원내. 그게 있으니 우리 모두여 평화를 드리세. 하늘의 사노라, 성령님 오셨네. 황제시여, 세계 황제시여, 이 세상과 하늘을 다스리시며.

이 생내생, 다스리시는 심판수시라. 우리 모두 창조주이신 만나오니, 그래, 그 사랑, 그 사랑 함께 무릎 꿇습니다. 그 이름을 영원히 부르리. 세계 종의 사랑, 세계 황제시여, 영성님 그 이름은 영광이 부르리.

지사나 내게 언제시의 시어. 예. 다음은 하늘 약속의 땅, 새 예루살렘 성을 올립니다. 방의 삶이 빛을 먹은 곳, 순결한 감사는 하늘을 숨 쉬는 영의 현상.

풍선한국시, 구불구불 거대한 길을 본 곳. 수심을 받은 곳, 부드러운 내 사무위로 가라. 불수는 영들, 하늘을 품은 거대한 순경사. 모여 세상을 지키는 약속에, 치기 전에 불림이 되는 곳.

그 속에 깨어나는 사정체가 살아순신. 먼 곳 친구의 심장난, 하늘 승지. 태어났다, 신비에, 신승지. 하늘이 예비하신 자리, 만장소의 왕명의 장군을 자리, 신한.

자식이 가져없기 하늘과 더불어 청령용이 멋으르며, 저 하늘이 나라를 오른다 못한 관계영 사자에 못 사리, 만게한 성주 명이를 돌고서 기도받은 순수님, 맑은 천수가 속살 보원 둥글둥글 산출 줄빛 호황이 다를 보고 있네. 성도여, 금빛이가 세상 밖으로 나오리라, 귀인과 복의 자리라며 용하이, 새생명의 할뿐이고 있을지, 주여, 검과 소리, 신님의 강력한 말씀하신 말씀을 듣는 이곳이 지나고 길이 이 열리네. 여긴 하늘 신승지, 별지 영국이 노래하네. 상이 마을 걸고 사랑이 속사이이 땅에 준비가 되어 있네.

상의 전국이 여기 있으니, 성리의 말씀이 내 아침에 숨겨지실지, 개변하고 세시의 열리, 나는 이여 속의 땅이여, 세상을 깨우리라. 하늘이여, 약속의 땅이여, 주의 섬리로 나를 밝히 하늘 우리여, 약속의 땅이여, 영원히 빛을 먹으리라. 성금자회 성금입니다.입니다. 서울음 소리가 10년째 들리죠? 네.

어, 저거는 막 집이 진동하는 소리야. 근데 저게 용서리가 아니라 소울음 소리예요. 네. 소리는 용으로 흘러내는 소리 같은데, 경유록에는 뭘로 나와 있죠? 소서.

응. 경암유록에 우명지. 우명지죠. 네는 우성 우성제야 우성, 소름 소리죠.

네. 제야 들판에서 소가 온다, 우성제야, 알겠죠? 그거를 우리는 뭐라 그래요? 우명지라 그러죠. 네. 우명지 그러니까 우명지가 하늘궁이다.

그러니까 하늘이 이렇게 있으면은, 지금 지도에서 봤죠? 하늘궁이 이렇게 있죠. 그러면 양파처럼 요렇게 된 골짜기, 양쪽에 있지? 네. 봤어, 안 봤어요? 봤죠. 그러면 개천은 여기가 마장호소가 있죠.

여기는 기산호소가 있죠. 그럼. 북쪽에서 이렇게 물이 흘러내리고, 이 산이 이렇게 돌며 돌아옵니다. 송추로 가죠.

그래서 여기 중간에 개천이 있지. 네. 네. 이렇게 이게 서쪽에서 동쪽으로 흐르는 서울입니다.

서울이 중앙에 있으면 한강이 동쪽에서 와요. 서쪽에서 와요. 천호동 쪽에서 오죠. 동쪽에서 와서 이렇게 서쪽으로 인천 아파트 쪽으로 내려가죠.

여기 그렇게 돼 있어. 안 돼 있어? 돼. 있어. 여기 하늘공을 올리해서 여기 삼거리 쪽에 개천 따라와서 이렇게 들어온다.

그렇죠? 그럴 때 여기서 개천이 이러 오지. 네. 길 따라오죠. 이게 한강이라고 보면 돼.

아멘. 그러니까 이게 한강이고, 여기에 이렇게 둘러싸인 산들이 양파처럼 돼 있죠. 네. 이렇게 산이 돼 있지.

뒤집어진 산이 있나? 없어요. 전부 산이 양파야. 그다음에 여기서 용 꼬리가 이렇게 북쪽으로 흘러가죠. 네.

그러면서 이게 전부 용들이 용의 머리가 세 개야, 33용 대가리가 모여 있는데, 땅은 소 금속이 나는 땅이다. 여기에 신이 우주를 지배하는 신이 인간의 몸으로 잠시 왔다가 간다. 그 잠시가 몇 년? 36년. 362년.

88일. 88일. 이거는 다 나와 있는 거예요. 그 인간들이 이걸 모르는 거야.

알겠죠? 네. 그럼 이때가 이제 말세 시작 때이고, 말세 심판이 시작되는 거죠. 그러니까 이 우주는 나와 있는데, 이 소리 나는데 들어봤어요? 하늘공이 와야 듣는 거야. 아멘.

그러니까 이런 자리에 왔다는 건 대단한 겁니다. 또 하나는 우리나라 역사 일부분에. 그런 이야기입니다. 골짜기에 호텔이 한 20개 있는데, 허가가 날 수 있나? 아, 이런 고산골에 예를 들어서 서울 주변에 호텔 지을 자리가 그렇게 없나? 안에 22개가 있어요.

그러면 이 안에 한 20개 호텔이 우리 영성 센터도 옛날에 호텔이었어, 말하면 호텔을 좀 개조한 거야 우리. 그러면 이 20개 정도의 호텔이 들어 있는 이런 자리가 세상에 있을 수 있나? 없어요. 없죠. 그러니까 이 자리는 뭐 하는 자리요? 여성들의 자궁자리야.

그죠? 네. 그래 가지고 여기서 물이 이렇게 내려가죠. 네. 이리 내려가서 이 물이 합쳐지기 전에 또 통해서 서로 내려가지.

한강이 그래. 서울에 천개 청계천 물이 한강으로 가서 합류해서 내려가? 안 내려가? 내려가. 내려가죠. 서울과 똑같은 형국을 하고 있어.

알겠죠? 그래요, 산들이 뒤에 있는, 위에 있는 산, 고령산이 중요한 것은 높을 고자죠. 네. 가장 높은 영은 무슨 영자예요? 신령. 영자죠.

가장 높은 신이 있는 산이다. 우리나라 산 중에 고령산이 있나? 없어요. 없어요. 여기만 높은 신이 있는 산이다.

그래서 저 산 이름 내가 지었나? 아니요. 몇 천 년 전에 지었어요. 그래서 조선 시대 때 임금이 보고 수도를 정할 때 이 고령산하고 삼각산을 보고 수도를 정한 거야. 세상에 개성에 그거는 무슨 산맥이지? 개성 송학사님 무슨 산맥이야? 마식령산맥이잖아.

그럼 마식령산맥의 끝이 송산이야. 송산은 고령산을 끼고 있지 않아. 응. 뚜껑 다 이거 이거 냄새 때문에 자꾸.

응. 눈이 안. 좋아. 자, 고령산은 삼각산에는 있죠? 네.

