2026.10.19 In our heaven, the sound of a cow's cry is a miracle that people cannot see. Human sins are categorized into 60 types, and I'll show you this in a video.

2026.10.19 석가와 초기불교가 진정 추구하고 가르치려 한 것!? What did the Buddha and early Buddhism truly seek and aim to teach!?

Meeting Minutes: Reception for Newcomer Heo Kyung-young

Ⅰ. Meeting Overview

Category	Details
Date	October 19, 2026
Location	Haneulgung (Sky Palace)
Attendees	Angels, Archangels, Newcomers
Agenda	Welcome for newcomers, musical performances, lecture by Heo Kyung-young, and blessings

Ⅱ. Meeting Discussion

Welcome and Opening Remarks
- Heo Kyung-young welcomed all attendees, including new angels and archangels, to Haneulgung .
- He expressed gratitude for their presence and wished them blessings .
- The atmosphere was lively, with the sound of a million people, despite fewer attendees .
Musical Performances and Divine Sounds
- A “Divine Soul Sound” was presented to Heo Kyung-young .
- This was followed by a performance of “Heavenly Palace, the Promised Land, New Jerusalem” .
- The song “The Return of Jesus” was also performed .
- Heo Kyung-young mentioned that the “Soul Sound” and “Baekgung Holy Water” are miracles that people cannot see .
- He also spoke of seeing a “dimension-shifting flying saucer” that travels to Baekgung (White Palace) .
- He noted that angels are frequently seen around Haneulgung, a unique phenomenon .
Lecture on Buddhism and Confucianism
- Heo Kyung-young discussed the true purpose of Buddhism, emphasizing “enlightenment” (견성성불) rather than “rebirth in paradise” (극락왕생) .
- He stated that the concept of “rebirth in paradise” was a distortion introduced later, particularly in Mahayana Buddhism .
- He explained that Shakyamuni Buddha taught the “Eightfold Path” (팔정도), similar to his own teachings and those of Jesus .
- He criticized the “Six Perfections” (육바라밀) of Mahayana Buddhism, particularly “giving” (보시), as a distortion for the maintenance of temples .
- He argued that concepts like “paradise” and “hell” were not part of Shakyamuni’s original teachings .
- He compared the current state of religious practice to a “dogfight in a mud pit” (이전투구), emphasizing the need for genuine self-realization .
- He also touched upon Confucianism, noting its focus on human morality and the “Six Rites” (육례) .
- He shared a story of Emperor Yao (요순임금) to illustrate a truly peaceful and self-sufficient society, where people did not need to rely on the emperor .
- He concluded that both Buddhism and Confucianism, in their original forms, do not promise a “heaven” in the afterlife, but rather focus on self-perfection in this world .
Lessons from History and Personal Conduct
- Heo Kyung-young recounted Napoleon’s defeat in the Russian campaign, attributing it to a seemingly minor detail: faulty uniform buttons that broke in the extreme cold, leading to the death of 590,000 soldiers from frostbite .
- He used this anecdote to stress the importance of thorough preparation and avoiding negligence, even in small matters .
- He also shared a story about Napoleon being denied entry to a house by a child who prioritized his father’s instructions over the general’s authority .
- This story highlighted the importance of loyalty and trust in one’s own “father” or “divine being” .
- He warned attendees against fraudulent schemes and unauthorized solicitations, emphasizing that Haneulgung does not engage in such profit-making activities .
The 60 Sins
- Heo Kyung-young presented a list of 60 sins, which he personally wrote in Chinese characters, to guide people away from wrongdoing .
- He explained that these sins are the ways in which “demons attack people” .
- He asserted that no other religious leader has publicly declared such a comprehensive list of sins .
- He stated that those who avoid these sins are recognized as saints by heaven .
Blessings and Closing
- Heo Kyung-young offered blessings to all attendees, their families, and ancestors, wishing them high levels of spiritual attainment .
- He reiterated the importance of avoiding the 60 sins to receive greater blessings from Baekgung Heaven .

Ⅲ. Action Items

Attendees are encouraged to reflect on the true purpose of their spiritual journey, focusing on self-realization rather than external rewards .
Attendees should be vigilant against fraudulent schemes and unauthorized solicitations, remembering that Haneulgung does not engage in such activities .
Attendees are advised to review and internalize the list of 60 sins to avoid falling prey to negative influences .

Central Questions & Answers

1. What is the true purpose of Buddhism according to Huh Kyung-young?

Question: What does Huh Kyung-young say is the original, uncorrupted goal of Buddhism, and how does it differ from later interpretations?
Answer: Huh Kyung-young explains that the original purpose of Buddhism, as taught by Shakyamuni, is “Gyeonseong (견성)” or “Seongbul (성불)”, which means realizing one’s true nature and becoming a Buddha. This involves self-realization and understanding one’s inherent character, leading to personal completion as a human being. He asserts that concepts like “Geungnakwangsaeng (극락왕생)” (rebirth in the Pure Land) and practices like “Yukbaramil (육바라밀)” (Six Perfections, including charity/giving) were later corruptions introduced by Mahayana Buddhism, particularly as it spread to China, and were not part of Shakyamuni’s initial teachings.
Key Quote: “Buddhism’s purpose is Gyeonseong, or Seongbul. It’s about knowing oneself and realizing oneself. Becoming a Buddha means becoming a sage.”
2. How does Huh Kyung-young view the concept of “charity” (Bosi) in religious practice?
Question: According to Huh Kyung-young, is the act of giving or “Bosi” a fundamental teaching in original Buddhism, and what is his perspective on its inclusion in religious practices?
Answer: Huh Kyung-young states that “Bosi (보시)” (charity or giving) was not part of Shakyamuni Buddha’s original teachings or the Eightfold Path. He argues that the concept of Bosi was introduced as a corruption, particularly within Mahayana Buddhism and temple practices, to sustain religious institutions. He questions whether basic acts of care, like parents feeding children or children honoring parents, should be considered “Bosi,” emphasizing that true spiritual development, such as “Gyeonseong” and “Seongbul,” does not require such external acts of giving.
Key Quote: “In Shakyamuni Buddha’s words, there is no such thing as ‘Bosi.’ The very act of calling giving to others ‘Bosi’ is a corruption of the Buddhist law.”
3. What is the significance of the “60 Sins” document revealed by Huh Kyung-young?
Question: What are the “60 Sins” that Huh Kyung-young presented, and what is their purpose for his followers and humanity?
Answer: Huh Kyung-young revealed a document listing 60 types of sins that humans commonly commit, which he personally wrote in Chinese characters. These sins, ranging from fraud and deception to arrogance and idolatry, are presented as the ways in which evil spirits attack people. He emphasizes that his followers, the Heaven House angels, must avoid these sins to be recognized as saints by Heaven. This document serves as a guide for moral conduct and spiritual purification, distinguishing his teachings from other religious leaders who, he claims, do not explicitly outline such a comprehensive list of transgressions.
Key Quote: “The 60 sins are what demons use to attack people. I listed them to prevent you from being deceived by lies.”
4. What is Huh Kyung-young’s perspective on the “Golden Age” (Taepyeongseongdae) and its connection to Heaven House?
Question: How does Huh Kyung-young define a “Golden Age” or “Taepyeongseongdae,” and how does he relate it to the Heaven House experience?
Answer: Huh Kyung-young describes a “Taepyeongseongdae (태평성대)” as a time of peace and prosperity where people live without interference, self-sufficiently, and in harmony, needing nothing from a ruler. He illustrates this with the story of Emperor Yao, whose people sang songs of contentment, indicating they had no need for the emperor’s intervention. He connects this ideal to Heaven House, where followers can drink Gwangcheonsu (pure spring water), eat meals, and listen to his lectures without disturbance, experiencing a state of paradise. The only difference, he notes, is that God-man (신인) Huh Kyung-young is essential for this modern Taepyeongseongdae.
Key Quote: “A true Golden Age means people live without needing anything from the emperor. Heaven House is like that, but the God-man must be there.”
5. What is the ultimate reward for Huh Kyung-young’s followers who avoid the 60 sins?
Question: What spiritual benefits or rewards does Huh Kyung-young promise to his followers who adhere to his teachings and avoid the 60 sins?
Answer: Huh Kyung-young promises his followers, referred to as “angels,” and their families and ancestors, significant increases in their spiritual “level” (레벨). Specifically, those who attend his lectures, register as members, or watch online can receive “Level 10 trillion” or even “Level 100 trillion” in White Heaven (백궁). He emphasizes that this spiritual elevation is a direct result of avoiding the 60 sins and being recognized as saints by Heaven, rather than something he personally bestows.
Key Quote: “Those who avoid those 60 sins are recognized as saints by Heaven. I didn’t do it. This is a very important story. You are the合格者 (passers), that’s it.”
6. What is Huh Kyung-young’s view on the concept of “Heaven” in traditional religions versus his teachings?
Question: How does Huh Kyung-young differentiate the concept of “Heaven” in traditional religions like Buddhism and Confucianism from the “White Heaven” he speaks of?
Answer: Huh Kyung-young states that traditional Buddhism and Confucianism do not have a concept of “Heaven” in the sense of an afterlife destination. He explains that for these philosophies, “paradise” or “Geungnak” is a state of mind or earthly well-being—being healthy, full, and at peace in this world. He contrasts this with his teachings, where White Heaven is a distinct spiritual realm and the ultimate destination for his followers, achieved by adhering to his principles and avoiding the 60 sins.
Key Quote: “Buddhism and Confucianism do not have Heaven. Geungnak is this world, where your mind is at peace, and you are not sick.”
Top 3 Recommended Questions:

What is the true purpose of Buddhism according to Huh Kyung-young?
How does Huh Kyung-young view the concept of “charity” (Bosi) in religious practice?
What is the significance of the “60 Sins” document revealed by Huh Kyung-young?

Huh Kyung-young’s Teachings on True Enlightenment and the Path to White Heaven

Basic Information

Lecture Session and Date: Newcomer Reception, October 19, 26 (Specific year not provided, but context suggests a contemporary lecture).
One-sentence Main Theme or Title Summary: This lecture clarifies the true objectives of early Buddhism and Confucianism, contrasting them with later doctrinal deviations, and guides attendees toward genuine spiritual enlightenment and the attainment of White Heaven through adherence to the God-man’s teachings.
Location: Heaven House
Key Segments:
- Welcome and Divine Sounds: The lecture begins with a welcoming address to new “angels” and “archangels,” followed by the playing of “God’s Soul Sound” and “Heaven House’s Promised Land, New Jerusalem.”
- Critique of Buddhist and Confucian Deviations: Huh Kyung-young explains that early Buddhism’s goal was “Gyeonseong Seongbul” (seeing one’s true nature and becoming a Buddha), not rebirth in Sukhavati (Pure Land). He also discusses Confucianism’s emphasis on human morality and the “Eightfold Path” of Shakyamuni, contrasting it with the later “Six Paramitas” (육바라밀) which he identifies as a distortion.
- Miracles and the God-man’s Presence: The lecture highlights various miracles associated with Heaven House, such as the “Soul Sound,” “White Heaven Water” (백궁 강수), and sightings of “dimension-shifting flying saucers,” attributing these to the presence of the God-man and celestial beings.
- The 60 Sins and the Path to White Heaven: Huh Kyung-young presents a list of 60 human sins, emphasizing that avoiding these is crucial for spiritual purification and attaining higher spiritual levels, ultimately leading to White Heaven.
- Blessings and Level Elevation: The session concludes with blessings for attendees, their families, and ancestors, promising elevated spiritual levels (레벨) for those who follow the God-man’s teachings and visit Heaven House.

Core Messages
The True Purpose of Early Buddhism: The original aim of Shakyamuni Buddha was Gyeonseong Seongbul (견성성불), which means “seeing one’s true nature and becoming a Buddha,” focusing on self-realization and inner perfection, not rebirth in Sukhavati.

Explanation: “Buddhism’s purpose is Gyeonseong Seongbul, realizing oneself and becoming a Buddha. A Buddha is a sage who does not get angry no matter what others say. The purpose of Buddhism is to realize one’s true nature and become a Buddha, which means achieving human perfection, unrelated to the divine system.”

Distortion of Buddhist Teachings: The concept of “Sukhavati” (극락왕생) and practices like “Bosi” (보시, giving alms) were later distortions introduced by Mahayana Buddhism, particularly the “Six Paramitas,” which deviated from Shakyamuni’s original “Eightfold Path.”

Explanation: “The ‘Six Paramitas’ are a distortion. Shakyamuni Buddha never spoke of ‘Bosi.’ The very act of calling giving to others ‘Bosi’ is a perversion of the Dharma. It was created for survival, leading to the idea that one cannot go to Sukhavati or Heaven without ‘Bosi’.”

The God-man as the Ultimate Authority: The God-man’s teachings are the supreme truth, and adherence to them is paramount, superseding other religious doctrines, which are often subject to human distortion.

Explanation: “Your father, that is, the God-man, is Heaven. That is the best. Don’t pay attention to what others say. We must only ask the God-man before doing anything.”

The 60 Sins and Spiritual Purity: There are 60 fundamental human sins that individuals must actively avoid to achieve spiritual purity and qualify for higher spiritual realms.

Explanation: “I wrote down 60 sins to warn people not to commit them. These are the sins that devils use to attack people. You must keep these 60 sins far away.”

Attaining White Heaven through the God-man’s Blessings: Spiritual elevation and entry into White Heaven are granted through the God-man’s blessings, which are bestowed upon those who visit Heaven House, listen to his lectures, and adhere to his guidance.

Explanation: “The God-man bestows levels from White Heaven. For that, you must not commit the 60 sins. Today, all angels who came to Heaven House, their families, and those watching on YouTube, along with their families and ancestors, shall receive a level of 100 Gyeongmu.”

Detailed Summary

Welcome and Introduction to Heaven House Miracles
- Main Assertions: The God-man welcomes all “angels” and “archangels” to Heaven House, emphasizing the unique spiritual experiences available there. He highlights the miraculous phenomena associated with his presence, such as the “Soul Sound” and “White Heaven Water.”
- Analogies/Examples: The sound of the gathering is likened to a million people, even if fewer are present, demonstrating the spiritual energy. Miracles include the “Soul Sound,” “White Heaven Water,” and sightings of “dimension-shifting flying saucers” and angels around Heaven House.
- Practical Message: Attendees are encouraged to embrace the divine grace and blessings offered by the God-man at Heaven House.
Critique of Traditional Religious Doctrines: Buddhism
- Main Assertions: Huh Kyung-young states that the original goal of Buddhism, as taught by Shakyamuni, was Gyeonseong Seongbul (견성성불) – self-realization and becoming a Buddha – which is about perfecting oneself as a human, not seeking rebirth in Sukhavati (극락왕생). He identifies the “Six Paramitas” (육바라밀), including “Bosi” (보시, giving alms), as later distortions introduced by Mahayana Buddhism for institutional maintenance.
- Analogies/Examples: He questions whether giving food to a child or a child honoring parents constitutes “Bosi,” arguing that such natural acts are not “alms.” He describes the distorted practices as “dogfights in a mud pit” (이전투구), driven by deceit and self-interest.
- Practical Message: Followers should understand the true, original teachings of Buddhism, which focus on inner perfection, and reject later corruptions that promote external rituals or material offerings.
Critique of Traditional Religious Doctrines: Confucianism
- Main Assertions: Confucianism, like early Buddhism, focuses on human morality and ethical conduct in this life, such as observing the “Six Rites” (육례) and “Four Rites” (사례). It does not concern itself with an afterlife or heavenly realms.
- Analogies/Examples: Confucius’s statement, “If I do not know about life, how can I know about death?” is cited to illustrate this focus on the present human existence.
- Practical Message: Both early Buddhism and Confucianism emphasize human perfection and ethical living on Earth, aligning with the God-man’s teaching of self-cultivation.
The Ideal Society and the Role of the God-man
- Main Assertions: Huh Kyung-young describes an ideal society, akin to the “Age of Great Peace” (태평성대) under Emperor Yao (요순임금), where people are self-sufficient, free from interference, and content. He asserts that Heaven House embodies this ideal, with its pure water and food, and freedom from external control.
- Analogies/Examples: The story of Emperor Yao observing an old man singing about the peaceful times, unaware of the emperor’s presence, illustrates a society so well-governed that the ruler’s intervention is unnecessary. Heaven House is presented as a modern-day “paradise” where people can drink pure water, eat, and listen to lectures without hindrance.
- Practical Message: The God-man’s presence is essential for achieving such a true “Age of Great Peace,” where individuals can focus on self-improvement without external disturbances.
Lessons from History: Napoleon’s Downfall
- Main Assertions: Even great leaders like Napoleon can suffer catastrophic defeats due to seemingly minor oversights or arrogance. His defeat in Russia was attributed to faulty uniform buttons that broke in extreme cold, leading to the death of 590,000 soldiers from freezing.
- Analogies/Examples: The story of Napoleon’s army losing 590,000 men in Russia due to buttons breaking in the cold, and a child refusing to open a door for Napoleon because his father hadn’t approved, illustrate the importance of meticulous preparation and humility.
- Practical Message: This serves as a cautionary tale: even minor flaws or arrogance can lead to significant failures. It reinforces the importance of thoroughness and self-reflection in one’s spiritual journey, akin to Gyeonseong Seongbul.
The 60 Sins and Protection from Deception
- Main Assertions: The God-man has identified 60 specific sins that humans commonly commit. Avoiding these sins is crucial for spiritual protection and elevation. He warns against external deceptions, particularly those attempting to exploit followers for financial gain.
- Analogies/Examples: The list of 60 sins, written by the God-man himself, includes fraud, intimidation, betrayal, embezzlement, insult, lust, ignorance, manipulation, hatred, conflict, envy, anger, curses, violence, heresy, jealousy, indulgence, debauchery, complaining, arrogance, theft, lamentation, dissatisfaction, depravity, resentment, conflict, fear, distrust, wickedness, murder, immorality, sorcery, idolatry, falsehood, killing, sexual misconduct, lying, divisive speech, harsh speech, greed, hatred, delusion, wrong views, disrespect for others, recklessness, disbelief, lack of compassion, adultery, stealing, danger, and attachment to others. He explicitly warns against scams in online chatrooms, emphasizing that Heaven House does not engage in profit-making activities from its members.
- Practical Message: Followers must be vigilant against deception and adhere strictly to the God-man’s teachings, avoiding the 60 sins to protect their spiritual well-being and progress.
Blessings and Spiritual Elevation
- Main Assertions: The lecture concludes with powerful blessings from the God-man, granting spiritual levels (레벨) to attendees, their families, and ancestors. These blessings are a direct path to White Heaven and are contingent upon avoiding the 60 sins.
- Analogies/Examples: Specific levels like “10 trillion mu” (10조무) and “1 Gyeongmu” (1경무) are mentioned, indicating immense spiritual elevation. The blessings are extended to those who attend Heaven House, watch online, and register for membership.
- Practical Message: By following the God-man’s guidance, avoiding sin, and participating in Heaven House activities, individuals can secure profound spiritual blessings and ensure their path to White Heaven.

Key Quotes Collection
“Today, all angels and archangels who have come for the first time are welcome.” (Welcoming new attendees to Heaven House.)
“The purpose of Buddhism is Gyeonseong Seongbul (견성성불), realizing oneself and becoming a Buddha.” (Defining the true goal of early Buddhism.)
“Shakyamuni never spoke of Sukhavati (극락왕생).” (Contrasting early Buddhism with later Mahayana doctrines.)
“The ‘Six Paramitas’ (육바라밀) are a distortion.” (Identifying a key deviation in Buddhist practice.)
“The very act of calling giving to others ‘Bosi’ (보시) is a perversion of the Dharma.” (Critiquing the concept of almsgiving as a distorted practice.)
“Sukhavati and hell were of no interest to Shakyamuni.” (Emphasizing Shakyamuni’s focus on earthly enlightenment.)
“Your father, that is, the God-man, is Heaven. That is the best.” (Establishing the God-man’s supreme authority.)
“Heaven House absolutely does not engage in such profit-making businesses with its members.” (Warning against scams and clarifying Heaven House’s financial policy.)
“Napoleon’s army lost 590,000 men due to a single button.” (Illustrating the importance of meticulousness and avoiding oversight.)
“There are 60 sins that humans commit most often.” (Introducing the comprehensive list of human transgressions.)
“You must keep those 60 sins far away.” (Providing direct guidance for spiritual purification.)
“All angels who came to Heaven House, their families, and those watching on YouTube, along with their families and ancestors, shall receive a level of 100 Gyeongmu.” (Bestowing blessings for spiritual elevation.)
Historical / Doctrinal Connections
This lecture builds upon Huh Kyung-young’s established teachings by:

Reinforcing the Divine-Human Theory: The lecture consistently positions Huh Kyung-young as the God-man, the ultimate authority whose words supersede traditional religious interpretations. His blessings are presented as the direct means to spiritual elevation and White Heaven, aligning with his core doctrine of divine intervention and guidance.
Clarifying True Enlightenment: By distinguishing early Buddhism’s Gyeonseong Seongbul from later distortions like Sukhavati and the Six Paramitas, Huh Kyung-young redefines the path to enlightenment. This aligns with his emphasis on inner transformation and self-perfection over external rituals or dogmas, which he often critiques as human-made corruptions.
Emphasizing Practical Morality: The introduction of the “60 Sins” provides a concrete moral framework, connecting directly to his broader teachings on ethical conduct and the purification necessary for spiritual advancement. This is a newly emphasized point, offering a detailed guide for followers to identify and avoid transgressions.
Highlighting the Uniqueness of Heaven House: The description of Heaven House as a place of miracles and an embodiment of the “Age of Great Peace” reinforces its central role in his movement. It is presented as a sanctuary where divine blessings are directly accessible, a concept consistent with his teachings on the physical manifestation of spiritual power.
Warning Against Deception: His explicit warnings against scams and profit-making schemes within the spiritual community align with his consistent message of purity and integrity, protecting his followers from exploitation and maintaining the sanctity of his teachings.