근데 송학산에 고령산이 있나? 무슨 산이 있지? 뒤에 뒤에 수리산. 수리산. 아니야. 내가 강의를 했던 것도 다 잊어버렸네.

거기는 고령산이 없고 두문산이나 이런 것만 있지, 고령산이 없어. 그게 가장 높은 신이 있는 산이다. 그러니까 이 신의 아들이 북산이야. 예.

저 손자가 부각산이고 아들이 삼각산이야. 그래. 안 그래요? 그러니까 고령산에 내가 나타난 거야. 이게 고령산이야.

총한테 이렇게 생겼나? 아니요. 그렇지만 이 지형이 서울하고 똑같죠. 예. 서울하고 비슷하지.

이렇게 다 여기 서울에 남산이 여기 있는데, 여기서 서울에는 여기 남산이 있지. 네. 여기서 남산은 노고산이야. 아.

이제 이해하죠? 어, 이렇게 돼 있고, 여기서 삼각산은 서울에서는 관악산이야. 관악산이 있죠. 네. 이게 여기서는 삼각산이야.

서울에 관악산이죠. 똑같이 서울하고. 그러니까 서울하고 똑같은 지역인데, 여기는 십성지고, 십성지가 지구에서 제일 좋은 터다. 말이야.

여기서는 십성지인데, 서울은 세계에서 제일 좋은 명당이야. 신기하죠? 그러니까 서울은 고령산이 없는 명당이고, 여기는 고령산이 신이 보살피는 명당이고, 여기는 신이 직접 와서 있는 자리다. 세 개죠. 그래서 여기에서 태어난 사람들이라든지, 생명이 태어나서, 그래서 세계 예루살렘 성이 형성된 것이야.

그러니까 여기에서 애들이 많이 태어나고, 남녀들이 와서 호텔에서 자고, 또 애를 많이 낳는 거야. 낳는 곳이야. 맞잖아요. 그다음에 올라오는데 개천 있죠.

아, 그 여성들의 질이야. 질, 그죠? 그러면 이게 여자의 자궁이 이렇게 다 쌓여 있는 것이에요. 그래서 호텔 짓고 싶은 사람이 진 게 아니라 무슨 귀신한테 홀린듯이 와 가지고 호텔을 잘 되게 하는 거야. 그런데 어쨌든 내가 가는 자리에는 이런 이상한 일이 벌어져 있단 말이야.

그래서 숨을 곳이 없는 호텔이 있는데, 이 호텔이 열심히 지었다가 바로 중국 가주들이 망해 버려. 딱 망하니까 내가 애를 쓰지 않고 와 가지고 매입을 해 버려. 천, 알겠죠? 이 건설은 내가 와서 이걸 건설하려면 시간이 얼마나 걸리겠어. 그러니까 이미 몇십 년 전에 준비를 다 해 놨고, 만약에 여기서 장사가 잘 됐으면 그 사람들이 호텔을 팔까, 아무리 비싸게 줘도 안 판다고요.

근데 이게 천운이 시운을 맞춰 가지고 땅값이 내가 딱 돌아서게 돼. 알겠죠? 우리가 우성제야, 알겠죠? 운명 대야, 뒤에 뭐가 빠져 있지? 석자, 신출, 신인출, 신인이 온다. 알겠죠? 네. 소울이 나는 들판에 신인이 온다.

야라는 건 산도 있고 들도 있는데 말이야. 알겠지? 그래서 야산이라고 하잖아. 야는 산인들도 있는 들을 말해. 그러니까 그런 곳에 신인이 하늘에서 온다.

성산, 그러니까 우성제야, 신인출. 그다음에 무슨 신인출? 찬내 신인출. 하늘에서 하늘의 권세를 지닌 자가, 권세를 진 자가 오는 신인출. 또 무슨 신? 서판 신인출.

얼굴이 그럴듯하고 말도 잘하고 글도 잘 쓰고 판단력이 뛰어난 사람이죠. 신은 서판 신인출. 내가 여기 온 것도 판단력이 뛰어나니까. 오지.

네, 어, 신인출, 그다음 또 무슨 신인출, 화성부지 신인출, 성을 알 수 없어 그냥 안 그래요, 화성부지 신인출, 또 무슨 무슨 신인출, 언어도단 신인출, 말과 글과 도가 끊어진 시대죠. 언어도단 신인출, 그다음 또 무슨 신인출, 사인부, 사도부도 신인출, 섬이면서 섬도 아닌, 그래 안 섬이면서 섬도 아닌 반도에서 신인해 온다, 한반도죠. 사도부도 신인출, 그다음에 사인부인 신인출, 사람이면서, 또 사람이 아니다. 불린, 신인출.

그러면 이게 몇 개냐면, 33개예요. 무부지자 신인출, 아버지가 없는 자녀가 오는데, 그 전쟁 고아야, 그게 호경령이 그 신인출. 그죠? 십성지, 여기 십성지지. 신 아들, 이게 세 개가 나한테 맞춰져요.

알겠죠? 거기에서 제일 신인에서 제일 잘 맞는 게 신인에서 내 성시가 나와 있는 게 뭐지? 공전, 멸병. 공전멸 신인출이지. 네. 비어라.

뭘 비어? 김자를 비워라. 그렇죠? 요거는 돈전자지. 예. 그럼 요거는 창이야.

창, 군인이야. 병사. 씨를 든 병사가서 있으면, 이게 돈이야. 알겠죠? 옛날에 그냥 칼 들고 창 들고 온 놈이 동네 오면, 동네 재산 다 가져가 버려.

그게 돈이라는 거야. 공전 멸병, 병사를 죽여 버리래. 병사, 그죠? 그러면 돈 전자에서 병사를 죽이면, 요걸 두 개 다 죽어 버리지. 네.

없어져 버리지. 돈만 남네. 돈을 김실을 비워라. 그러면 김의 허식이 남아.

네. 맞아, 안 맞아요? 네. 다른 김씨는 남는 게 없어. 예.

그러니까 김의 허시라는이, 허시성을 가진 자가 오는 거야, 그래서 여기서는 공전멸, 신인출, 정까지 나와 있지, 뭐 내 성부터 안 나와 있는 게 없다는 거야. 오늘 이야기하려고 하는 것은, 음, 요게 아닙니다. 왜냐하면, 풍수를 내가 그냥 이야기해 주는 거일 뿐이거든요. 네, 알겠죠? 네, 하루공트가 대단하죠.

네. 그걸 여러분이 올 때마다 여기서 십성지라는 건 알아야 돼. 네. 십성은 세계 역사의 신인이 오는 자리, 십성 지지야.

네. 신인출, 알겠죠? 그 열 가지를 승리한다는 거야. 네. 그런데 여러분이 꼭 알아놔야 될 것은, 여기를 옛날 조선 시대 때 고령산이 너무 세니까 삼각산에다 왕궁을 만들었거든요.

그런데 고령산이 자리가 무서워서 뭐 했다고? 어금혈봉처. 어금혈봉처는 뭐예요? 임금이, 임금이 뭐를 금해요? 집, 혈봉처. 혈, 절대로 묘자리나 집을 짓지 마라. 네.

혈봉척, 응. 어금 임금이 묘자리나 집을 짓지 마라, 이거야. 어금혈봉처야. 그러면 이 어금혈봉처가 임금이 집을 짓지 못하게 하는 자리야.

그래서 여기에 집이 없었던 거야, 알았죠? 아멘. 그렇지 않으면 여기 뭐 묘를 썼거나, 큰 절이 있었거나 했을 텐데 절을 못 지은 거야. 여기다. 여기가 큰 절터야.

만약에 해인사 같은 게 돌아왔으면, 그죠? 그러니까 내가 올 때까지 일체물이 못 하게 해 놨다, 그것도 알아야 됩니다. 네. 누가 와 봐도 서울이 가깝지, 컨설을 질 수 있어. 맞아, 맞아.

네. 절대 못 지어. 왜냐하면 임금이 금했다고, 여기다 절을 짓면 그 사람이 나라의 왕이 되는 거야. 알겠죠? 그래서 대단한 자리입니다.

음. 내가 이번에 뭐 이렇게 우연하게 뭐가 되는 게 아닙니다. 네. 예.

그래서 여러분들이 아무리 우리가 묘자리를 구하지만, 인간이 할 수 없는 여덟 가지 고통이 뭐죠? 인간이 할 수 없는 팔고, 구를 듣고, 네. 구부를 듣고, 그러니까 우리는 이런 쓸데없는 고통을 할 필요가 없어요. 봐요. 구하는 것은 절대로 얻지 못하는 고통, 이게 인간 팔고의 하나죠.

인간이 겪는 여덟 가지 고통이 있는데, 여러분들은 천국에 갈 사람들인데 왜 이 팔고에 시달리냐고? 뭐예요? 구하는 것은 얻지 못하는 고통. 그다음에 뭐죠? 애별리고. 서로 죽고 못 사는 사람은 절대로 뭐 한다고? 떨어지게 된다. 애별, 사랑하는 사람은 절대 떨어지는 고통을 느끼게 되죠.

그죠? 그러니까 사랑을 함부로 하면 되나 안 되나? 안 돼. 이 순간의 사랑은 함부로 하는 게 아니야. 왜? 하면은 이별이야. 그 이별하는 고통.

세 번째 뭐 고통이야? 원수. 어. 원수, 원망하는 사람들은 서로 만나지 않을래? 않을 수 없는 고통. 원수하고 원한은 꼭 만나야 돼.

어. 외나무다리 꼭 만나는 고통을 가지고 있단 말이야. 그러니까 원한도 맺지 말아야 되고, 쓸데없이 구하는 것도 줄여야 되고, 왜 여기는 가상 세계죠? 네. 그리고 애별, 사랑도 그런 사람 사랑하면은 입이 해.

그러면 신인을 사랑하면 되는 거지. 맞습니다. 백궁을 사랑하면 백궁이 어디로 달아나? 아,요. 신인을 영원히 존재하는 신인을 사랑하면, 신인은 뭐 여러분과 입을 하자 그래? 아니, 안 해요.

근데 내가 여러분 궁합 100점 맞아? 안 맞아? 근데 여러분이 사랑하는 사람은 궁합 맞는 사람이 별로 없어요. 꼭 엄마가 말리는데도 죽어도 결혼하겠대 하고 보면, 이게 원수 시간이야. 애별이고, 그다음에 팔고 하니까 세 개 했네. 네 번째가 뭐예요? 위험운 선거.

오, 운선고. 운선고가 뭡니까? 운선고 아는 사람. 내가 강의를 많이 한 적이 있지. 이 요새는 이 강의를 안 했지만, 운선고가 있어요.

뭐지? 색수상행식. 수상행이 오나요? 네. 색, 아, 이게 색에 대해서 이게 물질이지. 네.

그것이 바로 이게 수 받아들이는 거지. 상, 행 시기지. 그러면 여러분들이 꼭 알아둬야 될 것은, 색, 꼭 대상이 있어요. 물질이나 돈이든, 명예든 대상이 있단 말이야.

그리고 여기는 결과가 있어요, 그렇지? 그러면 인간은요, 세 가지 때문에 망하는 거야. 수, 상, 행. 느끼고, 상 뭐예요? 생각하고, 행동 그리고 행동하고, 그러면 물질, 감각, 인식, 반응, 정보야. 원래는 이 오이라는 것은, 물질과 감각, 인식, 반응, 행이니까, 반응이죠.

정보. 그럼 물질, 감각, 인식, 반응, 정보, 이온이 오온이 5만 가지 번뇌를 만든다, 그죠? 어떤 여자을 딱 봤는데, 우리만으로 와서 천 배가 이뻐. 아멘. 그러면 이 물질을 온 순간에 수상행이 바뀌어요.

어, 그래, 안 그래? 맞아요. 안 그래도 쏙생이 왔는데, 이혼하고 저희 자고 살아야 되겠다. 그럴 수 있지. 그러니까 굉장히 빨라.

속도가 수상행위. 그러면 이게 식이 되죠. 네. 이제 인식이.

바뀌는 거야. 아, 우리 만원은 이건 안 돼. 새 여자를, 저 영화배우 같은 여자를 만나야 되겠어. 또 이상하게 그럴 때 그 여자가 도움을 쳐요.

요렇게 처한 사람이 있어요. 내가 옛날에 재벌 회장실에 많이 갔어. 회장들을 만날 기회가 많으니까 갔는데, 비서를 보는 순간 하늘에서 내려온 선녀야. 아니, 회장 비서니까 뭐 전화를 받잖아.

미국 사람이 오면 영어로 이야기해, 일본 사람이 오면 일본어로 막 해. 그런데 생긴 건 스튜디오에 있는 배우들 다 모아놔도 그렇게 예쁜 스튜디오 배우는 없을 거야. 그리고 옷도 화려하지 않지만, 스튜디오 복장 같은 탁한 빛을 입었는데, 이건 완전 신을 선열을 가져다 놓은 듯한 모습이야. 그러니까 화장도 했는지 안 했는지 모를 만큼 무지무지하게 아름다운 거야.

얼마나 대단한지 알아요? 그냥 이렇게 서서 움직이는 것 자체가 예술이야. 내가 쇼를 받았어. 근데 왜 그런가 했더니, 그 총무 이사가 이쁜 여자를 갖다 놓아야 오래 있어. 싫은 애들을 갖다 놓으면 그냥 바뀌어 버려.

뭐, 그렇게 안 그래요? 상당히 이쁜 여자를 뽑아 놔야 회장이 총무이사도 사람 볼 줄 아는구나. 런지, 아, 그래 안 그래? 사람도 하나 못 보는 자식이 무슨 총무이사야, 이렇게 회장 입에서 말이 나오면 인사 조치 돼 버려. 그럴 수 있잖아. 그러면 철수의 민이죠.

옛날에 저 모빌 1등에 가면 엘리베이터 거리, 재벌 회장이 항상 그걸 타는데, 거기에 있던 엘리베이터 재벌 세컨드가 됐었어요. 그건 우리나라 알아주는 그룹이니까 여러분도 알고 있을 거야. 네, 그 애도 났어요. 네.

엄청난 일이었어요. 민을 또 그 애터 걸로 탁 해놔야 회장이 아침 출근하는데 이상한 여자가 있으면 그거 좋겠어. 하루 내내 기분이 나쁜 거야. 그 애터 딱 나타날 때 막 안내를 해요.

그럼 회장이 기분이 좋아지는 거지. 이렇게 돼 있는 거야. 알겠죠? 재밌죠? 네. 그러니까 그게 색수 상형식이지.

그게 원이라 그래요. 자, 은 뭐라고? 물질, 감각, 인식, 반응, 정보. 항상 그렇습니다. 근데 색은 아무 의미가 없어요.