Action Items & Blessing Guidance
Prioritize the God-man’s Teachings: Always consult the God-man (Huh Kyung-young) before making significant decisions or engaging in spiritual practices, as his guidance is the ultimate authority.
Avoid the 60 Sins: Actively identify and refrain from committing the 60 sins outlined in the lecture to maintain spiritual purity and qualify for higher blessings.
Be Vigilant Against Deception: Exercise caution against external solicitations, especially those involving financial transactions or promises of spiritual benefits, as Heaven House does not engage in such profit-making activities with its members.
Engage with Heaven House: Participate in Heaven House activities, whether by attending in person or watching online, to receive direct blessings and elevate spiritual levels for oneself, family, and ancestors.
Cultivate Inner Perfection: Focus on self-realization and inner transformation, understanding that true enlightenment (Gyeonseong Seongbul) is about perfecting one’s human nature, rather than pursuing external rituals or distorted doctrines.
One-Sentence Overall Summary
Huh Kyung-young’s lecture guides individuals toward genuine spiritual enlightenment by clarifying the original, self-perfection-focused objectives of early Buddhism and Confucianism, contrasting them with later human-made distortions, while simultaneously providing a comprehensive list of 60 sins to avoid, and offering direct blessings for spiritual elevation and entry into White Heaven through adherence to the God-man’s supreme teachings and engagement with Heaven House.

This excerpt comes from a YouTube video of a Heo Kyung-young lecture at Haneulgung, his spiritual center. Heo Kyung-young, a controversial figure in South Korea known for his political and spiritual claims, is addressing his followers, referred to as “angels.” The core of this excerpt is Heo Kyung-young’s reinterpretation of Buddhist and Confucian philosophies, contrasting them with his own teachings, and sharing anecdotes to illustrate his points. He also warns his followers about external threats and emphasizes the importance of adhering to his principles.

Heo Kyung-young’s Reinterpretation of Traditional Philosophies

The True Purpose of Buddhism: Self-Realization, Not Paradise
Heo Kyung-young challenges the common understanding of Buddhism, asserting that Sakyamuni Buddha never taught about “paradise” (극락왕생). He argues that the concept of paradise was a later “perversion” introduced by people, particularly with the rise of Mahayana Buddhism. Instead, he emphasizes that the original goal of Buddhism is “enlightenment” (견성성불), which means understanding and realizing one’s true nature and becoming a Buddha (a sage). This is impressive because it presents a contrarian view to mainstream Buddhist interpretations, highlighting a focus on internal transformation rather than external rewards.

석가모니는 극락왕생을 이야기하지 않아요, 석가모니가 그건 변 사람들이 변절시킨 거지, 석가모니 입에서는 극락왕생, 불기에는 그게 없어요, 어, 마음을, 그러니까 우리가 신인을 알리려면 상대 종교에 대해서 뭘 확실히 알아야 돼, 불교가 추구하는 거는, 꼭 알아놔요, 다음부터는 절대 그렇게 얘기하면 안 됩니다, 성불이야, 견성불이야, 자기를 알고 자기를 깨닫는 것이 중요한 거야, 부처가 되는 거야, 부처는 성자를 말해, 아무리 밑에 사람이 뭐라 해도 성질 내지 않아, 알겠죠, 성자를 우리는, 불교의 목적은 뭐라고? 견성 또는 선불, 자기를 깨닫고 자기의 성품, 본성을 깨닫는 거야, 자기가 어떤 인물인가, 자기 존재를 깨닫고 부처가 되는 거야, 그 부처는 뭐예요? 자기가 완성되는 거야, 인간으로서 완성이지, 신의 체계와는 무관해, 공자도 그러죠, 네, 내가 인간을 살 것도 모르는데 죽은 상태를 내가 어떻게 알겠느냐?
Sakyamuni did not speak of paradise. That was a perversion introduced by people. From Sakyamuni’s mouth, there was no mention of paradise; it’s not in the Buddhist scriptures. To introduce the divine, we must clearly understand other religions. What Buddhism pursues, remember this, you must never say it differently from now on, is enlightenment (성불, 견성불). It’s important to know oneself and realize oneself; to become a Buddha. A Buddha refers to a sage. No matter what someone below says, they don’t get angry. The purpose of Buddhism is “seeing one’s nature” (견성) or “becoming a Buddha” (선불), realizing oneself and one’s true nature, one’s original character. To realize what kind of person one is, one’s existence, and to become a Buddha. What is that Buddha? It’s self-completion. It’s completion as a human, unrelated to the divine system. Confucius also said, “If I don’t even know about life, how can I know about death?”

견성을 해 가지고 마지막에 성불하겠다, 불교의 목적이야, 알겠죠? 그런데 이게 대승불교에 와서 변절한 거야, 변절, 그게 변절이 바로 뭐냐면, 극락이 있느니 뭐니 하면서 변절된 거야, 그게 뭐냐? 변절된 것이 바로 초기불교야, 석가모니가 이야기한 8정도(八正道)입니다
To achieve enlightenment (견성) and finally become a Buddha (성불) is the goal of Buddhism. Do you understand? But this was perverted when Mahayana Buddhism came along. That perversion is precisely what happened when they started talking about paradise and so on. What is that? That perversion is precisely early Buddhism. It is the Eightfold Path that Sakyamuni spoke of.

Critique of “Giving” (보시) in Buddhism
Heo Kyung-young strongly criticizes the concept of “giving” (보시) as it is practiced in later forms of Buddhism, particularly the “Six Perfections” (육바라밀). He argues that Sakyamuni Buddha never mentioned “giving” in his original teachings, and that it was introduced to sustain temples and extract money from followers. He views it as a “perversion” that leads to a “dogfight in a mud pit” (이전투구), where people engage in deceit and conflict under the guise of charity. This is a provocative and contrarian stance, directly challenging a widely accepted practice in Buddhism and exposing what he perceives as its underlying economic motivations.

육바라밀이 변절된 것이에요, 보시, 지계, 인욕, 정진, 선정, 그리고 지혜가 있는데, 이 팔계(팔지)를 이렇게 변질시킨 겁니다, 알겠지요? 실제 열반, 해탈, 깨달음, 보리, 반야, 삼매, 무아, 성불에는 석가모니 부처님 말씀에 보시라는 게 없어요, 보시라는 말 자체가, 남에게 주는 것을 ‘보시’라고 말하는 것도 불법입니다
The Six Perfections (육바라밀) are a perversion. There are giving (보시), precepts (지계), patience (인욕), diligence (정진), meditation (선정), and wisdom (지혜), but these eight precepts (or eight branches) were distorted in this way. Do you understand? In actual nirvana, liberation, enlightenment, bodhi, prajna, samadhi, and non-self, there is no mention of “giving” (보시) in Sakyamuni Buddha’s words. The very word “giving,” referring to giving to others, is also a distortion of Buddhist law.

그러니까, 그 ‘보시’라는 것 자체를 조장하고 넣는 것이 바로 변질된 것이라는 말입니다, 이게 저를 유지하려니까, 그게 진짜 보시하라는 거야, 철에 갖다 내라는 소리야, 그래, 안 그래요? 이게 먹고 살기 위해서 육바람이 만들어져 버린 거야, 이게 변절이 된 거예요, 무슨 말인지 알죠? 그래 보시를 못 하면 뭐 어떤지, 뭐 천국을 가거나 극락을 못 가느니, 이서 극락이 나오기 시작한 거야, 극락과 지옥이, 알겠죠? 극락과 지옥을 석가모니는 아무 관심이 없어
So, promoting and including the concept of ‘giving’ (보시) itself is a perversion. It’s about maintaining the temple; it’s telling people to truly give, to bring it to the temple. Isn’t that right? The Six Perfections were created for survival; this is a perversion. Do you understand what I mean? So, if you can’t give, what happens? You can’t go to heaven or paradise, and that’s where paradise began to appear. Paradise and hell, do you understand? Sakyamuni had no interest in paradise and hell.

이 불교, 유교 믿는 사람들이 뭘 받겠냐? 벌써 이렇게 하면 여러분 알아보겠지? 이전 이전투구, 이전 투구, 개싸움이야, 개싸움, 진흙밭에 개싸움을 하고 있는 거야 지금, 그게 육바라밀이야, 알겠죠? 진흙에서 개싸움해, 왜 도둑질하니까 절에 보시하려고, 불쌍한 사람 도와주려고, 요런 거짓말 하면서 속임수 쓰는 거예요
What will these Buddhist and Confucian believers receive? You’ll recognize it now, won’t you? It’s a dogfight in a mud pit (이전투구), a dogfight. They’re fighting like dogs in a mud pit right now. That’s the Six Perfections. Do you understand? They fight like dogs in the mud, stealing to give to the temple, to help the poor. They use such lies and deception.

The Ideal Society: Self-Sufficiency and Absence of Authority
Heo Kyung-young describes an ideal society, drawing from the story of Emperor Yao (요순임금), where people are so self-sufficient and content that they don’t even notice or need the emperor. He highlights a folk song from that era, which praises a life of working when the sun rises and resting when it sets, with abundant water and food, and no need for the emperor’s intervention. This vision emphasizes individual autonomy and a lack of external interference, which aligns with his broader philosophy of self-reliance and a minimal role for traditional authority. This is a powerful illustration of his ideal world, where true peace comes from within and from a harmonious relationship with nature, rather than from governance.

일출 아침에 해가 뜨니까 밭에 나가서 일하고 그렇지 않아요? 아침에 해가, 지니까, 일이 이러면 해가 들어가 버렸다, 소리야, 주님, 해가지니까 뭐 해요? 집에 들어가서 싫은 거야? 편안하게 휴식한다는 말이야, 아무 지장이 없네, 이거 하는 게, 응, 그런 데다가 또, 에, 그다음에 정전, 이식 경전이신, 어, 경전 이식이라, 정말 말하자면은 밥 깔아 가지고, 농사 지어서 밥 먹고, 뭐 임금한테 부탁할 게 하나도 없는 거야, 그래, 안 그래요? 또, 그다음에 옥증, 즉 우물에 물이 많겠다, 그래 안 그래? 그 구슬 같은 우리 광천수, 우리, 우리 하늘하고 똑같은 이야기야, 안에서 가서, 가서 광천수 먹고, 그냥 여기 가서 백궁식당 가서 밥 먹고, 식 강의 듣고 낙원이지 뭐야? 여기 누가 뭐 배설하는 사람이 와가지고, 야, 허경이 강의 못 들어, 이러면 이제 문제지, 야, 물, 저거 내 거야, 하늘 거 아니야, 뭐 이런 사람이 나오면, 그건 문제잖아, 그런 게 아무도 방해하는 사람이 50년간 없다, 이 말이야
When the sun rises in the morning, you go out to the fields to work, don’t you? When the sun sets, it means the day is over. Lord, when the sun sets, what do you do? Go home and rest? It means to relax comfortably. There are no obstacles to doing this. And then, there’s the well-field system, meaning cultivating fields and eating rice from farming, with nothing to ask of the king. Isn’t that right? And then, there’s the jade well, meaning there’s plenty of water in the well. Isn’t that right? That crystal-clear spring water, it’s the same story as our Haneulgung. You go inside, drink the spring water, eat at the Baekgung restaurant, listen to lectures, and it’s paradise, isn’t it? If someone comes and says, “Hey, you can’t listen to Heo Kyung-young’s lecture,” that’s a problem. “Hey, that water is mine, not Haneulgung’s.” If someone like that appears, that’s a problem. It means no one interfered for 50 years.

재력하여, 황제, 임금의 힘이 필요 있냐, 이거야, 재력, 임금의 힘이 뭐 필요해? 그래, 안 그래요? 예, 왜 필요하냐? 임금이 필요없다 이 말이야, 재료가 임금이 필요 없으니까, 음, 가제, 음, 이게 그러니까 누구 간섭도 받지 않고, 임금 간섭을 받을 이유가 뭐냐? 그러니까 이렇게 나라에 임금이 있으나 마찬가지, 이런 걸 태평세우라 그래, 이게 순임금의 태평성대를 노래를 부르는 영감이 길에 있는 거야
What need is there for the power of the emperor, the king? What need is there for the king’s power? Isn’t that right? Why is it needed? It means the king is not needed. Because the material doesn’t need the king. So, why should one be interfered with by anyone, or by the king? So, it’s as if there’s a king in the country, but it makes no difference. This is called a peaceful era. This is an old man on the street singing a song about Emperor Shun’s golden age.

Lessons from History and Warnings for Followers

The Catastrophic Impact of Small Flaws: Napoleon’s Downfall
Heo Kyung-young uses the historical example of Napoleon’s defeat in the Russian campaign, attributing it to a seemingly trivial detail: faulty uniform buttons. He explains that the buttons, made in France, shattered in the extreme Russian cold, leaving soldiers exposed and leading to the death of 590,000 out of 600,000 troops from frostbite. This anecdote serves as a powerful metaphor for the importance of meticulous preparation and avoiding even the smallest “flaws” (헛점), especially in the pursuit of spiritual enlightenment (견성성불). This is a memorable and impactful story that highlights how seemingly minor details can have catastrophic consequences, reinforcing his message about thoroughness and integrity.

워털루 전투에서 나폴리옹 군대가 왜 졌을까? 응, 적을 너무 지게 했을까? 적을 너무 우습게 알았어, 또 나폴리옹이 러시아 전쟁에서 왜 졌을까? 아는 사람, 레벨 200 관물(神物)을 줍니다, 유튜브 보면 안 돼요, 너무 추워서, 너무 추워서, 추워서 졌다는 건 원인이 안 돼, 그거는 군인이 그 정도는 방어할 수 있어야 돼, 빨리 빨리 끝낼 줄 알았는데, 그게 늦어 가지고 겨울이 오니까, 판단 미숙이라 이거지? 아니에요, 단추 때문에 졌어, 단추, 작은 단추 하나 때문에 진 거야, 군인들이 옷을 세밀하게 입은 거야, 추운 데로 가니까, 그 단추가 추운 영하 20도가 넘으면 단추가 부서져 버려, 아, 그게 프랑스에서 만든 단추가 실패를 한 거야
Why did Napoleon’s army lose at the Battle of Waterloo? Did they underestimate the enemy too much? They underestimated the enemy too much. And why did Napoleon lose in the Russian War? Anyone who knows gets 200 divine objects. Don’t look it up on YouTube. “Too cold.” “Too cold.” Losing because of the cold isn’t the reason. A soldier should be able to defend against that much. They thought they’d finish quickly, but it got delayed, and winter came, so it was a misjudgment, right? No, they lost because of a button. A button. They lost because of one small button. The soldiers wore their clothes meticulously. Because they were going to a cold place. That button, if it gets colder than minus 20 degrees Celsius, the button breaks. Ah, the buttons made in France failed.

그래서 단추 때문에, 나폴리온 군대가 60만 명 중에 만 명만 살고 59만 명이 동사해서 죽었어, 왜, 우 also 단추가 녹아 버리지? 웃어져 버리고, 빠져 버려, 추우니까, 러시아가 그렇게 추운 줄 얘들은 몰랐던 거야, 근데 그 당시 기술이 발달 안 되니까 단추가 시원잖아, 무슨 줄 알죠? 그게 단추가 가루가 돼 버려, 그러니까 군인들마다 단추가 없네, 그러니까 이게 바람이 들어가잖아, 동사해서 다 죽은 거야, 전부 도망가야지, 단추 옷 붙잡아야지, 총 들어야지, 이게 안 되는 거야, 짐을 들었는데, 안 되죠, 네, 그래서 나폴레옹 군대는 워터 전쟁에서도 졌지만, 러시아 전투에서 단추 하나 때문에 60만 명 우리나라 군대 전체를 다 데리고 간 거야, 갔는데 만 명만 살고 59만 명이 얼어 가지고 죽었어, 총맞아 죽은 게 아니야, 그럼 얼마나 키가 막혀요, 그러니까 시행 착오야, 단추 하나, 우리가 소홀히 뭘 준비하면 되겠어? 아니, 매사 잘하는데도 견성불, 한 개만 지나가는 여자한테만 눈이 빠져도 견성 성불이 없어
So, because of the buttons, out of 600,000 of Napoleon’s army, only 10,000 survived, and 590,000 died of frostbite. Why? The buttons also melted, broke, and fell off. Because it was cold, they didn’t know Russia was that cold. But at that time, technology wasn’t developed, so the buttons were flimsy. Do you understand? The buttons turned into powder. So, every soldier had no buttons. So, the wind got in. They all died of frostbite. They had to run away, hold their buttoned clothes, and carry their guns. It was impossible. They were carrying luggage. It’s impossible. So, Napoleon’s army lost not only at the Battle of Waterloo but also in the Russian campaign because of one button. He took 600,000, the entire army of our country. Only 10,000 survived, and 590,000 froze to death. They weren’t shot. How frustrating is that? It was a trial and error, one button. How can we prepare anything carelessly? Even if you do everything well, if you’re distracted by just one passing woman, you won’t achieve enlightenment.

Warning Against External Deception and the “60 Sins”
Heo Kyung-young issues a strong warning to his followers about external scams and deceptive individuals who might try to exploit them, particularly through online platforms like KakaoTalk. He emphasizes that Haneulgung (his organization) never engages in profit-making activities targeting its members. He then introduces a list of “60 Sins” (60가지 죄) that he personally wrote in Chinese characters, urging his followers to avoid them. He claims these sins are what “demons” use to attack people and that avoiding them is crucial for spiritual progress. This section serves as a practical guide for his followers, reinforcing loyalty and providing a clear moral framework, while also positioning himself as a protector against spiritual and financial harm.

다른 사람이 뭐 껄찍거 봐야 신경 쓰지 말아요, 응, 뭐 이상한 사람이 하늘웅, 뭐 카톡에 돌아가지고, 뭐 우리 카톡방에 와서, 뭐 뭐 장사를 하려고, 뭐 100만 원짜리 막 절대 그거 들어가면 내별 다 나갑니다, 아멘, 절대 그런데 해놓되면 안 돼요, 우리는 오직 신인한테 물어본 다음에, 뭘 해야지, 뭐 뭐 뭐 이름, 전화번호까지 알아가지고, 그 들어와, 지금 이런 조직이, 있는 거야, 아멘, 지금 그거 여러분한테 오면 무조건 탁탁 잘라 버려야 됩니다, 네, 알았죠? 네, 국제적인 해커들이 여러분들을 껍데기 뺏기는 그런 사람들이 이, 카톡방에 침범해요, 그래서 내가 지시했대, 내가 그런 지시하겠어요? 아니, 하늘은 절대 수익 사업을 그런 사업은 하지 않는다, 네, 회원들 상대로 수익 안 합니다, 네, 알았죠? 네, 명심해야 됩니다
Don’t pay attention to what others say. If some strange person comes to Haneulgung, or through KakaoTalk, or enters our KakaoTalk room to do business, like selling something for a million won, absolutely do not get involved, or your level will drop. Amen. You must never get involved in such things. We must only do things after asking the divine being. They even get names and phone numbers and enter. Such organizations exist now. Amen. If that comes to you, you must immediately cut it off. Yes, do you understand? Yes. International hackers, people who want to steal your identity, invade these KakaoTalk rooms. So, they say I gave instructions. Would I give such instructions? No, Haneulgung absolutely does not engage in such profit-making businesses. Yes. We do not make profits from members. Yes, do you understand? Yes, you must remember that.