색은 육식과 육경에서 육갱일 뿐이야. 이거는 저저 육권일 뿐이야. 알았죠? 그러니까 요건이 뭐예요? 아니면 설신이, 그럼 아무 죄가 없죠. 그 앞에 나타나는 대상 색소 상행식이 죄가 되는 거야.

알겠죠? 그와 같이 육식과 육권처럼은 그렇게 고통을 만들어 줘. 왜? 이혼하고 새 여자와 만드니까 고통이 있지. 그래서 온 선거, 온이 언제나 일어나는 거야. 그 고통.

그래서 이게 네 가지죠. 그러면 여덟 가지니까, 네 가지 고통은 뭐예요? 생, 병, 사. 생, 병, 사. 생고, 노고, 병고, 사고, 나는 고통, 넉는 고통, 죽는 고통, 병드는 고통이죠.

그 네 가지를 합치면 몇 개예요? 여덟 개. 여덟 개, 맞죠? 네. 그래서 이렇게 고통이 있는데, 새 예루살렘 성에 오면 인간의 고통이 사라지나? 아니면 계속 유지되나? 사라져요. 이거는 뭐예요? 환상이야.

이거는 실제가 아니야. 근데 여러분들이 몸도 버리고, 집도 버리고, 자식도 버리고 갈 텐데 무엇 때문에 우리가 고통을 느껴야 돼? 그렇죠? 그러니까 그걸 가지고 놀아야 돼. 집도 잠시 장난감이고, 자식도 잠시 존재하는 거야. 맞아 맞아? 결국 돌아갈 때는 자식은 외국에서 엄마, 지금 뭐 하고 있었는지 중이야.

이게 마지막이라니까, 요새 그런 사람이 많아. 응. 그 너는 언제 오냐? 나는 지금 뭐 비행기 타고 가면 한 이틀 걸릴 텐데 아니야, 그 전에 내가 갈 것 같아. 이게 요새 해이 그렇죠.

네. 그러니까, 어느 곳에도 집착할 필요가 있어? 없어. 없어요. 오직 우리가 갈 곳은 백홍천국, 영원한 나라.

그러니까 여러분이 쓸데없는 것은 이 여덟 가지 고통을 이제 버려야 되겠지. 네. 그러면, 그러니까 고통을 버리려니까 여러분이 주의해야 될 것만 하나만 알려주고 끝낼게요. 왜냐하면 많은 사람이 보고 있기 때문에 여러분들이 그래서 사례를 따지는 거야.

사례. 사례가 뭔지 아는 사람? 네 가지 예를 가지고 살아야 이게 해결이 돼. 사례가 뭐예요? 첫 번째, 인례가 뭐예요? 시간이 없으니까 내가 빨리빨리 해줄게요. 제일 중요한 겁니다.

이게 뭐지? 비례 물시죠. 얘가 아닌 것은 얘 아닌 것은 보지도 말아야 해요. 아무리 이쁜 여자가 있어도, 얘가 아니면은 거기다 욕심을 내지 마라이 말이야. 그냥 이쁘구나, 아름답구나, 이건 괜찮아.

알았죠? 예. 예를 들어, 네 가지 예를 지키지 않는 사람은 천국에 들어갈 수가 없어. 그럼 여러분은 지켰기 때문에 이게 온 거야. 음.

그럼 여러분이 얼마 동안 지켰다고? 12만9천6백 년 동안 지킨 거야. 알았죠? 두 번째, 뭐예요? 두 번째, 뭐예요? 아니, 이 정도면 힌트 다 줬는데 모르겠어. 예. 얘가 아닌 것은 듣지 마라이.

말이야. 알겠죠? 네, 듣지 마라 이야기를. 들을 사람은 잖아. 얘가 아닌 것은 듣지 못했는데 막 둘이서 쌍욕을 하면서 대화했네.

그걸 들어야 되나? 아니요. 부인이 막 남편한테 막 구정을 해, 그 깊이 들어야 되나? 아니야. 그가 아니야, 남편이 퇴근해서 오면 피곤한데, 숨 돌리고 나서 이야기를 하지. 그래, 안 그래? 그런 때 그냥 그걸 안 들어야 돼.

알았죠? 비례물청, 세 번째. 비례물, 비례물이냐? 말 같은 소리 하지 말아, 어긋나는 말은 하지 말아라. 세 번째, 비무도, 비례물 뭐 하나만 맞춰도 내가 봐주겠는데, 지금 하나만 마지막 마치면 일경무줍니다. 응, 불, 비례불, 콩나물은 확실히 콩나물 행자와 비슷한 거야.

알았죠? 동자, 누가 동이라 그랬어? 어, 비례물동이야. 네. 움직이지 않아야 돼, 얘가 아니면 움직이지 말아라. 비례물동, 알았죠? 네.

음, 그 이게 행위와 마찬가지야, 행하지 말라는 거 같아요. 그래, 막긴 맞는데 실제는 시청 은동이야. 그래서 우리가 이 네 가지를 항상 지켰기 때문에 하늘에 온 거야. 아멘.

알았죠? 그래서 내가 한 번씩 이야기해 준 것은 여러분들이 꼭 암기를 해 놓아야 돼. 야, 쉽지? 네. 응, 얘가 아닌 것은 보지 말고, 얘가 아닌 것은 듣지 말고, 얘가 아닌 것은 말하지 말라고. 거짓말하면 되나? 안 돼요.

얘가 아니야, 그거는. 알았죠? 얘가 아닌 것은 움직지 마라. 아, 내 보고 말이야, 중학교 때 야, 경영아, 저 우리 저저 어디… 술집에 저기 재밌다는데 한번 가보자. 그럼 내가 따라갔을까? 아니요.

고학생으로서 얘가 아니야. 네. 고학생이 술을 먹어야 되나? 안 돼요. 안 되는 거야.

아닌데, 공부할 시간도 없는데 놀러 가게 생겼어? 안 움직이지. 이 사례를 어릴 때부터 배운 대로 딱 지켰다니까. 그래서 여러분들이 알아놔야 될 거는, 내가 한 말은 오늘 끄트머리 한 마디만 하고 이제 끝내야 돼요. 어, 레벨 1경무 들어가라.

자기, 자기 받을 것은 악착같이 받아가는 응. 악착같이 받아가. 응. 그건 안 까먹네.

절대로 안 까먹어. 그거 까먹으면 좋은데, 그 집착이 있는 거야. 집착이 강해요. 응.

재밌죠? 네. 어, 오늘 여러분, 뭐 시간이 없으니까, 내가 지금 한 바디 하면 시간은 5분 정도 되겠지. 몇이야? 네. 괜찮아.

어. 시간 다 됐지? 그래서 우리가 요게, 우리 행동이 여덟 가지죠. 행동자와 업묵, 동정이지. 우리는 이 여덟 가지 행동을 매일 반복하고 있어요.

자, 행하고 머무르고 집에서 머무르죠. 안고 눕고, 눕고 자죠. 누워 자죠? 행동자와 와. 이게 자와 안고 눕고 말하고 침묵 지키고 움직이고 고요하게 머무른다.

그러면 행동자와 업묵, 동정을 하루에 매일 하는 거야. 그런데 이 행동자와 업묵, 동정은 양이야. 양이라고 하는 거야. 신부가 누구죠? 신부.

요 자체는 죄를 지울 수가 없어. 아까 말한 거, 아까 위에 있는 거는 재질수 없지. 밑에 있는 게 항상 맞춰 주니까. 어, 근데 뭐 이거 만누라는 뭐예요? 팔욕이야.

이거는 이게 여덟 가지에 마친 욕심이… 들어가겠어, 안 되겠어? 이게 왜 일어나냐? 재물 때문에 이게 일어나는 거야, 돈 때문에. 그래, 안 그래? 색, 여자죠. 재색, 식, 밥을 먹고 살기 위해서 이거 하는 거야.

그다음에 명예, 명예 때문에 움직이는 거야, 그지? 그다음에 밤에 잠자야 되니까 집이 있어야지. 네. 쑥. 죄색, 식, 명, 수, 이죠.

그다음에 옷 입어야 되잖아. 응. 응. 그다음에 또 뭐가 있어요? 집이 있어야 되지.

네. 이 집 때문에도 많이 싸워요. 그다음에 자식 때문에 싸우지. 자식 때문에.

그래, 안 그래? 재색, 재색, 식, 명, 수, 재색, 식, 명, 수 몇 개? 한 둘 셋 넷, 다섯, 여섯, 여덟 개, 많죠. 요게 8이 64야. 위에 8이고 밑에 8이죠. 이걸 곱하면 64개의 번뇌가 생기지.

아멘. 이게 매일 반복되는 거예요. 이것 때문에 우리는 행주자와 음목 동정을 하는 거예요. 그러니까 우리는 재색, 식, 수, 의주자라는 이 여덟 가지에 우리가 요것 때문에 뛰어다니거든.

그지? 자아, 재물 때문에 여자 때문에, 오 여자 남자 때문에 먹는 것 때문에, 명예 때문에, 잠 자는 것 때문에, 옷 때문에, 집 때문에, 자식 때문에, 그 여덟 가지가 고해져 가지고 우리가 매일 돌아다니는 거야. 어, 그러면 천국 갈 사람은 여기 얽매이면 되나? 안 돼요. 얽매이지 말아야 돼. 사례가 아니면 하지 말라고 그랬죠.

그러니까 우리가 이 현실의 이 세계, 재색, 식, 수, 의주자, 그다음에 행자, 행주자와, 의혹, 동정, 88 이것이 60과 6권, 색생학 미초보, 아니비 설신이처럼 66이 36개, 번뇌가 생기지. 그거는 그죠? 60과 6거는 36개, 번뇌가 생기고, 요거는… 88에 64개의 번뇌가 생기지요, 그러면 이를 현재, 미래, 과거를 곱하면 108개의 번뇌가 생깁니다. 108번뇌라고 합니다.

이거는 불교식이고, 이거는 유교식입니다. 알겠죠? 그러면 이거는 도교식이고, 이거는 유교식입니다. 불교식은 108개 번뇌가 이렇게 생기고, 그죠? 유교식은 어떻다고요? 8이 64개의 번뇌에다가 뭘 곱해요? 현재, 미래, 과거를 곱하는 겁니다. 여기 이게 현재, 미래, 과거입니다.

이게 바로 현재, 미래, 과거에 3을 곱한 겁니다. 자, 어제 돈을 빌린 거, 지금 걱정되나요, 안 되나요? 안 돼요. 되는 거예요. 내려갚을 날이 오니까, 그 미래도 걱정하고 앉아 있는 우리는 지금 앉아 있는 것 같지만, 내일 집세를 내야 하는 걸 걱정하는 사람이 있습니다.

네. 맞아 맞아. 그래서 항상 3을 곱해야 돼요. 지금만 걱정하는 게 아니에요, 미래도.

그러다 보니까 108번뇌가 생기고, 여기는 곱하니까 64 곱하기 3은 얼마인가요? 얼마죠? 응. 192잖아. 그러면 192개의 번뇌가 생기고, 이건 108개 번뇌가 생기고, 그 6의 5제곱으로 하면 더 많은 번뇌가 생깁니다. 알겠죠? 아, 이런 걸 여러분이 알고 천국에 갈 사람은 이런 200개까지 되는 번뇌에 매달리지 말아야 해요.

네. 알았죠? 다 잊어버려요. 다 잊어버리고, 신인이 와서 이런 거 다 섭렵해 버려요. 뭐 유교, 도교, 뭐든지 모든 세계 종교는 해답이 없어.

아까 봤어요, 구해서는 안 된다고, 구하지 말라고 했지. 아멘. 구하면 흙을 구하는 겁니다. 그랬는데, 기독교에서는 또 뭐라고 하죠? 구하는 자만 들어준다고 구하라, 그러하면 얻을 것이요, 이렇게.

돼 있어? 안 돼 있어? 그럼 구하면 얻나? 못 얻어요. 그러니까 반대가 되지. 그러니까 이 해석을 할 때는 구하라, 그러면 얻을 것이요, 이렇게 돼 있지. 그거 반대.

구하는 자는 얻지 못할 것이요. 그래서 복 있는 자는 구하지 않아. 오면 반대하지 않지. 가는 거 막지 않아.

오는 거 막나? 아, 복이 들어오면 오는 거보다, 복이 가면 가는 거보다, 이래야 된다 이 말이야. 그걸 억지로 구한다고 뛰어다니면 뭔가, 욕심이 탐욕이 들어 있는 거야. 알겠죠? 그래서 여러분에게 구하라, 그리하면 어디 오셔? 하는 말은 천국을 구하라는 거야. 아멘.

이 세상에 있는 이런 걸 구하라는 게 아니야. 이거 88, 64 이런 거 구해 봤자 헛거야. 알겠죠? 뭐 구하라고? 천국을 구하야 돼. 알았죠? 시간 없어서 끝낼게요.

내가 중학생 때 스님들한테 강의해 주던 거야. 알겠죠? 내가 중학생 때, 동국대학교 불교 대학에 다니는 스님들이 나한테 이 강의를 들었어. 그러니까 내가 어릴 때 공부를 많이 했지. 모든 걸 다 통달해 버리는 거야.

어. 그러니까 자기들이 배우는 팔만대장경을 안 보고 다 써 버려. 그러니 스님들이 뭐 꼼짝도 못 하지. 그래.

예배를 드립니다. 먼저 우리 포인트 빌 옆에 우리 재방송소의 강성현 천사님께서 고맙습니다를 올립니다. 모두 이시만 올립니다. 포인트 옆에 그 제빵빵집, 그 우리 사장님인데, 조영피를 많이 닮았어.

조영피를 많이 닮았어. 예. 인상이 참 좋아요. 어 그래서 우리 하늘공을 온 게 참 복도 터진.

사람이야, 어, 아주 겸손해 보이죠, 겸손하지 않으면 빵집 사장님이라도 목에 힘 주고 우리한테 오겠어? 안 올 텐데, 아니라고 소리 듣고도 와서 저렇게 노래를 부르 보면 대단한 거야. 축복도 오늘 받았나? 오늘 받을 겁니다, 축복을 다 주셨거든요. 아, 축복은 이미 들어갔어, 근데 오늘 정식으로 축복 그터(그것) 공짜를 줬는데 오늘 또 정식으로 돈을 낸 거예요. 시청 가져왔어, 그렇지, 가져왔대.

아이고, 우리가 포인트빌 쪽에서 한국에 온 첫 번째 사람이야, 끝장 났는데, 간신이 붙어 있는 것 같아. 아, 그렇지만 희망적인 노래를 불러야 되겠지. 네, 예, 예, 노래를 시작합니다. 이번에는 일본의 문영주 천사님을 올립니다.