60가지 죄를 내가 공문으로 띄운 거 있지, 네, 여러분, 이런 죄를 짓지 마라, 그러면서 네, 공포, 불신, 흉악사, 음행, 조수, 우상숭배부터 쭉 해서 60가지를 쫙 죄를 제거한 거 있어, 그거 한번 띄워봐, 한번 글로 보여주자, 당연했, 공지문에 있어, 음, 여러분, 본 기억은 있지? 네, 죄를 60까지 적어 놨지, 네, 참 60가지 가지고 있어요, 그거 내 강의 때 한번 띄워야 되겠다, 강의 때 해 놓고 내 공지문들을 가지고 다시 강의를 한번 해 줘야 돼, 네, 여러분은 공지문을 예사로 보았지만은, 그 60가지 죄를 내가 왜 보냈냐, 이유가 있단 말이야, 음, 음, 마귀들이 그 육식까지를 가지고 사람을 공격하는 거야, 거기, 그러니까 여러분한테 파고 들어 가지고 ‘야, 뭐 어, 뭐 이렇게 거짓말로 이렇게 할까 봐서’ 내 올리난 거야, 네, 음, 그걸 한번 유진이, 유진이 60제목이 60제야, 60제 뭔 팀사한테 보내 승, 어, 60 지난번에 한번 60제 한번 올린 거 같은데, 예, 유진, 그것도 내가 침필로 쓴 거야, 네, 요, 아멘, 요, 지금 노래도 침필로 한문으로 보내고, 이것도 침필로 내가 쓴 거야, 저 있네, 한번 뛰어봐, 크게 확대해 봐, 음, 여기 있죠, 60까지, 예, 날짜가 언제인지는 안.. 나왔는데 더 확대해서 봐, 더 확대해서 보내놨어, 아니, 그건 관계없어, 제일 위에가 사기 죄죠, 예, 기망, 기만, 위계 이렇게 있죠, 공갈, 협박, 배임, 형벌 이렇게 나오죠, 어, 모욕, 모욕, 호색, 예, 우매 쭉 나오죠, 이 육식죄를 내가 침필로 써서 인간들이 가장 많이 짓는 죄, 네, 이 죄의 육식까지를 내가 여행 가서 써 가지고 여러분한테 보내는 사람 있을까? 없어요, 60가지 죄를 처음 봤지, 네, 그걸 내가 전부 한문으로 썼는데, 이게 연필로 썼지만 명필이야, 이거 나중에 이거 원본이 나중에 매매가 될 때는 1천억 정도 간다
I posted a public notice about the 60 sins, didn’t I? Yes. “Don’t commit these sins,” I said. Yes. From fear, distrust, heinous acts, fornication, sorcery, idolatry, and so on, I listed 60 sins. Let’s put that up. Let’s show it in writing. It’s in the public notice. Hmm. You remember seeing it, right? Yes, I listed 60 sins. Yes, I have those 60 sins. I should put that up during my lecture sometime. I should lecture on my public notices again. Yes. You might have seen the public notice casually, but there’s a reason why I sent those 60 sins. Hmm. Hmm. Demons use those 60 sins to attack people. So, I posted it to prevent them from infiltrating you and saying, “Hey, why don’t we lie like this?” Yes. Hmm. Let’s put that up, Yujin. The title is “60 Sins.” “60 Sins.” Send it to some team. Oh, I think I posted the 60 Sins once before. Yes, Yujin. I wrote that in my own hand too. Yes. Amen. Yes. I sent the song in my own hand in Chinese characters, and I wrote this in my own hand too. There it is. Let’s put it up. Zoom in. Hmm. Here it is, 60 sins. Yes. The date isn’t… it’s not shown, but zoom in further. I sent it zoomed in further. No, that doesn’t matter. The top one is fraud, right? Yes, deception, trickery, stratagem, right? Extortion, threats, breach of trust, embezzlement, right? Oh, insult, insult, lust, yes, foolishness, and so on. I wrote these 60 sins in my own hand, the sins that humans commit most often. Yes. Is there anyone else who would write these 60 sins while traveling and send them to you? No, there isn’t. You’ve seen the 60 sins for the first time, right? Yes. I wrote all of them in Chinese characters, and even though I used a pencil, it’s masterful calligraphy. This original will be worth about 100 billion won when it’s sold later.

This excerpt is from a YouTube video of a lecture by Heo Kyung-young, a figure known for his unique spiritual and political claims in Korea . In this session, Heo Kyung-young addresses his followers, referred to as “angels,” and delivers a sermon that critiques traditional Buddhist and Confucian philosophies while promoting his own teachings . The core message revolves around reinterpreting religious doctrines and emphasizing his role as a divine figure who offers direct salvation and a path to a “heavenly palace” (하늘궁) .

Heo Kyung-young’s Reinterpretation of Religious Doctrines

Critique of Traditional Buddhism: The True Purpose of Enlightenment
Heo Kyung-young challenges the common understanding of Buddhism, particularly the concept of “극락왕생” (rebirth in the Pure Land), asserting that it is a “perversion” of Shakyamuni’s original teachings . He emphasizes that the true goal of Buddhism, as taught by Shakyamuni, is “견성성불” (seeing one’s true nature and becoming a Buddha), which means self-realization and achieving inner perfection as a human being, rather than seeking an afterlife in a heavenly realm .

불교는 극락생이 목적이 아니에요, 그거는 불교가 변절된 거, 음, 석가모니는 극락왕생을 이야기하지 않아요, 석가모니가 그건 변 사람들이 변절시킨 거지, 석가모니 입에서는 극락왕생, 불기에는 그게 없어요.
Buddhism is not about rebirth in the Pure Land; that’s a perversion of Buddhism. Shakyamuni didn’t talk about rebirth in the Pure Land; people perverted it. There’s no mention of rebirth in the Pure Land in Shakyamuni’s teachings or in Buddhist scriptures.

불교가 추구하는 거는, 꼭 알아놔요, [목을 가다듬음] 다음부터는 절대 그렇게 얘기하면 안 됩니다, 성불이야, 견성불이야, 자기를 알고 자기를 깨닫는 것이 중요한 거야, 부처가 되는 거야, 부처는 성자를 말해.
What Buddhism pursues, remember this, you must never say otherwise from now on, is becoming a Buddha, seeing one’s true nature and becoming a Buddha. Knowing oneself and realizing oneself is important; it’s about becoming a Buddha. A Buddha refers to a saint.

Rejection of “보시” (Charity) and “육바라밀” (Six Perfections)
Heo Kyung-young argues that the concept of “보시” (charity or giving), a central practice in Mahayana Buddhism, was not part of Shakyamuni’s original teachings and is a “perversion” introduced by later generations, particularly with the advent of Mahayana Buddhism in China . He views practices like “보시” as a means for temples to sustain themselves, leading to a distorted understanding of spiritual practice .

육바라밀이 [기침과 목을 가다듬으며] 변절된 것이에요. 보시, 지계, 인욕, 정진, 선정, 그리고 지혜가 있는데, 이 팔계(팔지)를 이렇게 변질시킨 겁니다.
The Six Perfections (육바라밀) are a perversion. There are giving, precepts, patience, diligence, meditation, and wisdom, but these eight paths (or eight branches) were distorted in this way.

석가모니 부처님 말씀에 보시라는 게 없어요. 보시라는 말 자체가, 남에게 주는 것을 ‘보시’라고 말하는 것도 불법입니다.
In Shakyamuni Buddha’s words, there is no such thing as “giving” (보시). The very act of calling giving to others “giving” is also against Buddhist law.

The “60 Sins” and the Path to the Heavenly Palace
Heo Kyung-young presents a list of “60 sins” that he claims are the primary ways “devils” attack people, and avoiding these sins is crucial for his followers . He asserts that by staying away from these transgressions, his followers are recognized as “saints” by heaven, which is a prerequisite for entering his “heavenly palace” . This list, he claims, was personally written by him and serves as a divine decree for his followers .

마귀들이 그 육식까지를 가지고 사람을 공격하는 거야.
Devils attack people with those sixty sins.

하늘의 천사들은 60가지 죄를 항상 멀리해야 한다.
The angels of heaven must always keep away from the 60 sins.

Heo Kyung-young’s Self-Proclaimed Divinity and Authority

Miracles and Divine Presence at “하늘궁” (Heavenly Palace)
Heo Kyung-young describes his “하늘궁” as a place where miracles are commonplace, including “Seoul Eumsori” (소울음소리, sound of a cow’s cry, a miraculous sound), “Baekgung Gangsu” (백궁강수, heavenly rain from the White Palace), and sightings of “차원이동 비행접시” (dimension-shifting flying saucers) . He claims that heavenly angels and forces are constantly present at his location, distinguishing it from any other place .

우리 하늘에는 서울 음소리가, [목을 가다듬음] 사람들이 볼 수 없는 기적이죠.
In our heaven, the sound of a cow’s cry is a miracle that people cannot see.

어, 우리는 백궁에서, 이, 지국인 전체를 체크하지만, 또 내가 있는 데는 천군 천사가 와 있지.
We check all the people on Earth from Baekgung, but where I am, heavenly armies and angels are present.

The “Judge” and the “King of Heaven”
Heo Kyung-young explicitly states that he has come as a “심판자” (judge) to rectify the perversions of religious doctrines and human behavior . He positions himself as the “재왕” (King of Heaven) who has descended to Earth, implying that he holds ultimate authority over spiritual matters and the judgment of humanity .

내가 심판하러 온 거.
I came to judge.

세성시, [음악] 말세 하늘의 재왕이 왔는데도 사람들이, [음악] 모른다.
In this world, at the end of times, the King of Heaven has come, but people don’t know.

The Importance of “신인” (Divine Human) and Loyalty
Heo Kyung-young emphasizes that his followers should only trust him, the “신인” (divine human), above all else . He warns against external influences, such as scammers or other groups, who might try to exploit his followers, stressing that loyalty to him is paramount for their spiritual well-being and to avoid losing their “level” (spiritual standing) .

그러니까 자기 아버지, 그 여러분한테는 신인 하늘이야.
So, your father, for you, is the divine human, heaven.

다른 사람이 뭐 껄찍거 봐야 신경 쓰지 말아요.
Don’t pay attention to what others might say or do.

This excerpt comes from a YouTube video of a Heo Kyung-young lecture at Haneulgung, his spiritual center. Heo Kyung-young, a controversial figure in South Korea known for his unconventional political and spiritual claims, is addressing his followers, referred to as “angels.” The core of this excerpt focuses on his reinterpretation of Buddhist and Confucian philosophies, contrasting them with his own teachings, and sharing anecdotes to illustrate his worldview. He also touches upon practical advice for his followers regarding external influences and internal conduct.

Heo Kyung-young’s Reinterpretation of Traditional Philosophies

The True Purpose of Buddhism: Self-Realization, Not Afterlife
Heo Kyung-young challenges the common understanding of Buddhism, asserting that Sakyamuni Buddha never taught about “paradise” or “hell.” He argues that the concept of “극락왕생 (Geungnak-wangsaeng, rebirth in paradise)” was a later corruption of Buddhist teachings. For Heo, the original goal of Buddhism was “견성성불 (Gyeonseong-seongbul),” which means realizing one’s true nature and becoming a Buddha (an enlightened being). This is a powerful reframe, emphasizing internal transformation over external rewards.

불교는 극락생이 목적이 아니에요, 그거는 불교가 변절된 거, 음, 석가모니는 극락왕생을 이야기하지 않아요, 석가모니가 그건 변 사람들이 변절시킨 거지, 석가모니 입에서는 극락왕생, 불기에는 그게 없어요.
Buddhism is not about rebirth in paradise; that’s a perversion of Buddhism. Sakyamuni doesn’t talk about rebirth in paradise; people perverted it. There’s no mention of rebirth in paradise in Sakyamuni’s teachings or in Buddhist scriptures.

불교가 추구하는 거는, 꼭 알아놔요, 다음부터는 절대 그렇게 얘기하면 안 됩니다, 성불이야, 견성불이야, 자기를 알고 자기를 깨닫는 것이 중요한 거야, 부처가 되는 거야.
What Buddhism pursues, remember this, you must never say otherwise from now on, is “Seongbul” (becoming a Buddha), “Gyeonseongbul” (realizing one’s true nature and becoming a Buddha). It’s important to know oneself and awaken to oneself; it’s about becoming a Buddha.

Critique of “Six Paramitas” as a Perversion of Early Buddhism
Heo Kyung-young contends that the “육바라밀 (Yukbaramil, Six Paramitas)”—generosity, precepts, patience, effort, meditation, and wisdom—which are central to Mahayana Buddhism, represent a “변절 (byeonjeol, perversion)” of Sakyamuni’s original teachings. He specifically targets “보시 (bosi, generosity/giving),” arguing that it was introduced to sustain temples and encourage donations, rather than being an inherent part of early Buddhist practice. This is a bold claim that directly challenges established Buddhist doctrine.

그런데 대승불교가 중국으로 넘어오면서 불법이 변질된 게 뭐냐 하면, 바로 육바라밀입니다. 여러분, 육바라밀을 알고 계시죠? 육바라밀이 [기침과 목을 가다듬으며] 변절된 것이에요.
But as Mahayana Buddhism came to China, what corrupted the Dharma was precisely the Six Paramitas. You all know the Six Paramitas, right? The Six Paramitas are a perversion.

석가모니 부처님 말씀에 보시라는 게 없어요. 보시라는 말 자체가, 남에게 주는 것을 ‘보시’라고 말하는 것도 불법입니다.
In Sakyamuni Buddha’s teachings, there is no such thing as “bosi” (generosity). The very act of calling giving to others “bosi” is against the Dharma.

그 ‘보시’라는 것 자체를 조장하고 넣는 것이 바로 변질된 것이라는 말입니다. 이게 저를 유지하려니까, 그게 진짜 보시하라는 거야, 철에 갖다 내라는 소리야.
Promoting and including “bosi” itself is a perversion. It’s about maintaining the temple; it’s telling people to truly give, to bring it to the temple.

Confucianism and the “Great Peace” of Emperor Yao
Heo Kyung-young connects Confucian ideals to his own vision of a “태평성대 (taepyeongseongdae, era of great peace).” He recounts the story of Emperor Yao, who, disguised, heard an old man singing about a peaceful life where people worked, rested, and had no need for the emperor’s intervention. This anecdote serves to illustrate a society where people are self-sufficient and content, a state Heo believes Haneulgung embodies. This highlights his emphasis on individual autonomy and a minimal need for external governance in an ideal society.

아침에 해가 뜨니까 밭에 나가서 일하고 그렇지 않아요? 아침에 해가, 지니까, 일이 이러면 해가 들어가 버렸다, 소리야. 주님, 해가지니까 뭐 해요? 집에 들어가서 싫은 거야? 편안하게 휴식한다는 말이야. 아무 지장이 없네, 이거 하는 게.
When the sun rises in the morning, people go out to work in the fields, right? When the sun sets, it means the work is done. Lord, what do you do when the sun sets? You go home to rest, right? It means you’re comfortably resting. There’s no problem with doing this.

농사 지어서 밥 먹고, 뭐 임금한테 부탁할 게 하나도 없는 거야. 그래, 안 그래요? 또 [신음], 그다음에 옥증, 즉 우물에 물이 많겠다. 그래 안 그래? 그 구슬 같은 우리 광천수, 우리, 우리 하늘하고 똑같은 이야기야.
They farm, eat, and have nothing to ask of the king. Isn’t that right? And then, the jade well, meaning there’s plenty of water in the well. Isn’t that right? Our mineral water, like jade, is the same story as our Haneulgung.

재력하여, [목을 가다듬음], 황제, 임금의 힘이 필요 있냐, 이거야. 재력, 임금의 힘이 뭐 필요해? 그래, 안 그래요? 예. 왜 필요하냐? 임금이 필요없다 이 말이야.
With their own strength, is the power of the emperor, the king, necessary? What need is there for the king’s power? Isn’t that right? Yes. Why is it needed? It means the king is unnecessary.

Lessons from History and Personal Conduct

The “Small Button” that Defeated Napoleon
Heo Kyung-young uses the anecdote of Napoleon’s defeat in Russia due to faulty uniform buttons to emphasize the importance of meticulous preparation and avoiding “헛점 (heotjeom, flaws/weaknesses).” This story serves as a powerful metaphor for how seemingly minor details can lead to catastrophic failure, reinforcing his message about the need for thoroughness in one’s spiritual and personal journey.

단추 때문에 졌어. 작은 단추 하나 때문에 진 거야. 군인들이 옷을 세밀하게 입은 거야. 추운 데로 가니까. 그 단추가 추운 영하 20도가 넘으면 단추가 부서져 버려.
They lost because of buttons. They lost because of one small button. The soldiers wore their clothes meticulously because they were going to a cold place. Those buttons would break if the temperature dropped below -20 degrees Celsius.

그래서 단추 때문에, 나폴리온 군대가 60만 명 중에 만 명만 살고 59만 명이 동사해서 죽었어.
So, because of the buttons, out of Napoleon’s 600,000 soldiers, only 10,000 survived, and 590,000 died of frostbite.

우리가 소홀히 뭘 준비하면 되겠어? 아니, 매사 잘하는데도 견성불, 한 개만 지나가는 여자한테만 눈이 빠져도 견성 성불이 없어.
Should we prepare anything carelessly? No. Even if you do everything well, if you’re distracted by just one passing woman, you won’t achieve Gyeonseong Seongbul (self-realization and becoming a Buddha).

The 60 Sins and the Path to Sainthood
Heo Kyung-young presents a list of “60 sins” that he personally wrote, emphasizing that these are the common transgressions that “devils” use to attack people. He instructs his followers to “멀리해야 한다 (meollihaeya handa, keep away from)” these sins to be recognized as “성인 (seongin, saints)” by heaven. This highlights his role as a moral guide and judge, providing a clear framework for ethical conduct within his community.

여러분, 이런 죄를 짓지 마라. 공포, 불신, 흉악사, 음행, 조수, 우상숭배부터 쭉 해서 60가지를 쫙 죄를 제거한 거 있어.
Everyone, do not commit these sins. There’s a list of 60 sins, from fear, distrust, heinous acts, sexual immorality, sorcery, idolatry, and so on, that I’ve eliminated.

마귀들이 그 육식까지를 가지고 사람을 공격하는 거야. 거기 그러니까 여러분한테 파고 들어 가지고 ‘야, 뭐 어, 뭐 이렇게 거짓말로 이렇게 할까 봐서’ 내 올리난 거야.
Devils use those 60 sins to attack people. So, I posted it (the list) because I was afraid they would infiltrate you and say, ‘Hey, why don’t we lie like this?’

인간의 죄는 60가지로 돼 있는데, 요거를 영상으로 보여줄게요.
Human sins are categorized into 60 types, and I’ll show you this in a video.

하늘의 천사들은 60가지 죄를 항상 멀리해야 한다.
The angels of Haneulgung must always keep away from the 60 sins.

그런데 성인이 된 여러분들은 저걸 멀리했기 때문에 하늘에서 성인으로 인정해준 거지, 내가 해준 건 아니야.
But you, who have become saints, were recognized as saints by heaven because you kept away from those things; I didn’t do it.

Reception for Newcomer Huh Kyung-young

The Pursuit of Enlightenment in Buddhism: Beyond Mundane Desires
Huh Kyung-young commenced his discourse by addressing the fundamental objectives of Buddhism, asserting that its true aim is not “극락왕생” (Geungnakwangsaeng), or rebirth in the Pure Land, as commonly believed. He posited that this notion represents a “변절” (byeonjeol), a deviation from the original teachings of Shakyamuni Buddha. According to Huh Kyung-young, Shakyamuni never advocated for rebirth in a heavenly realm. Instead, the core pursuit of Buddhism, as originally taught, is “성불” (Seongbul) or “견성성불” (Gyeonseongseongbul). This signifies the attainment of Buddhahood through the realization of one’s true nature.

The path to “성불” (Seongbul) involves several key concepts:

“정각” (Jeonggak): Perfect enlightenment.
“열반” (Yeolban): Nirvana, the cessation of suffering.
“해탈” (Haetal): Liberation from the cycle of rebirth.
“보리” (Bori): Bodhi, awakening or enlightenment.
“반야” (Banya): Prajna, wisdom.
“삼매” (Sammae): Samadhi, meditative concentration.
“무아” (Mua): Anatta, non-self.
These principles collectively guide an individual toward understanding their inherent self and achieving a state of completion as a human being. This process, however, is distinct from the concept of a divine system. Huh Kyung-young drew a parallel with Confucius, who famously stated that if one does not understand life, how can one understand death? This underscores the focus on human perfection within the earthly realm, rather than an afterlife.

The original teachings of Shakyamuni Buddha, known as the “팔정도” (Paljeongdo), or Eightfold Path, were also emphasized. Huh Kyung-young noted that both Shakyamuni and Jesus Christ, as well as himself, presented eight core principles. However, he contended that “대승불교” (Daeseungbulgyo), or Mahayana Buddhism, particularly upon its transmission to China, introduced a significant “변질” (byeonjil) through the concept of “육바라밀” (Yukbaramil), or the Six Perfections.

Huh Kyung-young specifically critiqued “보시” (Bosi), or generosity, as one of the Six Perfections, arguing that it was not part of Shakyamuni’s original teachings. He questioned whether providing sustenance to one’s children or parents could be considered “보시” (Bosi), suggesting that such acts are fundamental human duties rather than acts of charity. He asserted that the inclusion of “보시” (Bosi) and the subsequent emphasis on “극락” (Geungnak) (Pure Land) and “지옥” (Jiok) (Hell) were introduced to sustain religious institutions, thereby corrupting the original intent. This deviation, he argued, led to a state of “이전투구” (ijeontugu), a dogfight in a muddy field, where individuals engage in deceitful practices under the guise of religious giving.