어, 며칠 전에 왔어요. 언제? 이틀 정도 되었나? 어, 이틀 됐어. 일본 가서 노래를 다 잊지 않았다내, 모르겠어. 일본에서는 한국 노래 보기 어려워.

아, 부부가 제 궁합이 저렇게 딱 맞아, 어제 졌어, 너무 신기하네. 노래를 올립니다. 이번에는 솔금 소연나 씨와 비빔하는 부를 또 올립니다. 아, 아니지.

네, 배호의 노래를 빌리지 않았나? 아이고, 뭐 정말 님들 만나서 반갑습니다. 내가 실수하는 바람에 당황했어요. 엄청 잘 불렀죠, 네. 편곡도 하고, 너무 예쁘게 편곡했죠, 네, 그 앞에 전주곡도 예쁘던데, 맞죠? 네, 나오나 보다, 100배 좋아졌네.

그런데 왜 저런 게 텔레비전에는 안 나오나 그지? 네, 아, 굉장히 좋죠, 네. 반주를 편곡하라니까 옛날 노래 같아. 아주 좋잖아. 그렇죠? 현대 악기로 막 팽고한 거보다 그거 딱 기타 비슷하게 만들어 놓고 하니까 너무 멋있네요.

그리고 또 주변에 넣어 주는 거 뭐지? 옆에 코러스가 또 멋있죠? 아멘. 아, 너무 예술 점수 100점. 와 또 목소리 100점. 네.

편곡 100점. 아 아, 전부 그래서 100점, 인물 100점 막 이래 가지고 전부 500점이야. 와, 그러니까 20만 원 받은 거 드물지. 엄청난 여러분, 레벨 부과세에 들어가 레벨 부과세 또 20% 넣어 10% 넣어줬어.

10%, 그 나도 모르게 그렇게 해 버린 거야. 그 바람에 부과세까지 넣어줬잖아. 아유, 정말. 아, 노래 참 아름답네요.

그렇죠? 이거를 남자가 부른 게 좀 문제야. 여자가 이렇게 불러야지. 아름다운 노래인데. 어, 그 누구야? 그 우리 저저 월련 스님이 부르는 걸 먼저 한 번 들어보자.

누가 더 예쁜지 한번 보잖아. 지금까지 배워온 노래자랑 전국에서 한 번도 1등을 놓친 사람 배워하고 똑같아. 뭐 돌아간 배워가 이분이거든. 여기 앉아 있는 남객미가 배우 전생이 배우였어요.

어, 그런데 배우는 배우를 못 불러. 자기 전생인데도 낙객미혹이 있나? 있네. 아, 실제 전생이 배워야 예. 음 그런데스님은 절에서 잘 나오질 않는데.

어, 그 노래 자랑할 때만 나오는데. 뮤지컬 배우였대요. 아드님, 예. 학교 다닐 때 뮤지컬 배우였는데, 그 노래를 부를 때 포즈가 보통 포즈가 아니야.

무술의 매우 유단자, 뭐 이런 고수 포즈예요. 그죠? 노래를 할 때 몸에 힘을 그냥 완전히 집어넣네. 그래, 모든 몸에 힘을 빼요, 힘을 빼야 목소리가 제대로 나오거든요. 그러니까 어깨를 탁 낮추고 몸에 모든 힘을 다 빼는 것이 중요해요.

따더 노래 부를 때 그냥 목과 목에만 에너지가 들어가는 거예요. 이야, 정말 특이해요. 온 손발에 힘을 빼고 흔들흔들하며 노래를 하는데, 이 포즈가 100만 불짜리입니다. 아, 그렇죠.

네. 음, 잘 보이시죠? 네. 아니, 배우를 방금 만난 것 같죠? 네. 아, 아이고 참.

예. 노래를 한국에서 올리겠습니다. 선천사 남진의 노래를 올립니다. ‘너와 나’를 부릅니다.

2절까지 갑니다. 지금까지 정말 좋은 노래만 나왔는데, 망신이 노래를 망치거나 분위기를 망치지 말고 잘 부르기 바랍니다. 조금만 잘못 불러도 되니까요, 알겠어요? 우리 분위기를 잘 살려놨으니까요. 그런데 와서 분위기를 망치면, 그거는 원래 그 뻐꾸기가 남의 분위기를 망치는 거예요.

그러니까 꾸기가 나타나면 불안한 거죠. 오늘 노래만 한 번 못 불러보자고요. 예. 저는 사회에 있을 때 남의 집에 가서 먹고 놀고 춤추다가, 지옥에 갈 거예요.

신민님 만나뵙고 놀고 춤추다가 처음 가게 되는 거죠. 그래도 오늘 남자가 여자를 이긴 것 같습니다. 알았죠. 네.

노래는 잘 부르셨고 목소리도 아주 좋아요. 아주 좋아요. 네. 노래는 만점입니다.

응. 얼굴이 여자가 아니라서 점심이 떨어지겠군요. 네. 네.

지금부터 신천곡을 올리겠습니다. 뭐 신청곡이 뭐였죠? 어제 우리 > 신천곡 > 어제 신청곡 뭐 불렀지? 어제요? 뭐였죠? 신민 무명 무명하고 무명하고 신라 신라 비내리는 고모내리 저거. 불렀지, 추억의 소양곡 하나 부르고 또 그저, 신라, 신라의 달, 한번 해볼까, 자, 추억에서요, 나는 그 몇십 년을 못 가잖아, 바빠, 예, 뭐, 몇십 년 동안 조상들 산수 한 번을 못 가니까 이상하게 마음이 좀 그렇더라고, 신인도 인간 세상에 있었잖아, 그죠? 그래서 어제는 괜히 기분이 좀 그거 하더라고, 추억에 소 들으니까 진주 생각이 나죠, 네, 그런데 어제 진주에서 33명이 김매에서, 33명이, 우리 할아버지 산수하고 어머니 산소에 갔어요, 그래서 그 이야기를 아침에 내가 통화했거든, 네, 아, 그러니까 괜히 마음이 그 명절이 되는데도 한 번도 못 찾아가잖아, 그죠? 나는 한 번도 하루도 쉬는 날이 없었어, 항상 붙어, 우리 매일 이걸 해야 되잖아, 또 1년 12달, 토요일 1일도 내 평생에 한번도 없었어, 그렇죠, 네, 그러니까, 삐질 수도 없고, 뭐, 괜히 마음이 그거 한 거야, 알았죠? 그때 절에 있을 때 생각이 자꾸 나는 거야, 알았죠? 음, 절에 있을 때 고통스러웠던 거는 어린 나이에 명절이 되면 고통스러워, 그게 여러분은 잘 이해가 안 갈 거야, 그러니까 나도 어린 나이에 그 뭐, 추석 때 남들은 뭐, 신 뭐, 집에 가고 고향 가는데 마음이 억하더라고, 스님들이랑 같이 이게 병이 걸리는 거야, 전에 있으면 그래요, 그런데 그때부터 낙엽이 막 지려 그러고 막 이제 가을이잖아, 그러니까 쓸쓸해지고, 스님들이 이상하게 그게 꼭 명절 같을 때야, 그런 거야, 네, 알겠죠? 네, 어, 그때 어린 시절이… 여섯 군데 절에 있었지.

네. 교회 목사님 아들도 있었고, 그러니까 그 절마다 가면 너무 굉장히 좋아. 네. 너무너무 아름다워요.

그런 아름다운 데서 쓸쓸한 스님들 낮짝 쳐다보며 앉아 있으니까, 이게 같이 우울증이 걸리는 거예요. 음. 아이고 참. 자, 추억에 떠올리며 한번 봅시다.

건설적인 사람이야. 이 남민수의 전생이 죽어서 누구로 태어났죠? 조명, 조명, 조명, 조명, 조명 태어났어요. 우리가 확인했죠? 네. 어, 조명이로 태어났는데 조명섭의 노래가 뭐 신라 달라 신라 달라 한 번 들어봅시다.

아민수야, 그리고 이마가 또 남민수와 말을 빼달았네. 그러니까 저 사람은 머리도 저렇게 남민수처럼 단정하잖아. 젊은 사람인데 딱 남민수 크기 채영도 남민수하고 똑같아. 근데 천사태 하면 남민수죠.

네. 아, 신기하죠? 이렇게 우리는 그냥 없어지는 게 아니라, 지금까지는 이렇게 윤회를 했죠. 이제 윤회는 몇 년도 끝났어요? 2011년 1월 1일부로, 모든 인간의 윤회는 끝났다. 인간으로 오는 윤회는 없어요.

뭘로 가요? 동물로 다 가버리고 심판이 끝났어. 아멘. 근데 심판하러 올 때 뭐 선전포고하러 온다고 했어요? 아니요. 도둑처럼 온다 이 말이야.

도둑처럼 와서, 도둑처럼 심판해 버렸어. 네. 알겠죠? 그 여러분들은 참 복 터진, 그 도둑처럼 왔는데, 어떻게 알아보고 왔을까? 도, 도 올리겠습니다. 김지혜, 김 김지혜 무명 올립니다.

우리 하늘에서 저렇게 노래 자는 사람이 있으면 수십억. 수백억 지원해서 최고가 되도록 해줄 수 있어, 야 노래 잘하죠? 네, 저, 저 사람이 신인으로 나타났을 때 임의자 그 여제가 그 가수 여자가 칭찬을 하더라고. 그거 잊혀지지 않아. 근데 최근 들어보니까 김지혜가 노래를 정말 잘하네.

몸도 흔들지 않고 가까이 얌전하게 서서 그 소리가 그냥 엄청난 고음에서부터 뭐예요, 비트, 이거 흔드는 거 있잖아. 역시 잘하네. 아주 전형적이에요. 됐죠? 네.

그다음에 먹고 이제 신인의 천문 천사들, 청분 천사 들으면서 오늘은 여기서 마무리합니다. 연말에 좀 바쁘겠지만, 이거 듣고 가자고요, 이제. 어, 아, 연말이 아니지, 추석이지, 추석. 추석산속의 모습이네, 성전보다도 더 아름다운 이곳을, 우리의 꿈이 가득한 곳에 많은 풍성함이 함께라서 찬양의 주님 내신을 듣고 싶고, 사랑을 하고 싶고, 면을 모으는 모습, 한 장사의 삶과 성의 광성 찬성곡.

달려나가 예배를 드리고, 정해를 낼 수 있나, 사랑하는 여러분, 예루살렘 성을 내년 이스라엘에서 몸과 마음을 새롭게 하고 살아가라, 찬사들이 모여서 기쁘게 떠들어보자고요. 어제 이야기한 빨간색을 떼라 했어요. 네, 저기 저 퍼즐, 네, 퍼즐, 글라스, 스테인드글라스, 색깔로 바꿨네. 하늘이 그렇게 보여요, 네.

잘 됐네요, 네. 한번 다시 정리해 볼까 하다가, 조금 수제 산속의 모습도 보이고, 성전보다 더 아름다운 곳에서 찬양하며 신의 시를 노래하고 싶어요. 사랑하는 여러분, 소원하며 들을까요, 아버지, 살은 우리를 사랑하는 성도들이 살 곳이 바로 이 산 속, 이 광야 같은 곳에서 몸과 마음을 새롭게 하고, 내게 성도 된 삶을 살게 하소서. 미리하 사랑하는 몸을 가지고 있으니, 이 사기에는 사이가 그러니까 하나 질문할게요.

내가 여기 오는 장면이 실제로 보일까, 안 보일까? 안 보입니다, 보이지 않습니다. 이런 모습으로 하늘을 왔다 갔다 했을까, 안 했을까? 했어요. 했죠. 네.

그 모습을 만들어 놓은 거야. 네. 근데 여러분들은 내가 하늘에 왔다 갔다 하는 줄을 모르는 거야. 육신은 딴 데가 있지.

아멘. 그런데 이런 형상의 모습으로 지구에 착륙해서 보고 사라져 버려요. 멋있죠? 네. 근데 이거는 또 아무도 아니야.

더 엄청난 영상들이 하늘에서 일어나는데, 여러분은 볼 수가 없지요. 지금 요거 한테 하나 보여주는 거야. 알겠죠? 내가 이렇게 이동할 때는 천군 천사들이 아까 바닷가에 기다리고 있지. 그다, 천사들과 같이 내려오죠.

네가 아시아도 전부여. 그리고 천사들이 이동할 천사는 미리 와 있지 않지. 그 천사들이 내가 내려올 때 이동하는 거야. 그러면 나는 여러분 인간의 눈에 보일까? 안 보여요.

보여지지 않아요. 하늘 공이 와서 이렇게 하는 것도 천사들이 하는 거지. 인간들은 날, 여러분, 내가 못 봤잖아. 네.

그렇죠. 네. 그 항상 지나가면, 내가 없을 때도 여기 신님이 보고 있다 이렇게 생각해야 돼. 아멘.

알았죠? 아저씨 오셨지? 요 마지막 장면은 스테인클라스가 저기, 저게 보이죠? 저런 컬러가 보여야 돼요. 어. 그러니까 실내가 그렇게 뭐 파란 유리로 가려지고 이렇지 않아요. 우주 공간이 저렇게 쫙 보여요.

뭐, 아름답죠? 네. 전부 이렇게 모습이 있지요. 네, 그래서 나는 이 안에서 사람들이 나를 만나는 장면을 형상화해 난 거야. 신님, 질문이 있습니다.

작년에 노래자랑 할 때, 그 갑자기 이동수 사회장이 주변을 막 나비가 날아다니는 것처럼 움직였어요. 그러니까 신체로신, 그러니까 내가 왔다 갔다 하는 거, 그날도 엄청난 시간 동안 내가 왔다 갔다 했다는 거, 아무도 몰랐어요. 알겠죠? 그러니까 쓸데없이 오지 않지만 필요할 때는 오는 거고, 또 보고 싶으면 나타나는 거예요. 그런데 시간은 백궁에서 여기까지가 1초 원리예요.

예. 그런데 올 때 모습은 이 영상 보는 것처럼 많은 천사들, 천군들이 움직이는 거예요. 멋지죠? 그런데 우리는 그게 실물로 보이고, 지구인들은 못 보지요. 그런데 실제로는 우리는 이중으로 봐요.

지구인도 보고, 우리 천군 천사도 보이는 거죠. 우리 눈에는 두 가지가 다 보이는데, 여러분은 하나만 보여요. 뭐예요? 현상계만 보이는 거예요. 신인이나 천군 천사가 와 있는 걸 못 봐요.

재밌죠? 네. 어, 그런데 여러분이 천국에 가면 두 가지를 다 볼 수 있어요. 아, 알겠지? 지구인으로 지구에 오면, 지구인도 볼 수 있고, 여러분 천군들도 볼 수 있어요. 다 특이하죠? 그렇죠? 그 지구인은 하나만 볼 수 있어요.