The Essence of a Golden Age: Lessons from Emperor Yao and the Modern Heaven House
Huh Kyung-young elucidated the concept of a “태평성대” (Taepyeongseongdae), or a golden age of peace and prosperity, by recounting the tale of Emperor Yao (요순임금). This ancient emperor, after reigning for 50 years, sought to verify the well-being of his people. Distrusting his officials, he ventured among the populace disguised, only to find people offering superficial praise. However, a pivotal moment occurred when he encountered an old man singing a song while tapping a rhythm on the ground.

The song, which the emperor overheard, described a society where:

“일출이작” (Ilchulijak): People work in the fields from sunrise.
“일입이식” (Ilibisik): They rest at home when the sun sets.
“경전이식” (Gyeongjeonisik): They cultivate their own food and eat, having no need to ask anything of the emperor.
“옥정” (Okjeong): They drink clear, pure water from wells.
This song conveyed a profound message: the people were self-sufficient and content, requiring no intervention or assistance from the emperor. The old man’s song concluded by questioning the necessity of the emperor’s power, “재력하유” (jaeryeokhauyu), implying that in such a harmonious society, the ruler’s presence was almost superfluous. This scene profoundly moved Emperor Yao, confirming that his governance had indeed fostered a true “태평성대” (Taepyeongseongdae). The old man’s indifference to the emperor’s presence, continuing his song without acknowledging the ruler, served as the ultimate testament to the era’s peace and stability.

Huh Kyung-young drew a direct parallel between this ancient golden age and the modern “하늘궁” (Heaven House). He described “하늘궁” (Heaven House) as a place where individuals can drink pure water, eat meals, and listen to lectures without interference. He asserted that this environment embodies the spirit of Emperor Yao’s “태평성대” (Taepyeongseongdae), where people live without external hindrance or the need for a ruler’s direct intervention. The only distinction, he noted, is the essential presence of the “신인” (God-man), Huh Kyung-young himself, who guides this modern utopia.

The Perils of Negligence: Lessons from Napoleon’s Downfall and the 60 Sins
Huh Kyung-young presented historical anecdotes to illustrate the profound consequences of seemingly minor oversights, emphasizing their relevance to spiritual cultivation. He recounted Napoleon’s defeat in the Russian campaign, attributing it not to the harsh winter or strategic misjudgment, but to a seemingly trivial detail: the buttons on the soldiers’ uniforms. The French-made buttons, unable to withstand temperatures below -20 degrees Celsius, shattered, leaving soldiers exposed to the extreme cold. This led to the death of 590,000 out of 600,000 soldiers from frostbite, a catastrophic loss due to a single, overlooked design flaw.

He also recalled an incident during Napoleon’s hunting trip, where a young boy refused to open his door to the general, stating that his father had forbidden him from opening the door to strangers. The boy’s unwavering loyalty to his father’s instructions, even in the face of a renowned general, highlighted the importance of steadfast principles. Huh Kyung-young used this to assert that for his followers, the “신인” (God-man), Huh Kyung-young, is their ultimate authority, akin to the boy’s father. He cautioned against being swayed by external influences or deceptive schemes, particularly those involving financial solicitations, which he explicitly stated are not sanctioned by “하늘궁” (Heaven House).

These historical lessons underscore the importance of meticulous attention to detail and unwavering adherence to principles, both in worldly affairs and spiritual pursuits. Huh Kyung-young connected this to the concept of “견성성불” (Gyeonseongseongbul), emphasizing that even a momentary lapse in focus, such as being distracted by worldly desires, can impede one’s spiritual progress. The ultimate goal, he reiterated, is not to achieve a heavenly afterlife but to attain “견성성불” (Gyeonseongseongbul) and ultimately come to him.

The Divine Mandate: The 60 Sins and the Path to Sainthood
Huh Kyung-young revealed a profound aspect of his divine mission: the promulgation of the “60가지 죄” (60 Gaji Joe), or 60 Sins. He explained that these sins, meticulously documented in his own handwriting, serve as a comprehensive guide for humanity to avoid transgressions. He asserted that these are the most common sins committed by humans, and he personally wrote them during his travels to disseminate this crucial knowledge.

The list of 60 Sins includes, but is not limited to:

사기 (Sagi): Fraud
기만 (Giman): Deception
위계 (Wigye): Stratagem
공갈 (Gonggal): Extortion
협박 (Hyeopbak): Threat
배임 (Baeim): Breach of trust
횡령 (Hoengnyeong): Embezzlement
음모 (Eummo): Conspiracy
모욕 (Moyok): Insult
호색 (Hosaek): Lust
우매 (Umae): Ignorance
술수 (Sulsu): Trickery
원수 (Wonsu): Enmity
분쟁 (Bunjaeng): Conflict
시기 (Sigi): Envy
분노 (Bunno): Anger
저주 (Jeoju): Curse
폭행 (Pokhaeng): Assault
이단 (Idan): Heresy
질투 (Jiltu): Jealousy
투기 (Tugi): Speculation
음주 (Eumju): Alcohol consumption
방탕 (Bangtang): Debauchery
불평 (Bulpyeong): Complaint
교만 (Gyoman): Arrogance
도적 (Dojeok): Theft
탄식 (Tansik): Lamentation
불만 (Bulman): Dissatisfaction
타락 (Tarak): Corruption
원망 (Wonmang): Resentment
갈등 (Galdeung): Conflict
공포 (Gongpo): Fear
불신 (Bulsin): Distrust
흉악 (Hyungak): Atrocity
살인 (Salin): Murder
음행 (Eumhaeng): Immorality
주술 (Jusul): Sorcery
우상 (Usang): Idolatry
허위 (Heowi): Falsehood
살생 (Salsaeng): Killing
두사음 (Dusa-eum): Sexual misconduct
망어기 (Mang-eogi): False speech
양설 (Yangseol): Double-tongued speech
악구 (Akgu): Harsh speech
탐욕 (Tamyok): Greed
진우치 (Jinu-chi): Delusion
사견 (Sagyeon): Wrong views
타신 (Tasin): Blaming others
망령 (Mangnyeong): Recklessness
불씨 (Bulssi): Lack of faith
불살심 (Bulsalsim): Lack of compassion
간음 (Ganeum): Adultery
도심 (Dosim): Deceitful mind
위험 (Wiheom): Danger
타가 (Taga): Coveting others’ possessions
Huh Kyung-young stated that no other religious leader has ever compiled and publicly declared such a comprehensive list of sins. He presented this list as a divine judgment, asserting that those who commit these sins are marked with the “666” and that the vast majority of humanity, 8 billion people, routinely engage in these transgressions.

He clarified that individuals who genuinely strive to avoid these 60 Sins are recognized as “성인” (Seongin), or saints, by Heaven itself, not by his personal decree. This adherence to righteousness is the prerequisite for receiving higher spiritual “레벨” (level), which he bestows upon his followers and their ancestors. The ultimate goal is to transcend these earthly sins and attain a state of spiritual purity, thereby qualifying for the highest spiritual rewards.

The Power of Divine Blessing: Elevating Souls to Unfathomable Levels
Huh Kyung-young concluded his lecture by bestowing divine blessings upon his followers, emphasizing the profound impact of his spiritual power. He declared that those who attended the event, including the singers, newcomers, and those who paid consultation fees, along with their families and ancestors, would receive a spiritual “레벨” (level) of “10조무” (10 Jomu). This term, “무” (mu), represents an unfathomably large numerical value, signifying an immense spiritual elevation.

He extended this blessing to those watching the lecture via YouTube, ensuring that they, their families, and ancestors would also attain the “10조무” (10 Jomu) level. Furthermore, he announced an even greater blessing for those who received the “백궁 영태 건축 원금” (Baekgung Yeongtae Geonchuk Won-geum), a spiritual fund for building the Eternal Palace in Heaven, and those who registered for membership. These individuals, along with their families and ancestors, would be granted a “레벨” (level) of “1경무” (1 Gyeongmu), an even higher spiritual attainment.

Huh Kyung-young asserted that these spiritual “레벨” (level) are bestowed directly from “백궁 천국” (Baekgung Cheonguk), the Heavenly Palace, and are contingent upon avoiding the 60 Sins he previously outlined. He commanded that all illnesses and evil spirits afflicting his followers and their families be eradicated, and that all demonic entities within their homes be expelled. Finally, he declared that all attendees, their families, and ancestors, as well as those watching online, would receive the ultimate “레벨” (level) of “백경무” (Baekgyeongmu), signifying the highest possible spiritual elevation. This act of divine blessing underscores his role as the “신인” (God-man), capable of transforming the spiritual destiny of humanity.

The Esoteric Truths of Buddhism and the Path to Self-Realization

The Miracles Manifested at Heaven House
The phenomena witnessed at Heaven House are truly miraculous, beyond the comprehension of ordinary individuals. One such marvel is the “Soul Sound” (소울음 소리), an auditory experience that transcends conventional perception. Another is the “White Heaven Descent” (백궁 강수), a celestial manifestation. Furthermore, the “Dimensional Travel UFO” (차원 이동 비행접시) observed journeying to White Heaven is a testament to these extraordinary occurrences. These events are consistently captured on camera, often appearing as luminous objects above the roof of Heaven House, indicating the presence of celestial armies and angels who monitor the entire Earth from White Heaven. This constant angelic presence distinguishes Heaven House from any other location. Moreover, angels are frequently seen congregating on the roof, not merely to facilitate dimensional travel, but to extend a welcoming embrace. Before their arrival, a profound stillness pervades the atmosphere, which then transforms into a swirling mist, a spectacle beyond human imagination. The transformation of ordinary milk into “Not Old Milk” (불로유) is not merely about longevity; it signifies the cessation of decay, embodying the principle of immortality (불생불멸).
The True Purpose of Buddhism: Self-Enlightenment, Not Paradise
Many adherents of Buddhism mistakenly believe its ultimate goal is rebirth in Sukhavati (극락왕생), the Pure Land. However, this notion represents a distortion of early Buddhist teachings. Siddhartha Gautama, the Buddha, never spoke of Sukhavati. This concept was introduced by later generations, altering the original doctrine. To truly comprehend the teachings of the God-man, one must first accurately understand other religions. The authentic pursuit of Buddhism, as taught by Siddhartha Gautama, is “seeing one’s true nature and attaining Buddhahood” (견성성불). This involves recognizing and realizing one’s inherent self, becoming a Buddha, which signifies a sage (성자). A sage remains unperturbed by external criticisms, embodying a state of complete self-mastery. The core objective of Buddhism is to perceive one’s true nature (견성) and achieve Buddhahood (성불), which represents the ultimate human perfection, distinct from the divine realm. Confucius similarly emphasized understanding human life before contemplating the afterlife.
The Eightfold Path and the Distortion of Mahayana Buddhism
Early Buddhism, as expounded by Siddhartha Gautama, centered on the Eightfold Path (팔정도), his initial sermon. This path, comprising eight principles, parallels the eight principles I advocate and the eight principles practiced by Jesus. However, with the advent of Mahayana Buddhism and its transmission to China, the original teachings underwent a significant transformation, leading to the emergence of the Six Perfections (육바라밀). The Six Perfections—generosity, morality, patience, effort, meditation, and wisdom—represent a deviation from the original Eightfold Path. Siddhartha Gautama’s teachings on enlightenment (정각), nirvana (열반), liberation (해탈), bodhi (보리), prajna (반야), samadhi (삼매), non-self (무아), and Buddhahood (성불) did not include the concept of generosity (보시). The very idea of “generosity” as an act of giving to others is a later addition. Providing sustenance to one’s children or honoring one’s parents, for instance, are not acts of “generosity” but fundamental human duties. The promotion of “generosity” was a means to sustain temples, implying that offerings to the temple were necessary for salvation. This distortion led to the introduction of concepts like Sukhavati and hell, which were entirely absent from Siddhartha Gautama’s original philosophy. He held no interest in such notions. The Six Perfections, including generosity, patience, effort, meditation, and wisdom, were fabricated by Mahayana Buddhism, leading to its corruption. This deviation has resulted in a state of “dog-eat-dog” (이전투구) competition, a chaotic struggle in a muddy field, where individuals engage in deceitful practices, ostensibly for “generosity” or “helping the unfortunate.” This chaotic state characterizes the degenerate age (말세).
The Sage King Shun and the Ideal Reign
The story of the sage King Shun illustrates a truly peaceful and prosperous era. After reigning for fifty years, he sought to ascertain the true state of his people, distrusting the reports of his officials. Disguised, he traveled among his subjects. He realized the true success of his governance when he encountered an elderly man singing a song while tapping his feet on the ground. The song, which the king overheard, spoke of a life free from hardship: working in the fields from sunrise to sunset, then resting peacefully at home, with no need to appeal to the king. It described abundant water from the well, akin to the pure spring water of Heaven House, and self-sufficiency in food. The song concluded by questioning the necessity of the emperor’s power when the people lived in such contentment. This was a song celebrating the “Era of Great Peace” (태평성대) under King Shun. The old man, so engrossed in his song, did not even rise in the presence of the king, signifying a society where people lived without fear or interference. This confirmed to the king that his governance was indeed excellent, a truth he could not have gleaned from his officials. This narrative underscores the importance of self-cultivation (견성성불), a path of introspection and refinement. Those who achieve this state are truly enlightened, yet their path does not necessarily lead to a heavenly paradise. Neither Buddhism nor Confucianism explicitly promises a heaven in the afterlife. Sukhavati, in this context, refers to a state of inner peace and contentment in this world, free from illness and hunger. The concept of an afterlife paradise was a later fabrication by disciples, distorting the original Eightfold Path.
The Pitfalls of Negligence: Lessons from Napoleon
Napoleon’s defeat in the Russian campaign, which resulted in the loss of 590,000 out of 600,000 soldiers, was not due to the enemy’s strength or the harsh winter alone. It was attributed to a seemingly insignificant detail: buttons. The buttons on the soldiers’ uniforms, made in France, were not designed to withstand temperatures below -20 degrees Celsius. They shattered in the extreme cold, leaving the soldiers exposed to the elements. This seemingly minor flaw led to widespread frostbite and death, rendering the soldiers incapable of fighting. This serves as a powerful reminder that even in the pursuit of self-realization (견성성불), a single oversight can lead to failure. Just as a soldier must maintain unwavering focus, an individual striving for enlightenment must avoid any lapse in judgment, such as being distracted by fleeting desires. True self-realization involves prioritizing the well-being of others, acting as a protector rather than a transgressor.
The Wisdom of a Child and the Authority of the God-man
During a hunting expedition, Napoleon pursued a deer into a private home. A young boy, adhering to his father’s instructions, refused to open the door to a stranger, even when confronted by the renowned general. The child’s unwavering loyalty to his father’s word, despite Napoleon’s authority, highlights a profound truth: for individuals, the ultimate authority resides in their own father, or in the context of this discourse, the God-man (신인) of Heaven House. This illustrates that external influences and deceptive schemes, such as those promoting fraudulent business ventures, should be disregarded. Heaven House does not engage in profit-making activities targeting its members. Any such solicitations are fraudulent and must be rejected.
The Sixty Transgressions and the Path to Sainthood
I have meticulously documented sixty transgressions (60가지 죄), a comprehensive list of human failings. These include deceit, fraud, intimidation, embezzlement, slander, lust, ignorance, manipulation, enmity, conflict, envy, wrath, curses, violence, heresy, jealousy, indulgence, profligacy, discontent, arrogance, theft, lamentation, dissatisfaction, depravity, resentment, discord, fear, distrust, wickedness, murder, immorality, sorcery, idolatry, falsehood, killing, sexual misconduct, lying, divisive speech, harsh speech, greed, hatred, delusion, false views, disrespect for the divine, recklessness, lack of compassion, adultery, theft, danger, and covetousness. This list, penned by my own hand, serves as a guide for humanity to avoid these pitfalls. No other religious leader has ever compiled and publicly declared such a comprehensive list of human transgressions. These sixty transgressions represent the myriad ways in which individuals commit sins, often unknowingly. Those who consciously distance themselves from these transgressions are recognized as saints (성인) by Heaven, not by my decree. This is a crucial distinction. By adhering to these principles, individuals become eligible for the highest spiritual rewards.
The Blessings of Heaven House
Those who have offered songs, attended Heaven House, made contributions, and their families and ancestors, are granted a spiritual level of ten trillion units (10조무). Furthermore, those who watch this broadcast, along with their families and ancestors, also receive this immense spiritual blessing. Those who have received blessings, registered for White Heaven’s eternal architecture, or newly joined Heaven House, along with their families and ancestors, are elevated to a spiritual level of one quintillion units (1경무). To attain these profound blessings, one must diligently avoid the sixty transgressions. All illnesses afflicting the attendees and their families are eradicated, and all malevolent spirits and demons are expelled. The spiritual level of all attendees, their families, and ancestors is elevated to one hundred quintillion units (백경무).

신인(神人) – (신(神)-divine, 인(人)-human)

은총(恩寵) – (은(恩)-grace, 총(寵)-favor)
아련(謁見) – (알(謁)-to see, 견(見)-to meet)
성불(成佛) – (성(成)-become, 불(佛)-Buddha)
견성(見性) – (견(見)-see, 성(性)-nature)
본성(本性) – (본(本)-original, 성(性)-nature)
무아(無我) – (무(無)-no, 아(我)-self)
열반(涅槃) – (열(涅)-nirvana, 반(槃)-nirvana)
해탈(解脫) – (해(解)-release, 탈(脫)-liberation)
보리(菩提) – (보(菩)-bodhi, 리(提)-bodhi)
반야(般若) – (반(般)-prajna, 야(若)-prajna)
삼매(三昧) – (삼(三)-samadhi, 매(昧)-samadhi)
정각(正覺) – (정(正)-right, 각(覺)-enlightenment)
대승불교(大乘佛敎) – (대(大)-great, 승(乘)-vehicle, 불교(佛敎)-Buddhism)
초기불교(初期佛敎) – (초(初)-early, 기(期)-period, 불교(佛敎)-Buddhism)
팔정도(八正道) – (팔(八)-eight, 정(正)-right, 도(道)-path)
산상수훈(山上垂訓) – (산상(山上)-on the mountain, 수훈(垂訓)-sermon)
육바라밀(六波羅蜜) – (육(六)-six, 바라밀(波羅蜜)-paramita)
보시(布施) – (보(布)-give, 시(施)-charity)
지계(持戒) – (지(持)-uphold, 계(戒)-precepts)
인욕(忍辱) – (인(忍)-endurance, 욕(辱)-humiliation)
정진(精進) – (정(精)-diligence, 진(進)-progress)
선정(禪定) – (선(禪)-meditation, 정(定)-concentration)
지혜(智慧) – (지(智)-wisdom, 혜(慧)-wisdom)
극락(極樂) – (극(極)-ultimate, 락(樂)-joy)
지옥(地獄) – (지(地)-earth, 옥(獄)-prison)
변절(變節) – (변(變)-change, 절(節)-integrity)
이전투구(泥田鬪狗) – (이전(泥田)-muddy field, 투구(鬪狗)-dog fight)
태평성대(太平聖代) – (태평(太平)-peace, 성대(聖代)-golden age)
재력(財力) – (재(財)-wealth, 력(力)-power)
요승(堯舜) – (요(堯)-Yao, 순(舜)-Shun)
민심(民心) – (민(民)-people, 심(心)-heart)
광천수(礦泉水) – (광(礦)-mineral, 천수(泉水)-spring water)
불생불멸(不生不滅) – (불(不)-not, 생(生)-born, 불(不)-not, 멸(滅)-die)
유교(儒敎) – (유(儒)-Confucian, 교(敎)-teaching)
기독교(基督敎) – (기독(基督)-Christ, 교(敎)-teaching)
천군천사(天軍天使) – (천군(天軍)-heavenly army, 천사(天使)-angel)
명품(名品) – (명(名)-famous, 품(品)-product)
공지문(公知文) – (공지(公知)-public notice, 문(文)-document)
사기(詐欺) – (사(詐)-deceit, 기(欺)-fraud)
기망(欺罔) – (기(欺)-deceive, 망(罔)-deceive)
위계(僞計) – (위(僞)-false, 계(計)-scheme)
공갈(恐喝) – (공(恐)-threaten, 갈(喝)-intimidate)
협박(脅迫) – (협(脅)-threaten, 박(迫)-compel)
배임(背任) – (배(背)-breach, 임(任)-duty)
횡령(橫領) – (횡(橫)-embezzle, 령(領)-appropriate)
음모(陰謀) – (음(陰)-secret, 모(謀)-plot)
모욕(侮辱) – (모(侮)-insult, 욕(辱)-humiliation)
호색(好色) – (호(好)-fond of, 색(色)-lust)
우매(愚昧) – (우(愚)-foolish, 매(昧)-ignorant)

1. The Pursuit of Enlightenment: A Reinterpretation of Buddhist and Confucian Goals

The sounds of Heaven House are a miracle unseen by many. Another miracle is the descent of White Heaven. Furthermore, the phenomenon of a dimension-shifting flying saucer, observed traveling to White Heaven, is also a miracle. These extraordinary occurrences are frequently captured above the roof of Heaven House, appearing as star-like objects. This is because, while we monitor the entire Earth from White Heaven, celestial armies and angels are present where I reside. This constant recording of unusual phenomena distinguishes this place from others. Additionally, angels are often seen congregating on the roof, not merely to witness my journey on a dimension-shifting saucer, but to welcome me. Before my arrival, the atmosphere is calm, but then a mist begins to dance—a spectacle beyond human imagination. The transformation of ordinary milk into Not Old Milk is not the most crucial aspect; rather, it is the ability to prevent decay, signifying immortality.