바로 현상계, 가상 세계 그것이 가상이에요. 이거 실상일까? 아니에요. 실상이 아니에요. 이건 가상 세계예요.

왜냐하면, 여러분이 장림이 되면 알아요. 장림이 되면 이 가상 세계는 없는 거예요. 보여요? 안 보여요? 안 보여요, 그리고 장애만 생기고 부딪히면 아파요. 그렇잖아, 보이지 않아, 분 있는 거 같은데 눈에 안 보여. 이게 가상 세계예요. 근데 이것이 천국에 가면은 가상은 실상도 보이고, 가상도 보여 버려, 재미있잖아. 네. 어, 실상도 보이고 가상이 보이니까 재밌지.

근데 여러분은 가상 보이는 거야, 그런데 우리는 천군이 오는 것도 보여주고, 여러분도 보이고, 다 보이는 거지. 재밌죠? 네. 어, 그래서요, 마지막 장면은 이제 잘했네. 어, 저렇게 은하게 저 보이죠? 저게 천백궁에서 바라오는 가장 가까운 은하계야. 저 백궁은 은하계인데, 저기 백궁에서 가장 가까이 보이는 은하계가 저게 나타났네. 저렇게 멋있어야 돼. 칼라가 잘해 놨네, 파란 유리가 있으면 지구야, 지구. 파란 유리가 그 왜 저게 저렇게 선명하게 보일까? 왜 저렇게 선명하게 보일까? 여러분들, 미국에 가서 캐나다 쪽에 이렇게 한번 가봐.

밤에 자다가 일어나면 하늘이 금방 별이 쏟아질 것 같아. 왜 그럴까? 매연이 적어서 그래. 없어서이 먼지가 적어서 그래. 근데 백궁에 가면은 먼지가 있을까? 없어요. 하늘에 있는 은하수나 별들이 눈앞에 그냥 쏟아져 오는 것 같아, 저렇게 보여. 저렇게. 얼마나 멋있어요. 네. 별만 보고 있어도 그냥 심심치 않아. 우리 어릴 때 그래서 마루바닥에서 하늘 찾다 보면 이게 완전히 별이지 않아. 그냥 막 뭐와 직여만 칠성날 오는 게 아니라, 막 은하수도 매일같이 보여. 은하수 쭉 동에서 서쪽으로 그냥 쫙 있는데, 하나하나 셀 정도여 대단했죠. 예. 하늘이 완전… 별나라가 그냥 눈앞에 전개돼, 근데 지금 우리 저기 보면 저렇게 보이지, 저렇게 아름다운 별들이 싹 전개돼야 그건 공기가 너무너무 좋다는 뜻이지.

아멘. 그게 바로 백은 저렇게 아름다운 하늘이 존재한다는 거야, 알았죠? 네. 음, 그런데 우리가 저기 포른 유리를 해 놓으면 되겠어. 알겠죠? 어, 그러니까 저 스탠드가 백홍은 저거 저런 것이 실제 유리로 안 막아도 막혀 있어.

그러면서 그건 무슨 재료가 아니야. 차단돼 있는데 손을 집어넣으면 손이 들어가. 아, 빼면은 원상대로 돼 버려. 그런 유리야.

여기 유리를 안 그렇죠? 네. 탁대로 깨져 버려. 알겠지? 그러니까 백궁의 물질은 그 물질끼리 우리와 대화가 되니까 어떤 물질하고도 대화가 돼. 우리는 빌딩들한테 경비하고 대화하지, 그렇죠? 들어가서 보면 들어가듯이 백궁의 모든 물질은 딱딱한 것 같은데 들어갔어, 움직여.

대화가 되는 거야. 야, 좀 비켜라. 그러면 비켜. 내가 들어간다.

이 의지를 보이면 착 벌어져 버려. 뭐 열고 닫고 하는 그런 게 복잡하지 않아요. 재밌지? 네. 마지막 그림이 마음에 드네.

음, 이제 마무리를 하는데요, 전체 대령님께서 하실 말이 있답니다. 예, 먼저 설명을 드리겠습니다. 이거는 그냥 드리는데 아니면 판매할 겁니다. 대령님한테도 계시 이거 뭐냐면 돈 내고 먹어라 소리야.

저 하루 안신 그 세트 메뉴를 제공하는데요, 추석이라서 이 하루 고기 구하기가 너무 힘들었어요. 그래서 가격도 엄청 많이 올라가. 근데 여러분들을 같이 이렇게, 응, 콘서트를 하면서. 위해서 마련을 해 놨습니다.

이거 뭐냐면, 어, 이번 추석에 변동이 많잖아요. 그 오전에 아려을 하시고 여기서 시간이 끝난 다음에 하늘의 집착해서 그 공연을 갔습니다. 라이브 공연을 갔습니다. 여러분들도 함께 하실 수 있는 시간을 마련했습니다.

여기 비용이 5만 원인데, 이거는 음식 한우 세트 밀리 과정만입니다. 그러니 부담 가지지 마시고, 그리고 아까 말씀하실 때 그 칼코에 시작하지 말고, 여러분들 집으로 확 급히 가시잖아요, 그렇게 하지 말고 오랜만에 추석 연휴 한가위에, 하늘의 식탁에서 신인님께 제가 지금 티켓을 팔 거예요. 오실지 안 오실지는 몰라도, 기대하시고 5시간 동안 그 카이러스 시간에, 한일의 스타 거기서 만껏 우리 지렸으면 합니다. 어제 밤늦게까지 무대를 준비했고, 어디에서도 느낄 수 없는 음향, 스킬링, 모든 장비를 마련해 놨습니다.

여기서 여러분들과 함께 하지 못하는 호텔보다 더 좋게 해 놨으니까, 거기서 함께 라이브 공연을 가졌으면 합니다. 감사합니다. 아이고, 무시라까지 이렇게 하네요. 네.

티켓을 신 아, 내야지. 돈 내야지. 아, 신 내시네요. 예, 오늘의 레벨을 드립니다.

허경영신님 이름으로 명하노니 오늘 노래를 올리신 천사들과 한국에 오신 천사들과 상담위에 내고, 동시에 천사들과 천사들의 가족과 천사들의 조상에게 레벨 1으로 들어가라. 성경신님 이름으로 명하노니, 지금 유튜브 보시는 천사들과 천사들의 가족과 천사들의 조상에게 레벨 1로 가라. 허경영 시민님 이름으로 명하노니, 오늘 축복, 백국명패, 건축금. 정애 운동록과 정해 가신 천사들과, 새로운 신분을 가지고 오신 천사들과, 그 천사들의 가족과 조상에게 레벨 1경 더럽다.

네, 이제 신께서 전체 레벨을 주십니다. 오늘 하늘에 온 천사들과 그 가족들, 그리고 유튜브를 보고 있는 천사들과 그 가족들은 모두 천사여, 들어가라. 모든 병이 다 고쳐지기를 바랍니다. 몸에 붙은 귀신들과 집안에 있는 귀신들은 모두 물러가라.

오늘 또 한 번 천사들과 천사들의 가족과 조상에게 레벨 1경, 무 들어가라. 유튜브를 보는 천사들과, 천사들의 가족과 조상에게 레벨 1경, 무 들어가라. 네, 오늘도 신님께 감사의 말씀을 드립니다. 걱경형 우주 에너지 제품은 역시 본좌랜드죠..