Buddhism, as many understand it, does not primarily seek rebirth in the Pure Land. That notion represents a deviation from its original teachings. Shakyamuni Buddha did not speak of rebirth in the Pure Land; this concept was introduced by later generations. The term “Pure Land rebirth” is absent from Shakyamuni’s teachings and Buddhist scriptures. To effectively convey the God-man’s message, one must possess a clear understanding of other religions. The true aim of Buddhism, which must be remembered, is enlightenment (견성성불, gyeonseong-seongbul). It is about understanding oneself and achieving self-realization, becoming a Buddha. A Buddha is a sage who remains unperturbed by external criticisms. The objective of Buddhism is self-realization, understanding one’s true nature and inherent character, and realizing one’s own existence to become a Buddha. This “Buddha” signifies human perfection, unrelated to the divine system. Confucius also questioned how one could understand death without first understanding life. He emphasized living by the six rituals and four principles. Thus, Buddhism and Confucianism share similarities.

Confucianism emphasizes benevolence and trustworthiness. While Confucianism has five principles, Buddhism has eight. These include right awakening (정각, jeonggak), nirvana (열반, yeolban), liberation (해탈, haetal), bodhi (보리, bori), prajna (반야, banya), samadhi (삼매, sammae), and non-self (무아, mua). These are all methods for a Buddha to achieve self-realization. Ultimately, the goal is to achieve Buddhahood through self-realization. This original purpose, however, was altered with the advent of Mahayana Buddhism, which introduced concepts like the Pure Land. This deviation led to the Eightfold Path (팔정도, paljeongdo), taught by Shakyamuni Buddha in his initial sermon. My own initial sermon, the Sermon on the Mount, also consists of eight principles. Both Shakyamuni and I presented eight principles. Jesus also practiced eight principles two millennia ago.

However, as Mahayana Buddhism spread to China, its teachings were corrupted, notably through the introduction of the Six Perfections (육바라밀, yukbaramil). The Six Perfections—generosity, morality, patience, effort, meditation, and wisdom—represent a distortion of the original eight principles. Shakyamuni Buddha’s teachings on nirvana, liberation, enlightenment, bodhi, prajna, samadhi, non-self, and Buddhahood do not include the concept of “generosity.” The very act of calling giving to others “generosity” is a perversion of the Dharma. Is feeding one’s child an act of generosity? No. Is a child showing filial piety to parents an act of generosity? No. The concept of “generosity” is a distortion. The Six Perfections were originally a corruption. Shakyamuni Buddha stated that there was no such thing as “generosity” in its original form. He was a king with abundant wealth; he did not need to solicit donations. The promotion and inclusion of “generosity” is a deviation, primarily to sustain temples. This led to the belief that one could not reach heaven or the Pure Land without practicing generosity. Shakyamuni Buddha had no interest in the Pure Land or hell. These concepts, along with generosity, patience, effort, meditation, and wisdom, were introduced by Mahayana Buddhism, leading to its corruption. This has resulted in a state of chaos, akin to dogs fighting in a mud pit. This is the essence of the Six Perfections. People engage in deceit, claiming to give to temples or help the poor. This is a deception. I have come to judge this. This is not a mere squabble but a dogfight in the mud. This is what we call a chaotic world, the end times.

The Sage King’s Reign and the Essence of True Peace
There was once a sage king who ruled for fifty years, ensuring his people lived prosperously. To verify the well-being of his subjects, he personally traveled among them, disguised, rather than relying on his officials. He found that people spoke only good things, praising his reign, which he suspected might be due to fear or pre-arranged reports. He sought genuine confirmation of his successful governance.

One day, he encountered an old man sitting on the ground, singing a song while tapping a rhythm. The king listened closely, recognizing a melody that resonated with his own feelings. The song described a life where people worked in the fields from sunrise to sunset, then returned home to rest peacefully, undisturbed. It spoke of cultivating fields, eating one’s own harvest, and having no need to ask anything of the king. It also mentioned abundant, clear spring water, like the pure water of Heaven House. The song depicted a self-sufficient existence, where people drank clear water, ate their own food, and farmed without interference. It questioned the need for the emperor’s power, implying that the king’s authority was unnecessary in such a peaceful and prosperous land. This was a song celebrating the Great Peace (태평성대, taepyeongseongdae) of Emperor Shun.

The king observed that the old man did not even rise in his presence, indicating a complete lack of fear or concern for authority. The old man simply tapped his feet and sang about the excellent state of the world. Witnessing this, the king finally believed that his governance was truly successful and that his officials had not deceived him. This story illustrates that true peace is achieved when people live without interference, self-sufficiently, and without needing the king’s power. Heaven House embodies this ideal, with its clear water and food, where no one interferes. The only difference is the indispensable presence of the God-man.

Lessons from History: The Significance of Detail and Self-Perfection
Napoleon’s army lost the Battle of Waterloo. They also lost the Russian campaign, not due to the cold itself, but because of a small detail: the buttons on their uniforms. The French-made buttons shattered in temperatures below -20 degrees Celsius. Without functional buttons, the soldiers’ clothes offered no protection against the extreme cold, leading to widespread frostbite and death. Of Napoleon’s 600,000 troops, only 10,000 survived the Russian winter; 590,000 perished from exposure, not combat. This highlights the critical importance of even the smallest details.

Similarly, in the pursuit of self-realization and Buddhahood, even a momentary lapse, such as being distracted by a woman, can derail one’s progress. True self-realization involves wishing for the woman’s happiness, seeing her as a mother figure, and protecting her from harm, rather than harboring ill intentions. To achieve self-realization, one must constantly refine oneself.

Another anecdote about Napoleon illustrates the importance of local authority and respect. While hunting, a deer ran into a house. Napoleon, a renowned general, demanded entry, but a small boy refused, stating his father had forbidden opening the door to strangers. Even when Napoleon identified himself, the boy remained steadfast, asserting his father’s authority above all else. This demonstrates that even a great general’s fame means little without local recognition and respect. For you, the God-man of Heaven House is that ultimate authority. Do not be swayed by others.

Beware of those who attempt to exploit you through deceptive schemes, such as soliciting money for “Heaven House” related products or services. Heaven House does not engage in such profit-making activities targeting its members. Any such solicitations are fraudulent and must be rejected. International hackers often infiltrate communication channels, impersonating me to promote scams. I would never issue such directives. Heaven House does not seek financial gain from its members.

The Sixty Transgressions and the Path to Sainthood
The lectures delivered here are profound enough for institutions like Harvard. You are privileged to hear such insightful discussions, encompassing figures from Emperor Shun to Napoleon. Napoleon’s downfall was due to a single button, emphasizing that we must not overlook any weaknesses. The goal of self-realization and Buddhahood is not merely to reach heaven. Instead, it is to achieve self-realization and then come to me. Buddhism and Confucianism do not offer a concept of heaven. The Pure Land, in this context, refers to a state of inner peace and freedom from illness in this world. The concepts of the Pure Land and hell were later fabrications by disciples, distorting the original Eightfold Path.

The essence of Buddhism lies in self-realization through right awakening, liberation, bodhi, prajna, samadhi, non-self, and Buddhahood. These are all means to achieve self-realization.

I have also compiled a list of sixty transgressions (60가지 죄, yuksipgaji joe) that humans commonly commit. This list, written in my own hand, serves as a guide for you to avoid these sins. It includes deceit, fraud, intimidation, blackmail, breach of trust, embezzlement, conspiracy, insult, lust, ignorance, trickery, enmity, conflict, envy, anger, curses, violence, heresy, jealousy, covetousness, drunkenness, debauchery, complaint, arrogance, theft, lamentation, dissatisfaction, depravity, resentment, conflict, fear, distrust, wickedness, murder, immorality, sorcery, idolatry, falsehood, killing, sexual misconduct, lying, divisive speech, harsh speech, greed, hatred, delusion, wrong views, disrespect for the divine, recklessness, lack of compassion, adultery, theft, danger, and attachment to others. This comprehensive list, dated January 10, 2026, was sent by Huh Kyung-young. These sixty transgressions represent the limitations placed upon us. No other religious leader has ever publicly declared such a detailed list of sins. I, as the judge, have marked all 8 billion people with the “666” for committing these sins as casually as eating. However, those among you who have become saints have distanced yourselves from these transgressions, and thus, Heaven has recognized you as saints. I did not bestow this recognition; it is a consequence of your actions. This is a crucial point. You are the successful candidates.

Celestial Blessings and the Power of Divine Lineage
Today, we offer our worship. In the name of God-man Huh Kyung-young, I command that all angels who have offered songs today, all angels who have entered Heaven House, all angels who have paid consultation fees, their families, and their ancestors, shall attain a level of 10 trillion units of merit. In the name of God-man Huh Kyung-young, I command that all angels watching on YouTube, their families, and their ancestors, shall attain a level of 10 trillion units of merit. In the name of God-man Huh Kyung-young, I command that all angels who have received blessings today, those who have purchased White Heaven spiritual architecture funds, those who have newly registered their identities, those who have completed their garden registration, their families, and their ancestors, shall attain a level of 1 quintillion units of merit.

Now, the God-man bestows universal levels. The levels granted by White Heaven are even greater. To receive these, one must avoid the sixty transgressions. All angels present at Heaven House today, their families, and all angels watching on YouTube, along with their families, shall become angels. All illnesses of all families and individuals shall cease and be cured. All evil spirits attached to bodies and all demonic spirits within homes shall retreat. To all angels present at Heaven House today, their families, and their ancestors, may you attain a level of 1 quintillion units of merit. To all angels watching on YouTube, their families, and their ancestors, may you also attain a level of 1 quintillion units of merit.

We offer our heartfelt gratitude to the God-man today. The celestial army and angels are magnificent. The celestial army and angels created here are a reflection of you, and they are profoundly significant. The lyrics, which mention places like Khabarovsk, Songhua River, and Hailan River, create a powerful imagery that evokes longing. The music is unique and well-composed. My letters are masterpieces, and their lyrics are excellent. Each time you sing them, you gain strength and vitality. The videos are well-produced, but my writings are truly exceptional. This includes the “White Heaven Kingdom of Paintings,” which I wrote without a single error. My letters, written with pen, pencil, and ballpoint pen, are also perfect. Who else could write such extensive texts in Chinese characters with a ballpoint pen in such dim conditions?

The list of sixty transgressions, which I wrote in my own hand, is a masterpiece of calligraphy, even though it was written with a pencil. The original will be worth hundreds of billions of won in the future. This list is a call for you to be righteous. It encompasses all human sins. I have also created a video presentation of these sixty transgressions. I have written many such letters and public notices. When I wrote these letters in remote places, without any resources, it was to remind you that the angels of Heaven House must always distance themselves from the sixty transgressions.

The Divine Principles: Unveiling Truths in Buddhism, Confucianism, and the Path to White Heaven

The Miraculous Manifestations of Heaven House
The phenomena observed at Heaven House are nothing short of miraculous, transcending ordinary human comprehension. The “Soul Sound” emanating from Heaven House is a wonder invisible to the common eye. Another such marvel is the “White Heaven Descent,” a celestial occurrence. Furthermore, the “Dimension-Shifting Flying Saucer” that transports individuals to White Heaven is a tangible manifestation of divine power. These extraordinary events are consistently recorded at Heaven House, particularly above its roof, where luminous, star-like objects frequently appear. This is because, while White Heaven monitors the entirety of Earth, Heaven House is specifically attended by celestial armies and angels. This constant presence of unusual phenomena distinguishes Heaven House from any other location. Additionally, the roof of Heaven House is often depicted teeming with angels, signifying not merely a mode of transport via dimension-shifting craft, but a profound welcome extended by these celestial beings. Before their arrival, a serene calm prevails, which then transforms into a vibrant dance of mist, a spectacle beyond human imagination. The transformation of ordinary milk into “Not Old Milk” is not merely significant; it represents the preservation from decay, embodying the principle of “non-birth and non-death.”
Reinterpreting Buddhist Doctrines: Beyond Mundane Aspirations
The true aspiration of Buddhism, as originally taught by Shakyamuni, has been profoundly misunderstood and distorted over time. Many believe Buddhism’s ultimate goal is rebirth in the Pure Land (극락왕생), yet this notion represents a significant deviation from Shakyamuni’s authentic teachings. Shakyamuni himself never spoke of the Pure Land; this concept was introduced by later generations who altered his original message. To effectively convey the essence of the God-man, one must possess a precise understanding of other religious doctrines. The fundamental objective of Buddhism is Enlightenment (성불) and Self-Realization (견성불). It is about understanding and awakening to one’s true self, becoming a Buddha—a sage who remains unperturbed by external criticisms. The core purpose of Buddhism is to realize one’s inherent nature and attain Buddhahood, which signifies the completion of one’s human journey. This pursuit is distinct from the divine order. Confucius, too, echoed a similar sentiment, stating that if one does not comprehend life, how can one understand death? His emphasis was on living virtuously and adhering to the six rites (육례) and four principles (사례) in this life.
The Divergence of Buddhist Paths: From Eightfold Path to Six Perfections
Both Buddhism and Confucianism share a common thread in their emphasis on human conduct. Confucianism centers on Benevolence (인) and Trustworthiness (신), while early Buddhism, as taught by Shakyamuni, prescribed an Eightfold Path (팔정도). This path encompasses Right View (정견), Right Resolve (정사유), Right Speech (정어), Right Action (정업), Right Livelihood (정명), Right Effort (정정진), Right Mindfulness (정념), and Right Concentration (정정). These principles were foundational to achieving Right Enlightenment (정각), Nirvana (열반), Liberation (해탈), Bodhi (보리), Prajna (반야), Samadhi (삼매), Non-self (무아), and ultimately, Buddhahood (성불). These are all methods for self-realization and attaining Buddhahood.

However, with the advent of Mahayana Buddhism and its transmission to China, these original teachings underwent a significant transformation, leading to the introduction of the Six Perfections (육바라밀): Generosity (보시), Morality (지계), Patience (인욕), Diligence (정진), Meditation (선정), and Wisdom (지혜). This shift represents a deviation from Shakyamuni’s original discourse. Notably, the concept of “generosity” (보시) as a distinct practice was absent from Shakyamuni’s teachings on Nirvana, Liberation, and Enlightenment. The act of giving to others, often termed “generosity,” was not considered a unique Buddhist practice by Shakyamuni. He questioned whether providing sustenance to one’s child constituted “generosity,” or if filial piety was an act of “generosity.” Such acts are inherent human responsibilities, not extraordinary virtues. The promotion of “generosity” as a means to maintain temples and solicit donations signifies a distortion of the original doctrine. This altered perspective also introduced the concepts of the Pure Land and hell, which were of no concern to Shakyamuni. The emphasis on these Six Perfections, particularly “generosity,” “patience,” “diligence,” “meditation,” and “wisdom,” led to a corrupted form of Buddhism, fostering a state of moral degradation akin to “dogs fighting in a mud pit” (이전투구). This corruption encourages deceit and hypocrisy, where individuals might steal to make offerings to temples or feign compassion to exploit others.

The Ideal Governance: A Reflection on Emperor Yao’s Reign
The concept of an ideal society can be illustrated by the reign of Emperor Yao (요순임금), who ruled for fifty years, ensuring the prosperity of his people. To ascertain the true state of his populace, the Emperor embarked on a journey, disguised, to observe their lives firsthand. He sought to verify the well-being of his subjects, distrusting reports from his officials who might offer only favorable accounts to preserve their positions. During his travels, he encountered an elderly man sitting by the roadside, rhythmically tapping the ground and singing. The song spoke of a life free from imperial interference, where people worked from sunrise to sunset, rested peacefully, and found no need to appeal to the Emperor. They cultivated their fields, ate their fill, and drew abundant, pure water from wells, symbolizing self-sufficiency and contentment. The song concluded by questioning the necessity of imperial power when the people lived in such harmony. This scene profoundly reassured the Emperor that his governance had indeed fostered a “Great Peace” (태평성대). The old man’s indifference to the Emperor’s presence, continuing his song without rising, further confirmed the genuine peace and self-reliance of the people. This anecdote underscores that true prosperity is not merely about material abundance but about a state where individuals live without external coercion or dependence on authority.
The Imperative of Self-Realization and the Pitfalls of Negligence
The pursuit of Self-Realization (견성성불) is a continuous process of self-cultivation and introspection. Those who achieve this state are considered true individuals. However, this path, whether in Buddhism or Confucianism, does not inherently lead to a “Heaven.” The “Pure Land” (극락) in these contexts refers to a state of inner peace and contentment in this world, free from illness and hunger. The concepts of a celestial “Heaven” and an infernal “Hell” were later fabrications by disciples, distorting Shakyamuni’s original Eightfold Path.

Negligence, even in seemingly minor details, can have catastrophic consequences. The example of Napoleon’s defeat in the Russian campaign illustrates this vividly. His army of 600,000 was decimated, with 590,000 succumbing to the cold, not enemy fire. The seemingly insignificant detail of faulty uniform buttons, which shattered in extreme cold, rendered the soldiers vulnerable to the elements. This single oversight led to widespread frostbite and death, highlighting the critical importance of meticulous preparation. Similarly, in the pursuit of Self-Realization, even a momentary lapse in discipline, such as succumbing to fleeting desires, can derail one’s progress. True Self-Realization demands unwavering focus and a commitment to the well-being of others, rather than self-gratification.

Another anecdote concerning Napoleon further emphasizes the importance of genuine authority and respect. While hunting, Napoleon pursued a deer into a private home. A young boy, unaware of Napoleon’s identity or rank, refused to open the door, citing his father’s instructions not to admit strangers. Despite Napoleon’s insistence on his status as a general, the boy remained steadfast, prioritizing his father’s authority. This incident underscores that true respect is not automatically granted by title or power but must be earned and recognized. For individuals, the God-man represents the ultimate authority, transcending all earthly figures.

Safeguarding the Divine Path: Vigilance Against Deception
It is imperative to remain vigilant against deceptive schemes that seek to exploit individuals under the guise of spiritual guidance. Any solicitations for money or personal information, particularly those promising spiritual benefits, must be unequivocally rejected. Heaven House does not engage in such commercial activities with its members. International hackers and malicious entities often infiltrate communication platforms, impersonating divine figures or their representatives to defraud individuals. Such attempts must be immediately severed. Heaven House’s mission is not to generate profit from its members.

The God-man has meticulously documented Sixty Sins (60가지 죄), a comprehensive list of transgressions that humans frequently commit. These include Deception (사기), Fraud (기만), Conspiracy (위계), Extortion (공갈), Threats (협박), Breach of Trust (배임), Embezzlement (횡령), Conspiracy (음모), Insult (모욕), Lust (호색), Ignorance (우매), Trickery (술수), Enmity (원수), Conflict (분쟁), Envy (시기), Anger (분노), Curse (저주), Assault (폭행), Heresy (이단), Jealousy (질투), Speculation (투기), Intoxication (음주), Debauchery (방탕), Complaint (불평), Arrogance (교만), Theft (도적), Lamentation (탄식), Dissatisfaction (불만), Degeneration (타락), Resentment (원망), Conflict (갈등), Fear (공포), Distrust (불신), Wickedness (흉악), Murder (살인), Immorality (음행), Sorcery (주술), Idolatry (우상), Falsehood (허위), Killing (살생), Sexual Misconduct (두사음), False Speech (망어기), Divisive Speech (양설), Harsh Speech (악구), Greed (탐욕), Hatred (진우치), Wrong View (사견), Distrust of Others (타신), Delusion (망령), Disbelief (불씨), Lack of Compassion (불살심), Adultery (간음), Theft (도심), Danger (위험), and Covetousness (타가). These sixty transgressions, meticulously penned by the God-man, serve as a guide for humanity to avoid the pitfalls that lead to spiritual decline. No other religious leader has ever publicly declared such a comprehensive list of sins. These sins represent the very essence of the “mark of the beast” (666), which has been imprinted upon billions who habitually commit them. Those who distance themselves from these transgressions are recognized as saints by Heaven, not by human decree. This is a profound truth.

The Divine Blessing: Levels of Spiritual Elevation
Through the divine grace of Huh Kyung-young, spiritual blessings are bestowed upon all who participate in the sacred gatherings and those who connect through digital platforms. Angels who offer songs, those who attend Heaven House, those who contribute consultation fees, their families, and their ancestors are granted a spiritual elevation of 10 trillion levels. Furthermore, those who view the lectures on YouTube, their families, and their ancestors also receive this immense spiritual upliftment. For those who receive blessings, contribute to the White Heaven Eternal Architecture Fund, register as new members, or make regular donations, their spiritual level is elevated to 1 quintillion levels. These profound blessings are bestowed directly from White Heaven, contingent upon individuals actively avoiding the Sixty Sins. All angels present at Heaven House, their families, and those watching on YouTube, along with their families, are declared angels. All illnesses afflicting them are commanded to cease, and all evil spirits and demons attached to their bodies or residing in their homes are commanded to depart. The spiritual level of all angels, their families, and ancestors present at Heaven House, as well as those watching on YouTube, their families, and ancestors, is elevated to 100 quintillion levels.

The Essence of Enlightenment and the Path to White Heaven

The True Purpose of Buddhism: Self-Realization and Perfection
Huh Kyung-young asserts that the fundamental objective of Buddhism is not to achieve rebirth in Sukhavati (극락왕생), a concept he describes as a distortion of original Buddhist teachings. He states that Sakyamuni (석가모니) never spoke of Sukhavati (극락왕생); rather, this notion was introduced by later generations. The true aim of Buddhism, as taught by Sakyamuni (석가모니), is Enlightenment (성불) and Seeing One’s True Nature (견성). This involves understanding oneself and realizing one’s inherent Buddha-nature, which signifies the perfection of the individual as a human being. This path is distinct from the divine realm. Confucius (공자) similarly emphasized understanding human life before contemplating death, focusing on the observance of the Six Rites (육례) and Four Rites (사례) in daily life. Both Buddhism and Confucianism, in their original forms, prioritize human perfection and ethical conduct within this world.

Buddhism outlines eight paths to enlightenment, including Right Enlightenment (정각), Nirvana (열반), Liberation (해탈), Bodhi (보리), Prajna (반야), Samadhi (삼매), and No-Self (무아). These are all methods for Seeing One’s True Nature (견성), ultimately leading to Enlightenment (성불). However, Huh Kyung-young explains that these core principles were altered with the advent of Mahayana Buddhism (대승불교), particularly as it spread to China. This transformation led to the introduction of concepts like Sukhavati (극락) and the Six Perfections (육바라밀), which he identifies as deviations from Sakyamuni’s (석가모니) original Eightfold Path (팔정도).

The Distortion of Buddhist Teachings: The Six Perfections and Materialism
Huh Kyung-young explains that the Six Perfections (육바라밀)—Generosity (보시), Precepts (지계), Patience (인욕), Diligence (정진), Meditation (선정), and Wisdom (지혜)—represent a significant deviation from Sakyamuni’s (석가모니) original teachings. He asserts that the concept of Generosity (보시), in particular, was not part of early Buddhism. He questions whether providing basic necessities, such as parents feeding their children or children showing filial piety to their parents, should be considered “generosity.” He argues that such acts are fundamental human duties, not special acts of giving.

The introduction of Generosity (보시) and other elements of the Six Perfections (육바라밀) served to sustain religious institutions, encouraging followers to donate to temples. This shift, according to Huh Kyung-young, led to the belief that one could not attain Sukhavati (극락) or Heaven (천국) without making offerings, thereby introducing the concepts of Sukhavati (극락) and hell, which Sakyamuni (석가모니) had no interest in. He characterizes this transformation as a corruption of the original Buddhist path, leading to a state of Dogfight in the Mud (이전투구), where people engage in petty conflicts, even resorting to deceit, under the guise of religious giving. He emphasizes that the true path of Right Enlightenment (정각), Nirvana (열반), Liberation (해탈), Bodhi (보리), Prajna (반야), Samadhi (삼매), No-Self (무아), and Enlightenment (성불) does not include such concepts as Generosity (보시) or Precepts (지계).

The Ideal Reign of Emperor Yao and the Heaven House (하늘궁)
Huh Kyung-young recounts the story of Emperor Yao (요순임금), who ruled for 50 years, creating a period of great peace and prosperity. To verify the well-being of his people, Emperor Yao (요순임금) disguised himself and traveled among them. He found that his subjects were so content that they worked from sunrise to sunset, then returned home to rest, needing nothing from the emperor. They farmed their land, ate their meals, and drew pure water from wells, living self-sufficiently without interference. This state of affairs, where the people felt no need for the emperor’s power or intervention, was described as a Peaceful and Prosperous Era (태평성대).

Emperor Yao (요순임금) confirmed this prosperity when he encountered an old man singing a song of contentment, rhythmically tapping the ground. The old man, oblivious to the emperor’s presence, sang about a world where the emperor’s power was unnecessary because everyone lived in harmony and abundance. This confirmed to Emperor Yao (요순임금) that his governance was truly successful. Huh Kyung-young draws a parallel between this Peaceful and Prosperous Era (태평성대) and the Heaven House (하늘궁). He asserts that in the Heaven House (하늘궁), people enjoy pure water and food, attend lectures, and live in a paradise free from interference, much like the subjects of Emperor Yao (요순임금). The only difference, he notes, is the essential presence of the God-man (신인) in the Heaven House (하늘궁).

The Pitfalls of Negligence: Lessons from Napoleon’s Downfall
Huh Kyung-young illustrates the critical importance of meticulous preparation and attention to detail by recounting the story of Napoleon’s defeat in the Russian campaign. He explains that Napoleon’s army, consisting of 600,000 soldiers, suffered a catastrophic loss, with 590,000 dying not from combat, but from freezing to death. The unexpected cause of this immense tragedy was a seemingly minor detail: the buttons on the soldiers’ uniforms.

The buttons, made in France, were not designed to withstand the extreme cold of the Russian winter, where temperatures often dropped below -20 degrees Celsius. In such conditions, the buttons became brittle and shattered, rendering the uniforms ineffective against the biting cold. Soldiers, unable to properly fasten their coats, were exposed to the elements, leading to widespread hypothermia and death. This single, overlooked detail—a small button—resulted in the decimation of Napoleon’s army. Huh Kyung-young uses this historical event to assert that even in the pursuit of Seeing One’s True Nature (견성) and Enlightenment (성불), a single moment of negligence or a minor flaw can derail the entire endeavor. He emphasizes that true enlightenment requires unwavering focus and the elimination of all imperfections, no matter how small.

The Sixty Sins and the Path to White Heaven (백궁)
Huh Kyung-young presents a comprehensive list of sixty sins, which he asserts are the primary transgressions that human beings commit. These sins, which he personally penned in Chinese characters, serve as a guide for individuals to avoid actions that lead to spiritual downfall. The list includes offenses such as fraud (사기), deception (기만), trickery (위계), extortion (공갈), intimidation (협박), breach of trust (배임), embezzlement (횡령), conspiracy (음모), insult (모욕), lust (호색), foolishness (우매), trickery (술수), enmity (원수), conflict (분쟁), envy (시기), anger (분노), curses (저주), violence (폭행), heresy (이단), jealousy (질투), covetousness (투기), drunkenness (음주), debauchery (방탕), complaints (불평), arrogance (교만), theft (도적), lamentation (탄식), dissatisfaction (불만), depravity (타락), resentment (원망), fear (공포), distrust (불신), wickedness (흉악), murder (살인), sexual immorality (음행), sorcery (주술), idolatry (우상), falsehood (허위), killing (살생), sexual misconduct (두 사음), lying (망어기), divisive speech (양설), harsh speech (악구), greed (탐욕), hatred (진우치), wrong views (사견), disrespect for others (타신), recklessness (망령), disbelief (불씨), lack of compassion (불살심), adultery (간음), theft (도심), danger (위험), and coveting others’ possessions (타가).

He states that these sixty sins are the tools through which malevolent forces attack humanity. By avoiding these transgressions, individuals can achieve spiritual purity and be recognized as saints by Heaven (하늘). He emphasizes that this recognition is not granted by him, but earned through one’s own righteous conduct. Those who successfully distance themselves from these sixty sins are deemed worthy of entering White Heaven (백궁) and receiving immense spiritual blessings, including an increase in their spiritual level to 100 quintillion (백경무). This adherence to purity is a crucial prerequisite for receiving the highest blessings from the God-man (신인).

Reception for Newcomer Huh Kyung-young

Keyword Frequency

song: 19
button: 10
Russia: 6
Buddha: 5
Napoléon: 5
Heaven: 5
lecture: 4
world: 4
family: 4
children: 4

Today’s Central Metaphor
The central metaphor is comparing the current state of religious and societal confusion to a “dogfight in a mud pit” (이전투구), emphasizing the chaotic and self-serving nature of human actions when detached from true spiritual purpose.
Lecture in Numbers

100 million (100만 명): The perceived sound of the crowd, though the actual number was less than 10,000 .
8 (여덟 가지): The number of paths in early Buddhism (Eightfold Path) and the number of principles Huh Kyung-young also follows, similar to Jesus’s teachings .
50 years (50년간): The duration of a king’s reign, during which the people lived well and without interference .
600,000 (60만 명): The size of Napoléon’s army in the Russian campaign .
10,000 (만 명): The number of Napoléon’s soldiers who survived the Russian campaign .
590,000 (59만 명): The number of Napoléon’s soldiers who died from freezing in the Russian campaign .
20 degrees below zero (영하 20도): The temperature at which Napoléon’s army’s uniform buttons broke .
60 (60가지): The number of sins listed by Huh Kyung-young that humans commit .
666: A number associated with the “mark” of judgment, implying that 8 billion people have committed these 60 sins .
8 billion (80억): The number of people who have committed the 60 sins .
100 billion (1천억): The estimated future value of Huh Kyung-young’s original handwritten list of 60 sins .
10 trillion (10조무): The level granted to angels, their families, and ancestors who offered songs, attended Heaven House, or watched on YouTube .
100 quadrillion (1경무): The level granted to angels, their families, and ancestors who received blessings, registered for Heaven House, or made new registrations .
362.88 x 10^68: The numerical value associated with “362.88 x 10^68” (362무 8,800불), representing a vast, immeasurable quantity.

Signature Sentence
“The purpose of Buddhism is to realize oneself and become a Buddha.”
Concise Summary & Highlights
Huh Kyung-young critiques distorted religious teachings, emphasizing self-realization and divine connection over material pursuits.

Early Buddhism and Confucianism focused on self-perfection, not afterlife concepts like “paradise.”
“Giving” (보시) in Mahayana Buddhism is a distortion, used to maintain temples rather than genuine compassion.
True spiritual practice involves self-reflection and understanding one’s true nature (견성성불).
The current world is likened to a “dogfight in a mud pit” due to human greed and deviation from core principles.
Huh Kyung-young presents a list of 60 sins that humans commonly commit, emphasizing their avoidance for spiritual progress.
He offers spiritual “levels” (레벨) to followers and their families for their participation and devotion.

Scriptural / Religious Citations

Buddhism (불교):
Eightfold Path (팔정도): Mentioned as the original teaching of Shakyamuni Buddha, consisting of eight principles .
Six Pāramitās (육바라밀): Identified as a distortion of Buddhist teachings that emerged with Mahayana Buddhism, including concepts like dāna (보시 – giving), śīla (지계 – precepts), kṣānti (인욕 – patience), vīrya (정진 – effort), dhyāna (선정 – meditation), and prajñā (지혜 – wisdom) .
Enlightenment (견성성불): The core purpose of early Buddhism, focusing on realizing one’s true nature and becoming a Buddha .
Nirvana (열반), Liberation (해탈), Bodhi (보리), Prajñā (반야), Samādhi (삼매), Anātman (무아): These are listed as methods for achieving enlightenment .
Confucianism (유교):
Six Rites (육례) and Four Rites (사례): Mentioned as practices for human conduct .
Benevolence (인) and Trust (신): Core virtues of Confucianism .
Confucius’s saying: “If I do not know about life, how can I know about death?”
Christianity:
Sermon on the Mount (산상수훈): Mentioned as Jesus’s initial teaching, also consisting of eight principles .
Amen (아멘): Used by the audience and speaker .
666: Referenced in relation to judgment and the 60 sins .

Historical & Epochal Context
The lecture is situated in a contemporary context where traditional religious teachings (Buddhism, Confucianism) are seen as having been “distorted” over time, particularly with the rise of Mahayana Buddhism and its emphasis on concepts like “paradise” and “giving.” It also references historical figures like Napoléon and ancient Chinese emperors (Yao and Shun) to illustrate principles of leadership, human fallibility, and ideal governance. The speaker positions himself as a God-man (신인) who clarifies these distortions and guides humanity toward a new era of spiritual understanding, contrasting it with a “degenerate age” (말세) characterized by moral decay and conflict.
Key Figures & Events Referenced

Shakyamuni (석가모니): The founder of Buddhism, whose original teachings are contrasted with later “distortions” .
Confucius (공자): The founder of Confucianism, whose emphasis on human conduct is noted .
Jesus (예수님): Referenced for his “Sermon on the Mount,” which also had eight principles .
Napoléon (나폴레옹): Mentioned in the context of the Battle of Waterloo and the Russian campaign, highlighting how small details (like uniform buttons) can lead to massive failure .
Yao (요순임금): An ancient Chinese emperor whose reign is depicted as a “golden age” (태평성대) where people were self-sufficient and content, requiring no imperial intervention .
Im Ju-ri (임주리): A singer whose son, Lee Jae-ha, also sings, illustrating the power of genetics .
Lee Jae-ha (이재하): Im Ju-ri’s son, also a singer, whose talent is attributed to his mother’s genes .
Yeom Yul-i (염률이): A singer with a powerful, reverent voice, who collaborated with a male singer from Yeosu .

Core Concept Definitions

God-man (신인): A divine being who has descended to Earth to guide humanity and correct distorted teachings .
Heaven House (하늘궁): A spiritual center or community where followers gather, receive teachings, and experience divine blessings .
Enlightenment (견성성불): The ultimate goal of early Buddhism, meaning to “see one’s true nature and become a Buddha.” It involves self-realization and self-perfection as a human being, distinct from achieving an afterlife paradise .
Not Old Milk (불로유): A miraculous substance mentioned as a sign of divine power, though the speaker quickly shifts focus from such physical miracles to the importance of preventing decay (썩지 않게 하는 것) .
White Heaven (백궁): A celestial realm or ultimate spiritual destination, distinct from the “paradise” (극락) concept that the speaker claims was a distortion of original Buddhist teachings .
Dogfight in a Mud Pit (이전투구): A metaphor describing the chaotic, self-serving, and morally corrupt state of human society, particularly when people engage in deceit and conflict over material gain, often under the guise of religious giving .
60 Sins (60가지 죄): A comprehensive list of human transgressions compiled by Huh Kyung-young, which he instructs his followers to avoid to achieve spiritual progress and avoid demonic attacks .

Central Questions & Answers

Question: What did Shakyamuni and early Buddhism truly seek and teach, and how has it been distorted?
Answer: Early Buddhism sought “enlightenment” (견성성불) – realizing one’s true nature and becoming a Buddha through self-perfection, not seeking an afterlife paradise. It was distorted by Mahayana Buddhism, which introduced concepts like “paradise” (극락) and “giving” (보시) to maintain temples and control followers.
Question: What is the true path to spiritual fulfillment and a “golden age” (태평성대) in the current era?
Answer: The true path involves avoiding the 60 sins, focusing on self-reflection and self-perfection (견성성불), and recognizing the God-man (신인) as the ultimate guide. A “golden age” is a state of self-sufficiency and peace where people are free from external interference and material desires, much like the reign of Emperor Yao.

Conclusion & Strategic / Philosophical Implications
The lecture concludes with a blessing for the attendees and viewers, granting them spiritual “levels” (레벨) and emphasizing the importance of avoiding the 60 sins. The broader implication is that true spiritual progress and a harmonious society (a “golden age”) are achieved not through external rituals or material offerings, but through internal self-perfection, adherence to fundamental moral principles, and recognition of the God-man’s divine guidance. It suggests a shift from traditional, potentially corrupted religious practices to a direct, personal connection with a divine figure and a focus on ethical conduct.
Cross-Referencing

Other works/lectures by the same speaker: The speaker references his own writings, including “Heaven House Angels” (하늘공 천사들), “White Heaven Kingdom” (백궁천국), “God’s Soul Sound” (신의 소울음 소리), and a list of “60 Sins” (60가지 죄), all of which he claims to have personally written . He also mentions “Not Old Milk” (불로유) and “White Heaven Water” (백궁 강수) as miracles associated with Heaven House .

Content Gaps & Unaddressed Areas
The lecture asserts that Mahayana Buddhism “distorted” early Buddhist teachings by introducing concepts like “paradise” and “giving.” However, it does not provide specific historical or textual evidence from Buddhist scriptures to support this claim, nor does it elaborate on the specific historical context or philosophical arguments that led to the development of Mahayana concepts. A more detailed comparison of early Buddhist texts (e.g., Pali Canon) with Mahayana sutras would strengthen this argument. Additionally, while the 60 sins are listed, the lecture does not delve into the specific theological or ethical framework from which these sins are derived, beyond stating they are what “devils use to attack people.”
Future Predictions & Prophetic Statements

“The original of this [60 sins list] will later sell for about 100 billion won.”
“The international hackers will invade your KakaoTalk chat rooms.”
“The God-man (신인) must definitely be there [in the golden age].”

Executive Insight
This lecture by Huh Kyung-young offers a critical reinterpretation of traditional religious doctrines, particularly Buddhism, asserting that core teachings have been distorted over time. The central takeaway is the emphasis on self-realization (견성성불) and ethical conduct (avoiding 60 sins) as the true path to spiritual fulfillment, rather than external rituals or the pursuit of an afterlife paradise. For a thoughtful professional, this highlights a recurring theme in spiritual movements: the critique of institutionalized religion and a call for a return to perceived original, uncorrupted principles. The lecture strategically positions Huh Kyung-young as a divine figure (God-man) who clarifies these distortions and offers a direct path to spiritual elevation, leveraging both historical anecdotes and contemporary cultural references to reinforce his message of personal transformation and societal renewal.

Key Terminology from Huh Kyung-young’s Teachings

천사 (天使): Angelic Being, Celestial Emissary, Divine Messenger
대천사 (大天使): Archangel, High Celestial Emissary, Supreme Divine Messenger
은총 (恩寵): Divine Grace, Benediction, Favor
아멘 (아멘): Amen, So Be It, Verily
백궁 (白宮): White Heaven, Celestial Palace, Pure Realm
강수 (降水): Divine Descent, Heavenly Manifestation, Precipitation (in a spiritual context)
차원 이동 (次元移動): Dimensional Shift, Interdimensional Travel, Plane Transition
비행접시 (飛行접시): Flying Saucer, Unidentified Aerial Vehicle (UAV), Extraterrestrial Craft
불로유 (不老乳): Elixir of Immortality, Youth-sustaining Nectar, Ambrosia
불생불멸 (不生不滅): Unborn and Undying, Eternal Existence, Imperishable Nature
극락왕생 (極樂往生): Rebirth in Sukhavati (Pure Land), Attainment of Ultimate Bliss, Nirvana
변절 (變節): Apostasy, Deviation from Original Doctrine, Corruption of Principles
성불 (成佛): Attainment of Buddhahood, Enlightenment, Becoming a Buddha
견성 (見性): Seeing One’s True Nature, Self-realization, Satori
성자 (聖者): Saint, Sage, Enlightened One
인 (仁): Benevolence, Humaneness, Compassion
신 (信): Trust, Faith, Fidelity
정각 (正覺): Perfect Enlightenment, Right Awakening, Samyaksambodhi
열반 (涅槃): Nirvana, Cessation of Suffering, Ultimate Liberation
해탈 (解脫): Emancipation, Liberation from Samsara, Moksha
보리 (菩提): Bodhi, Awakening, Enlightenment
반야 (般若): Prajna, Wisdom, Transcendent Knowledge
삼매 (三昧): Samadhi, Meditative Absorption, Concentration
무아 (無我): Anatta, Non-self, Egolessness
팔정도 (八正道): Eightfold Path, Noble Eightfold Path, Octuple Path
산상수훈 (山上垂訓): Sermon on the Mount, Mountain Teachings, Divine Discourse
대승불교 (大乘佛敎): Mahayana Buddhism, Great Vehicle Buddhism, Universal Path
육바라밀 (六波羅蜜): Six Paramitas, Six Perfections, Six Transcendent Practices
보시 (布施): Dana, Generosity, Giving
지계 (持戒): Sila, Morality, Precepts
인욕 (忍辱): Kshanti, Patience, Forbearance
정진 (精進): Virya, Diligence, Effort
선정 (禪定): Dhyana, Meditation, Contemplation
지혜 (智慧): Prajna, Wisdom, Insight
이전투구 (泥田鬪狗): Dogfight in a Mud Pit, Vicious Struggle, Chaotic Conflict
태평성대 (太平聖代): Golden Age, Era of Peace and Prosperity, Utopian Reign
재력 (財力): Financial Power, Economic Strength, Wealth
요승 (妖僧): Corrupt Monk, Demonic Monk, Treacherous Cleric
요임금 (堯임금): Emperor Yao, Sage King Yao, Legendary Ruler
순임금 (舜임금): Emperor Shun, Sage King Shun, Exemplary Ruler
워털루 전투 (워털루 戰鬪): Battle of Waterloo, Decisive Defeat, Pivotal Conflict
러시아 전쟁 (러시아 戰爭): Russian Campaign, Napoleonic Invasion of Russia, Winter War
시행착오 (試行錯誤): Trial and Error, Learning from Mistakes, Iterative Process
강도 (強盜): Robber, Bandit, Thief
강간 (強姦): Rape, Sexual Assault, Violation
유전자 (遺傳子): Gene, Genetic Material, Hereditary Factor
공포 (恐怖): Fear, Terror, Dread
불신 (不信): Distrust, Lack of Faith, Skepticism
흉악 (凶惡): Atrocity, Heinousness, Wickedness
살인 (殺人): Murder, Homicide, Assassination
음행 (淫行): Immorality, Lewdness, Sexual Misconduct
주술 (呪術): Sorcery, Witchcraft, Magic
우상숭배 (偶像崇拜): Idolatry, Idol Worship, False Worship
허위 (虛僞): Falsehood, Deceit, Untruth
살생 (殺生): Killing Living Beings, Taking Life, Homicide
투사음 (投射音): Projective Sound, Emitted Voice, Vocal Projection
망어기 (妄語欺): False Speech, Deceptive Words, Lying
양설 (兩舌): Double-tongued Speech, Slander, Backbiting
악구 (惡口): Harsh Speech, Abusive Language, Malicious Words
탐욕 (貪慾): Greed, Avarice, Covetousness
진우치 (瞋愚癡): Anger and Ignorance, Delusion and Hatred, Mental Defilements
사견 (邪見): Wrong Views, False Beliefs, Heresy
타신 (他信): Trust in Others, Reliance on External Beliefs, Faith in the Other
망령 (妄靈): Delusion, Phantom, Ghostly Apparition
불씨 (不始): Uninitiated, Unstarted, Without Beginning
불살심 (不殺心): Non-killing Mind, Compassionate Mind, Aversion to Harming
간음 (姦淫): Adultery, Fornication, Sexual Transgression
도심 (盜心): Thieving Mind, Intent to Steal, Kleptomania
위험 (危險): Danger, Risk, Peril
횡령 (橫領): Embezzlement, Misappropriation, Fraudulent Conversion
음모 (陰謀): Conspiracy, Plot, Scheme
모욕 (侮辱): Insult, Humiliation, Disgrace
호색 (好色): Lustfulness, Sensuality, Promiscuity
우매 (愚昧): Ignorance, Stupidity, Folly
술수 (術數): Stratagem, Artifice, Trickery
원수 (怨讐): Enemy, Foe, Adversary
분쟁 (紛爭): Conflict, Dispute, Strife
시기 (猜忌): Jealousy, Envy, Resentment
분노 (憤怒): Wrath, Rage, Anger
저주 (詛呪): Curse, Malediction, Hex
폭행 (暴行): Assault, Violence, Battery
이단 (異端): Heresy, Heterodoxy, Sectarianism
질투 (嫉妬): Jealousy, Envy, Spite
투기 (投機): Speculation, Gambling, Reckless Investment
음주 (飲酒): Drinking Alcohol, Intoxication, Alcohol Consumption
방탕 (放蕩): Debauchery, Dissipation, Licentiousness
불평 (不平): Complaint, Dissatisfaction, Grumbling
교만 (驕慢): Arrogance, Haughtiness, Pride
도적 (盜賊): Thief, Robber, Bandit
탄식 (歎息): Sigh, Lament, Moan
불만 (不滿): Discontent, Dissatisfaction, Grievance
타락 (墮落): Corruption, Degeneration, Fall
원망 (怨望): Resentment, Grudge, Bitterness
갈등 (葛藤): Conflict, Discord, Strife
기망 (欺罔): Deception, Fraud, Misrepresentation
위계 (僞計): Deceitful Scheme, Artifice, Trickery
공갈 (恐喝): Extortion, Blackmail, Intimidation
협박 (脅迫): Threat, Coercion, Duress
배임 (背任): Breach of Trust, Embezzlement, Malfeasance
횡령 (橫領): Embezzlement, Misappropriation, Fraudulent Conversion

What did Shakyamuni and early Buddhism truly seek and teach? Unlike later interpretations focusing on “paradise” or “charity,” early Buddhism, like Confucianism, emphasized “enlightenment and becoming a Buddha” through self-realization and perfecting one’s character in this life.This video discusses the true teachings of Shakyamuni Buddha and early Buddhism, contrasting them with later interpretations. It also includes a religious service with songs and a sermon by Heo Kyung-young.

Early Buddhism vs. Later Interpretations

Early Buddhism focused on enlightenment and becoming a Buddha (a wise person) through self-realization and perfecting one’s character in this life .
- The goal was “Gyeonseong” (seeing one’s true nature) and “Seongbul” (becoming a Buddha) .
- This involved practices like “Jeonggak” (right awakening), “Yeolban” (nirvana), “Haetal” (liberation), “Bori” (enlightenment), “Panya” (wisdom), “Sammae” (samadhi or deep meditation), and “Mua” (no-self) .
- These practices are similar to the Eightfold Path taught by Shakyamuni and the Eight Blessings taught by Jesus .
Later Buddhism, especially Mahayana Buddhism that came to China, changed these original teachings .
- It introduced concepts like “paradise” (Geungnak) and “hell”, which Shakyamuni did not teach .
- It also introduced the “Yukbaramil” (Six Perfections): Bosi (charity), Jigye (precepts), Inyok (patience), Jeongjin (diligence), Seonjeong (meditation), and Jihye (wisdom) .
- The speaker argues that “Bosi” (charity or giving) was a distortion, as Shakyamuni did not emphasize giving to others as a religious act .
- For example, a parent feeding a child or a child showing respect to parents is not “Bosi” .
- The speaker believes that the concept of “Bosi” was created to encourage donations to temples for their upkeep .
- The speaker compares the current state of religious practice, influenced by these distortions, to a “dogfight in a mud pit” (Ijeontugu), where people are fighting over material things rather than seeking true enlightenment .

Similarities Between Buddhism and Confucianism

Both early Buddhism and Confucianism emphasize self-perfection in this life.
Confucius focused on living by “Yukrye” (six rituals or etiquette) and “Sarye” (four rituals) .
Confucianism values “In” (benevolence) and “Sin” (trust) .
Neither Confucianism nor early Buddhism focused on an afterlife like “heaven” .
- Confucius famously said he couldn’t know about death if he didn’t even understand life .
The speaker states that both religions aim for a state of inner peace and contentment in this world, which can be considered a form of “paradise” .

The Importance of Self-Perfection

The core message is to “Gyeonseong” (see one’s true nature) and “Seongbul” (become a Buddha) by refining oneself.
This means constantly improving oneself and reflecting on one’s actions.
The speaker emphasizes that the goal is not to go to “heaven” but to achieve self-completion in this life.

Heo Kyung-young’s Teachings and the “Heavenly Palace” (Haneulgong)

Heo Kyung-young presents himself as a divine figure who has come to Earth to bring about a “Golden Age” (Taepyeongseongdae) .
He describes his “Heavenly Palace” as a place where people can experience this Golden Age, with clean water and food, and no interference from others .
He claims that his presence makes an earthly ruler unnecessary, as people can live in peace and abundance .
He emphasizes that his teachings are for everyone, including those new to his message .

The Story of Emperor Yao and the Golden Age

The speaker tells a story about Emperor Yao (a legendary Chinese emperor) who wanted to know if his people were truly happy.
He disguised himself and traveled among his people, but his officials had already told everyone to speak well of him, so he couldn’t trust what he heard .
He finally found an old man singing a song while tapping his feet on the ground .
The song described a peaceful life where people worked when the sun rose and rested when it set, ate food they grew, drank clean well water, and had no need for the emperor’s power .
This song confirmed to Emperor Yao that his people were truly living in a Golden Age .
The speaker uses this story to illustrate the ideal state of the “Heavenly Palace” where people are self-sufficient and free from external interference .

Lessons from History: Napoleon’s Downfall

The speaker discusses Napoleon’s defeat in the Russian campaign.
Napoleon’s army of 600,000 was largely wiped out, not by enemy fire, but by the extreme cold .
The key reason for this was a seemingly small detail: the buttons on the soldiers’ uniforms .
- The French-made buttons were not designed for extreme cold and would break in temperatures below -20 degrees Celsius .
- Without buttons, the soldiers’ coats couldn’t be properly fastened, leading to widespread frostbite and death .
This story highlights the importance of not overlooking small details and being thoroughly prepared, even in seemingly minor aspects .
The speaker connects this to the concept of “Gyeonseong Seongbul”, emphasizing that even a small lapse in self-control (like being distracted by a woman) can prevent one from achieving enlightenment .

The Story of Napoleon and the Boy

The speaker shares another anecdote about Napoleon.
While hunting, a deer ran into a house, and Napoleon followed, demanding the boy inside open the door .
The boy refused, stating his father had told him not to open the door to strangers, even when Napoleon identified himself as a general .
The boy insisted his father was superior and he needed his father’s permission .
This story illustrates that even a powerful figure like Napoleon was not recognized or obeyed by everyone, especially those who valued their own family’s authority .
The speaker uses this to tell his followers that their “father” is the divine being (Heo Kyung-young), and they should not be swayed by others .

Warnings Against Scams and False Teachings

The speaker warns his followers against scams and false teachings, especially those that ask for money or personal information .
He states that the “Heavenly Palace” does not engage in such profit-making activities from its members .
He advises followers to only trust information directly from him .

The 60 Sins

The speaker presents a list of 60 sins that he wrote down, emphasizing that these are the sins that “devils” use to attack people .
He claims that no other religious leader has ever compiled such a comprehensive list .
He states that those who avoid these sins are recognized as “saints” by heaven .
The list includes sins like fraud, deception, intimidation, embezzlement, insult, lust, ignorance, manipulation, hatred, envy, anger, cursing, violence, heresy, jealousy, drunkenness, debauchery, complaining, arrogance, theft, lamentation, dissatisfaction, corruption, resentment, conflict, fear, distrust, wickedness, murder, sexual immorality, sorcery, idolatry, falsehood, killing, sexual misconduct, lying, divisive speech, harsh speech, greed, hatred, delusion, wrong views, disrespect for others, recklessness, lack of compassion, adultery, theft, danger, and covetousness .
He claims that these 60 sins are what lead to the “666” mark, implying that most people commit these sins regularly .

Religious Service and Blessings

The video includes a religious service where attendees are welcomed as “angels” and “archangels” .
Heo Kyung-young is referred to as a “divine being” .
The service features musical performances, including songs dedicated to Heo Kyung-young .
Heo Kyung-young offers blessings to attendees, their families, and ancestors, promising them high “levels” in the “Heavenly Palace” .
He also commands illnesses and evil spirits to leave .

What did Shakyamuni and early Buddhism truly seek to teach? They aimed for “Gyeonseong Seongbul” (견성성불), which means realizing one’s true nature to become a Buddha, not seeking an afterlife in paradise.

Welcoming Remarks and Miracles
The speaker welcomes attendees and discusses the various miracles associated with the “Heavenly Palace” (Haneulgong), emphasizing their unique and extraordinary nature.

1.1. Welcoming Newcomers and Divine Presence

The speaker welcomes all “angels” and “archangels” who have come to the event, especially those attending for the first time.
Attendees are encouraged to meet the Divine Being (Shinin) and receive blessings.
The crowd’s cheers sound like a million people, even though there are fewer attendees.

1.2. Divine Sounds and Miracles of Haneulgong

The event includes a “Divine Soul Sound” (Shinin-ui Souleum Sori) offering to the Divine Being.
This is followed by a song about love and the Divine Being.
Another song describes the Heavenly Palace (Haneulgong) as a “promised land” and “New Jerusalem.”
A song titled “The Return of Jesus” is also performed, speaking of a judge descending from heaven.
The speaker highlights several miracles associated with Haneulgong.
The “Divine Soul Sound” is considered a miracle that people cannot see.
The “Baekgung Gangsu” (Heavenly Rain) is another miracle.
Attendees have seen a “dimension-traveling flying saucer” that goes to Baekgung (Heavenly Palace).
Strange objects, like stars, are often seen floating above the roof of Haneulgong, indicating the presence of heavenly armies and angels.
Angels are frequently seen around the roof, welcoming visitors, and a mist often appears before their arrival, signifying a world beyond imagination.
Understanding Buddhism and Confucianism
The speaker clarifies the true goals of early Buddhism and Confucianism, distinguishing them from later interpretations, and criticizes the “Six Perfections” (Yukbaramil) in Mahayana Buddhism as a distortion of original teachings.

2.1. The True Purpose of Buddhism

The primary goal of Buddhism is not to achieve an afterlife in paradise (Geungnak), which is a corrupted interpretation.
Shakyamuni (Buddha) never spoke of going to paradise; this idea was added by later generations.
The true purpose of Buddhism is Gyeonseong Seongbul, which means realizing one’s true nature and becoming a Buddha.
A Buddha is a saint who remains calm regardless of external circumstances.
The goal is to understand one’s own nature and existence, leading to self-completion as a human being, which is unrelated to divine systems.
Key Buddhist concepts like Right Enlightenment (Jeonggak), Nirvana (Yeolban), Liberation (Haetal), Bodhi (Bori), Prajna (Banya), Samadhi (Sammae), and No-Self (Mooa) are all methods to achieve Gyeonseong Seongbul.
These concepts are about realizing one’s true nature to become a Buddha.

2.2. Distortions in Mahayana Buddhism

The original teachings of Shakyamuni focused on the Eightfold Path (Paljeongdo), which was his first sermon.
The speaker notes that his own teachings and those of Jesus also involve eight principles.
Mahayana Buddhism, as it spread to China, introduced the Six Perfections (Yukbaramil), which are considered a distortion of the original teachings.
The Six Perfections include generosity (Bosi), precepts (Jigye), patience (Inyok), diligence (Jeongjin), meditation (Seonjeong), and wisdom (Jihye).
Shakyamuni never mentioned “generosity” (Bosi) in his teachings.
The concept of “generosity” was introduced to encourage donations to temples for their upkeep.
This distortion led to the idea that not practicing generosity would prevent one from reaching paradise or heaven.
Shakyamuni had no interest in concepts like paradise or hell; these were later additions by Mahayana Buddhism.

2.3. Critique of Corrupted Religious Practices

The speaker criticizes the corrupted practices, stating that people have become like “fighting dogs in a mud pit” (Ijeontugu).
This refers to people engaging in deceitful acts, like stealing, to make donations to temples, falsely claiming it’s to help the poor.
Such behavior is described as “chaos” (Gaepan) and indicative of the “end times” (Malse).
To truly practice Buddhism, one must understand its original principles, which do not include concepts like generosity or precepts.
The Story of Emperor Yao and the Ideal Society
The speaker recounts the story of Emperor Yao (Yosunimgeum) to illustrate an ideal society where people live self-sufficiently and are content, without needing the intervention of a ruler.

3.1. Emperor Yao’s Quest to Understand His People

Emperor Yao, who ruled for 50 years, wanted to understand if his people were truly living well.
He did not trust his officials’ reports, as they might have pre-arranged positive responses in areas he visited.
He also did not believe flattery from his subjects.
The Emperor sought a genuine way to confirm the success of his governance.

3.2. The Song of Contentment and Self-Sufficiency

While traveling, Emperor Yao encountered an old man singing a song while sitting on the ground.
The song described a life of self-sufficiency and peace.
The lyrics spoke of working in the fields when the sun rises and resting when it sets, needing nothing from the emperor.
It also mentioned abundant, clear water from wells, symbolizing a pure and self-sustaining environment.
The song conveyed that the people had no need for the emperor’s power or intervention.
This state of affairs, where people live without interference, is called a “peaceful era” (Taepeongseongdae).

3.3. The Emperor’s Realization and the Meaning of True Governance

The old man’s song, sung with rhythmic clapping, showed that the people were so content they didn’t even acknowledge the emperor’s presence.
This made Emperor Yao realize that he had governed truly well.
He understood that his officials had not deceived him.
This story illustrates that true Gyeonseong Seongbul involves self-improvement and introspection.
Those who achieve this state are considered “true people” (Jin-in).
However, this path does not lead to heaven; it focuses on earthly contentment and peace.
Modern Applications and Warnings
The speaker connects the ancient wisdom to contemporary issues, emphasizing the importance of the Divine Being (Shinin) in achieving a true “peaceful era” (Taepeongseongdae) and warning against external deceptions.

4.1. The Role of the Divine Being in a Peaceful Era

The speaker asserts that with the arrival of the Divine Being, all problems are resolved for the followers.
The teachings are also for newcomers who watch on YouTube, to help them understand the concept of a “peaceful era.”
The Heavenly Palace (Haneulgong) embodies this “peaceful era,” offering clean water and food without interference.
The only difference from Emperor Yao’s time is the essential presence of the Divine Being.
The speaker finds joy in discussing these topics.

4.2. Lessons from Napoleon’s Downfall

Napoleon’s army lost the Battle of Waterloo and the Russian campaign due to underestimating the enemy and a critical oversight.
The Russian campaign was lost because of faulty uniform buttons that broke in extreme cold.
This led to 590,000 out of 600,000 soldiers dying from frostbite, not combat.
This highlights the importance of not overlooking small details and being thoroughly prepared.
This story is used to illustrate that even a small flaw can prevent one from achieving Gyeonseong Seongbul.
For example, lustful thoughts towards a woman, instead of wishing for her well-being, would hinder one’s spiritual progress.

4.3. The Story of Napoleon and the Child

During a hunt, Napoleon chased a deer into a house and demanded entry, but a young boy refused to open the door.
The boy stated his father had forbidden him from opening the door to strangers.
Even when Napoleon identified himself as a general, the boy did not recognize his authority, saying his father was superior.
This anecdote demonstrates that even a great general’s authority is not recognized without prior knowledge or a trusted intermediary.
The boy’s loyalty to his father represents the ultimate authority for him.

4.4. Warning Against Deception and External Influences

The speaker tells followers that the Divine Being (Shinin) is their ultimate authority, like the boy’s father.
They should ignore others who try to influence them.
Followers are warned against scams, such as those promoting expensive products in chat rooms, as these are not endorsed by the Divine Being.
Such attempts are from international hackers trying to exploit people.
The Heavenly Palace (Haneulgong) does not engage in profit-making activities targeting its members.
The story of Napoleon’s downfall due to a small button reinforces the need for vigilance and thoroughness in all aspects of life.
The goal is Gyeonseong Seongbul, not going to heaven, and followers must come to the Divine Being.
Musical Performances and Divine Writings
The event features musical performances by various individuals, followed by a discussion of the speaker’s divine writings, including a list of 60 sins.

5.1. Musical Offerings to the Divine Being

Several individuals perform songs as offerings to the Divine Being.
Performers include Lee Seon-hee, Jeong Yong-soo, Shin Yun-soon, Jo Guk-ho, and Han Eol-sun.
The speaker praises their singing abilities and the emotional depth of the songs.
A special request song is performed by a woman named Yeom-ryul, who is a vocal major, and a man who runs a cafe in Yeosu.
The woman’s voice is described as exceptional, reverent, and capable of moving people to tears, especially when singing patriotic songs.
The man is praised for his sincerity and emotional depth in singing.
The son of singer Im Ju-ri, named Lee Jae-ha, also performs, showcasing strong inherited musical talent.
The speaker notes the power of genetics in passing down talent.

5.2. Divine Writings and the 60 Sins

The speaker presents “Angels of Haneulgong,” a song with lyrics written by him, describing beautiful landscapes and a longing for the Heavenly Palace.
The lyrics are considered “masterpieces” that empower and uplift listeners.
The speaker also mentions other divine writings, including “Baekgung Cheonguk” and “Cheuknyang-gwa Cheuknyang,” which were written without a single error.
The “Divine Soul Sound” lyrics were also written by him.
The speaker reveals a list of 60 sins he wrote by hand, emphasizing their importance.
This list, which includes sins like fraud, deceit, intimidation, embezzlement, and idolatry, is meant to guide people away from evil.
The speaker states that no other religious leader has ever published such a comprehensive list of sins.
These 60 sins are believed to be the ways evil spirits attack people.
The original handwritten document is considered extremely valuable, potentially worth 100 billion won.
The list serves as a reminder for people to be honest and avoid these transgressions.
The speaker concludes by stating that those who avoid these 60 sins are recognized as saints by heaven.
Final Blessings and Announcements
The speaker concludes the event with blessings for all attendees and viewers, granting them high spiritual levels and protection from evil.

6.1. Granting Spiritual Levels and Protection

The speaker, in the name of the Divine Being (Heo Kyung-young), grants spiritual levels to various groups.
Those who performed songs, attended the event, paid consultation fees, and their families and ancestors are granted Level 10 trillion.
YouTube viewers, their families, and ancestors are also granted Level 10 trillion.
Those who received blessings, registered for the Heavenly Palace (Baekgung Yeongtae Geonchuk Won-geum), and their families and ancestors are granted Level 1 quadrillion.
The speaker emphasizes that these spiritual levels are granted by Baekgung Cheonguk (Heavenly Palace Heaven) and require avoiding the 60 sins.
All attendees, their families, and YouTube viewers are declared “angels.”
Their illnesses are commanded to disappear, and evil spirits are commanded to leave their bodies and homes.
All are granted Level 1 quadrillion.

6.2. Closing Remarks

The event concludes with an offering of gratitude.
A promotional message for “Bonjaland” energy products is played.

What did Shakyamuni and early Buddhism truly seek? They sought “Gyeonseong Seongbul” (견성성불), which means understanding one’s true nature to become a Buddha, not seeking an afterlife in paradise.

The video is a recording of a religious service or lecture by Heo Kyung-young, referred to as “Shinin” (신인), which means “God-man” or “New Human.”
The audience, referred to as “angels” (천사님) and “archangels” (대천사님), welcomes Heo Kyung-young.
The service includes musical performances and songs dedicated to Heo Kyung-young.
Heo Kyung-young’s Teachings
Critique of Traditional Buddhism:
- Heo Kyung-young states that traditional Buddhism, especially Mahayana Buddhism, has been corrupted.
- He argues that Sakyamuni Buddha did not teach about an afterlife in paradise (극락왕생) or the concept of “giving” (Bosi).
- He believes that the concept of Bosi was introduced to support temples and became a way for people to gain merit for an afterlife.
True Purpose of Early Buddhism:
- The original goal of Buddhism was Gyeonseong Seongbul (견성성불), which means understanding one’s true nature to become a Buddha.
- This involves self-realization and becoming a “saint” (성자), not seeking an afterlife in heaven.
- He mentions that both Sakyamuni and Jesus taught eight principles, similar to his own teachings.
Critique of Modern Society:
- Heo Kyung-young describes modern society as chaotic and corrupt, like “dogs fighting in a mud pit” (ijeontugu).
- He believes that people are driven by greed and deceit, even in religious contexts.
The 60 Sins:
- Heo Kyung-young has compiled a list of 60 sins that humans commonly commit, such as fraud, intimidation, envy, and pride.
- He claims that these sins are used by “demons” to attack people.
- Avoiding these sins is crucial for spiritual growth and being recognized as a “saint” by heaven.

Miracles and Heavenly Palace

Heo Kyung-young claims that miracles occur at his “Heavenly Palace” (하늘궁), such as the “sound of the soul” (소울음소리) and “Baekgung Gangsu” (백궁강수).
He also mentions seeing “dimension-traveling flying saucers” and angels at the Heavenly Palace.
He describes the Heavenly Palace as a place of peace and abundance, where people can drink pure water and eat well, free from interference.

Miscellaneous

Heo Kyung-young shares anecdotes, such as the story of Emperor Shun and the Battle of Waterloo, to illustrate his points about good governance and the importance of small details.
He warns against scams and unauthorized solicitations, emphasizing that the Heavenly Palace does not engage in profit-making activities with its members.
The service concludes with blessings and a prayer for the attendees and viewers to achieve high spiritual “levels.”

멀리 회에서 대한민국 방광복곡에서 오신 우리 천사님, 대천사님 모두 반갑습니다. >> 오늘 처음 오신 천사님 모두 환영합니다. 오늘 오신 천사님, 대천사님, 오늘도 신인님을 아련하시고 신인님의 은총을 참배만 받으시기 바랍니다. [환호] >> 이단계 시민님께서 오셨습니다.

시민님 방탄공수 올립니다. 시작. 시민 봉투 올립니다. >> 감사합니다.

앉아요. >> 신인님께 감사의 컵을 올립니다. >> 소리가 한 100만 명 온 것 같아. 방송에는 한 100만 명 온 것 같겠다.

아멘. >> 그렇지? 네. >> 만 명도 안 됐는데 100만 명 소리를 낼 수가 있어. >> 네.

그렇지. >> 네. >> 아, 많이 왔네. >> 먼저 신인께 잠깐.

어, 소 신의 소리죠. 보고 요걸 빼 주세요. 먼저 신이님께 신의 소울음 소리를 올립니다. [음악] [종소리] [음악] [음악] 하늘이 [음악] 사랑과 신인 줄 알지 못하냐고.

[음악] [음악] 다 사랑인 [음악] 줄 모양이 천양. >> [음악] >> 주고 사고 사리처 [음악] [음악] [노래] 사랑이면서 시리, 사랑이면서 하느님이라. [음악] 신 [음악] 사랑이면서 사랑이라는 주옵소신. [음악] [음악] >> [음악] >> 치하니.

[노래] [음악] >> 여우면서 소울은 [음악] 소리 미친 소리 같고 술취하는 사람의 소리. [음악] >> [음악] [음악] [음악] >> 세인지 [음악] 조소시. 그래서 세상 사람들이 [음악] 초롱하고 이는가. [음악] [노래] 세쁘지한 신상 세상.

[음악] 사람들이 되지 못한 [노래] 일이다. [음악] 주서 [음악] 소리 [음악] 신내게. [음악] 서우성 소름 소리, 소름 소리, >> [음악], >> 성도 전시장 우상, [음악] 하늘의 가는 게 소름, [노래] 소리 선제 저판에, [음악] 소리는 소리, [노래] 들린다. 지면서, >> [음악], >> 서의 말, [노래] 소리, [음악], [노래], >> [음악], [음악], [음악], [종소리], >> 성산 성지, [음악] 우변지 하늘 중소로는, [음악] 성산, [음악], [노래] 섬지어라 신지이지, [음악] 신 사랑으로 왔으니, [음악] 육신을 기분시, [음악] 사랑이시라 그, [음악] 사랑하라운서, [음악] 소리라, [음악] 세성시, [음악] 말세 하늘의 재왕이 왔는데도 사람들이, [음악] 모른다.

신간, [음악] 하늘 신이 하늘 공에 내려와 앉아 있다. >> [음악], >> 주사여, >> [음악], [음악], [음악], >> 다음은 하늘 공 약속의 땅 새 예루살렘 성을 올립니다. [음악], [음악], [음악], >> [노래], >> 광의 산이, [음악] 빛을 먹고 이의 순결을, [음악] 간직한 숨, [노래] 하늘을, [음악] 덮는 수 고요 속, [노래] 수신, [음악] 영의 변상 함부 그렇심이 이어지니, [음악] 구글대한, [음악] 영의 길 본리, [음악] 수십 벌 고는 선, [음악] 위로 걸어간다. [노래] 주시는, [음악] 영들 하늘을, [음악] 부는 거대한, [노래] 순경 사에서, [음악] 영들이 모여 세상을, [음악] 지키는 약속이다.

[음악] 정지의, [음악] 불리, [음악], [노래] 계신 그들이고 그 걸림, [음악], [노래] 속에 깨어나는 다. [음악] 서수 신다, 먼 태고, [음악] 심장 치나, [노래], [음악] 하늘 신 승지가, [음악] 제거하다, 기에 신승, [음악] 하늘. 예리하신 자리에서 음악이 흘러나오고, 첫 세계명의 장군들이 자리했고, 시간과 하늘이 만드셨으며, 귀정향이 용이 나아가며 저 하늘에 오른다. 만개가 사라지고 못사니 못이 마게했으며, 영이 용수롭고 영이 저를 위해 기도하며, 숨을 주니 맑은 광천수가 속살라네.

보란놈 둥글둥글 감사하며 사는 선주와 공황이 다른 것이고, 성분 출구가 세상 밖과 자물과 복의 등장을 알린다. 보라며 극하기 세상과 생명의 흔들림, 거칠고 큰 소리, 주님의 강명도와 말씀을 들으며, 이 열림이 여기 시승지에서 영국이 노래하는 상이 나타나고, 마을과 속사이 땅에 준비된 희망이 있다. 이상의 전국이 모여 성리의 말씀을 전하며, 내 아침에 숨겨진 승지가 깨려 하고, 새 시대의 약속된 땅이 영의 손길로 세상을 깨우고자 한다. 가늘이여, 약속의 창이 시리고, 나를 빛내는 하늘과 우리의 영원한 약속에 빛이 깃들리라.

하늘공 소울름 소리입니다. 다음은 더 리턴더 지저스입니다. 강림하셨다, 심판자여. 하늘이 흘리고 땅의 진노를 내리시며, 어려운 불 위를 걷는 가운데, 자를 나누라는 말씀과 온전한 구원자인 세대 중보의 구원자를 깨우쳐 주시며, 깨어나라 그를 향하여.

지었어, [음악] 완한 무원자를 맞은다신, [노래], [음악] 군대양 격령 받고, [음악] 오시는 향경 일어나 내거라 그를, [음악] 맞으라, [음악], [음악], 만너자, [음악] 들으라, >> [노래], [음악], [음악], >> 이제 시민님의 선 말씀을 경청하십니다. >> 이거 그 손으로 부리치는 걸 바꿨는데, >> 이걸 바꿔야지. 네네. 네.

지우고 바꿔야지. >> 바꿔버려. >> 유진이 말이야. [목을 가다듬음] >> 유진이고 지우고 바꾸고 버려요.

음. >> 다시 한번, 다시 한번 봐요, >> 손 아니 그거 괜찮아. 봤으니까 손뿌리 치는 것을 바꿨어요. >> 음.

오늘 이 부분만 아니야. 내일부터 그거, >> 내일부터 털아돼.고, >> 없애고 있네. 우리 하늘에는 서울 음소리가, [목을 가다듬음] 사람들이 볼 수 없는 기적이죠. >> 네.

또 기적이 백궁 강수죠. >> 네. >> 또 기적이 여기 보이는 내가 백군 가는 차원 이동 비행접시 봤죠? >> 네. >> 이런 게 보이고, 다리도 크게 지키죠.

네. >> 뭐, 다리 옛날하고 완전 달라져 버리죠. >> 네. 이런 기적도 여기 하늘에 찍으면은 내 지붕 바로 위쪽에 보면 뭐가 자꾸 떠요.

네. >> 별 같은 게 자꾸 떠요. 그게 뭐가 있어? >> 어, 우리는 백궁에서, 이, 지국인 전체를 체크하지만, 또 내가 있는 데는 천군 천사가 와 있지. >> 네.

그래서 이상한 게 자꾸 지키는 게, 다른 데고 다른 점이야. >> 네. >> 또 하나는 뭐, 지붕에 막 천사가 바글바글 지키는 거 있죠. >> 네.

내가 무슨 차원 이동 접시만 타고 하는 게 아니라, 천사들이 막 환영을 하죠. >> 네. >> 그게 오기 전에는. 조용하다가 그냥 막 안개가 막 춤을 치죠, 그거는 여러분들이 상상할 수 없는 세계야, 네, 알았죠, 네, 뭐 우유가 불로유가 되면 이런 게 중요한 게 아니라 죽는 것이 썩지 않게 하는 거야, 그렇잖아, 네, 불생불멸이 보이죠, 네, 근데 불교는 여러분들이 알지만은 불교가 추구하는 건, 혹시 불교가 뭘 추구하는지 아는 사람, 불교의 목적을 아는 사람이 있으면 내가 레벨을 백경물로 주겠어요, 절에 다니는 사람도 있잖아, 우리가, 불교는 극락생이 목적이 아니에요, 그거는 불교가 변절된 거, 음, 석가모니는 극락왕생을 이야기하지 않아요, 석가모니가 그건 변 사람들이 변절시킨 거지, 석가모니 입에서는 극락왕생, 불기에는 그게 없어요, 어, 마음을, 그러니까 우리가 신인을 알리려면 상대 종교에 대해서 뭘 확실히 알아야 돼, 불교가 추구하는 거는, 꼭 알아놔요, [목을 가다듬음] 다음부터는 절대 그렇게 얘기하면 안 됩니다, 성불이야, 견성불이야, 자기를 알고 자기를 깨닫는 것이 중요한 거야, 부처가 되는 거야, 부처는 성자를 말해, 아무리 밑에 사람이 뭐라 해도 성질 내지 않아, 알겠죠, 성자를 우리는, 불교의 목적은 뭐라고? 견성 또는 선불, 자기를 깨닫고 자기의 성품, 본성을 깨닫는 거야, 자기가 어떤 인물인가, 자기 존재를 깨닫고 부처가 되는 거야, 그 부처는 뭐예요? 자기가 완성되는 거야, 인간으로서 완성이지, 신의 체계와는 무관해, 공자도 그러죠, 네, 내가 인간을 살 것도 모르는데 죽은 상태를 내가 어떻게 알겠느냐? [목을 가다듬음] >> 그렇게 이야기하죠.

살아서 육례를 지키고 사례를 지키자는 것이죠. 이게 공자 말이야.인지, 이런 것들을 지키자는 거지. 그러니까 불교나 기독교나, 아, 불교나 유교나 똑같아. 맞죠? >> 네.

육례를 지킨다, 인간으로서. 응. >> 유교가 가지는 게 인(仁)이지, 신(信)이죠. >> 그러니까 유교는 다섯 가지지만, 불교는 몇 가지지? >> 여덟 가지야.

불교는 여덟 가지인데 이렇게 불교에는 정각, >> 있죠? >> 네. >> 열반, 이런 게 있어, 그렇죠? >> 열반, >> 해탈, 알겠죠? >> 네. >> 해탈, >> 보리, 보리밥이 아니에요. >> 해탈, 보리 [웃음] >> 보리, >> 보리자가 좀 이상하게 써졌군요.

어, 리자가 이렇게 생깁니다, 예. >> 머리 반야, >> 반야, >> 삼매. 그럼 이게 전부 뭐냐면은 부처가 견성하는 방법이야, 삼매. 성무화(成無化).

아, 무화(無化)가 빠졌네, 음. 삼매, 무아(無我). >> 성불. 그게 뭐니까? 끝이 >> 성불, >> 불, >> 어, 결국이 성불이 맞죠? 예.

이거 앞에 이게 여기가 성불인데, 이게 견성(見性)이야. 전부 견성해서 성불하는 거예요. >> 정과 열반, 해탈, 불이, 무화, 견성(見性)이야. >> 견성을 해 가지고 마지막에 성불하겠다, 불교의 목적이야.

알겠죠? >> 네. >> 그런데 이게 대승불교에 와서 변절한 거야. 변절, 그게 변절이 바로 뭐냐면, 극락이 있느니 뭐니 하면서 변절된 거야. 그게 뭐냐? 변절된 것이 바로 초기불교야.

석가모니가 이야기한 8정도(八正道)입니다. 최초 설법한 거죠. 내가 최초로 설법한 것은 산상수훈이죠. >> 그것도 여덟 가지야? >> 네, 여덟 가지.

여덟 가지죠. 석가모니도 여덟 가지였고, 나도 여덟 가지입니다. >> 예수님도 여덟 가지였죠. >> 네, 2년 전에 여덟 가지를 실천했어요.

둘 다 여덟 가지를 행한 거예요. 그런데 대승불교가 중국으로 넘어오면서 불법이 변질된 게 뭐냐 하면, 바로 육바라밀입니다. 여러분, 육바라밀을 알고 계시죠? >> 육바라밀이 [기침과 목을 가다듬으며] 변절된 것이에요. 보시, 지계, 인욕, 정진, 선정, 그리고 지혜가 있는데, 이 팔계(팔지)를 이렇게 변질시킨 겁니다.

알겠지요? >> 네. >> 실제 열반, 해탈, 깨달음, 보리, 반야, 삼매, 무아, 성불에는 석가모니 부처님 말씀에 보시라는 게 없어요. 보시라는 말 자체가, 남에게 주는 것을 ‘보시’라고 말하는 것도 불법입니다. >> 인간이 당연히 먹어야 할 것을 우리가 남에게 준다고 해서 그게 보시인가요? >> 그렇다면 먹는 사람은 보시를 하지 않는 건가요? >> 그러니까, 아버지가 엄마가 아기한테 먹이시는 것도 보시인가요? >> 아닙니다.

아니에요, 그렇지 않아요. >> 예를 들어, 자식이 부모님께 효도하는 것도 보시라고 할 수 있나요? >> 아니에요. >> 이렇게, 보시라는 것은 변질된 것이라고 말하는 겁니다. 육바라밀이 원래는 [목을 가다듬으며] 변질된 겁니다.

석가모니 부처님께서 말씀하시길, 원래 보시라는 게 있지 않다고 하셨어요. 무슨 말인지 이해하시겠죠? >> 네. >> 석가모니 부처님이 왜 돈이 없어서 남에게 베풀지 않는다고 생각하나요? 그냥 자신의 왕국에 돈이 많아서 멈춰 있는 거예요, 그리고 주변 사람들을 돌보지 않으면 어떻게 하겠어요? 남한테 베풀지도 않고 어디다 다녀요? 신세 다지고 다니죠. 그렇지 않나요? >> 그렇지 않아요.

맞습니다. >> 그러니까, 그 ‘보시’라는 것 자체를 조장하고 넣는 것이 바로 변질된 것이라는 말입니다. 이게 저를 유지하려니까, >> 아멘, >> 그게 진짜 보시하라는 거야, 철에 갖다 내라는 소리야. >> 보시, >> 그래, 안 그래요? 이게 먹고 살기 위해서 육바람이 만들어져 버린 거야, 이게 변절이 된 거예요.

무슨 말인지 알죠? 그래 보시를 못 하면 뭐 어떤지, 뭐 천국을 가거나 극락을 못 가느니, 이서 극락이 나오기 시작한 거야. 극락과 지옥이, 알겠죠? 극락과 지옥을 석가모니는 아무 관심이 없어. 그게 대성불교가 바뀌면서 이런 보시, 인욕, 정진, 선정, 지혜라는 이런 걸 만들어내 가지고 변절돼 버렸어. >> 알겠죠? 그거 실패이야, >> 알겠죠? 그 인간들이 그만큼 정화가 됐나? >> 아니요, >> 안 돼 버린 거야.

뭐가 돼 버렸어요? >> 뭐가 됐어요? 인간들이 뭐가 돼 버렸다 그랬어? 아비관이 됐다, 그랬죠. 아멘. >> 아비교환은 여러분이 말을 잘 못 알아들으니까, 아비교환보다 더 >> 쉬운 거, 여러분들이 잘 아는 거. 이 불교, 유교 믿는 사람들이 뭘 받겠냐? 벌써 이렇게 하면 여러분 알아보겠지? 이전 >> 이전투구, >> 이전 투구, >> 개싸움이야, 개싸움.

진흙밭에 개싸움을 하고 있는 거야 지금. [목을 가다듬음] 그게 육바라밀이야. >> 알겠죠? >> 진흙에서 개싸움해, 왜 도둑질하니까 절에 보시하려고. >> 불쌍한 사람 도와주려고.

요런 거짓말 하면서 속임수 쓰는 거예요. 그래, 안 그래요? 예, 내가 심판하러 온 거. >> 네. >> 알겠죠? >> 이게 인연 투구가 아니야, 개싸움 개, 진흙밭에서 개들이 싸우는 거야.

음, 미전 투구, 이게 개구자. >> 그래, 안 그래요? >> 개판이야, 완전. 이걸 우리가 개판이라 한다. 그래, 이걸 말세라고 하거든요.

여러분들은 절대 이렇게 이전통하지 마세요. 예, 음, 이걸 정확히 불교를 하려면 똑바로 알아야 됩니다. 정각 해탈, 불이, 반야삼매, 무아, 성불이라는 것에는 절대로 보시나 뭐 지계나 이런 게 없어요. 예, 음, 그냥 옛날에요, 나라요, 나라요, [목을 가다듬음] 나라는 나라의 요승 임금이 있었죠.

네, 이 임금이 50년을 왕을 했으니까, 국민들이 얼마나 잘 살았겠어요? 직접 신하들 보고 필요 없다, 내가 한번 알아보겠다 하고, 민심을 쫙 보내서 돌아다녀 봤습니다. 돌아다니니까 임금이 어떻게 만족했는지 알아요? 뭘 확인했는지 알아요? 나가니까 사람들이 말하는 걸 믿을 수 있나, 자기 밑에 부하들이 미리미리 이야기해 놓은 거 아닌가, 자기 가는 지역을 아니까. 어, 그러니까 그거 믿을 수가 있어요. 어, 뭐 전부 가니까 좋은 말만 하죠.

아이고, 살기 좋다고, 아유 임금님 살기 좋습니다, 하는 말 하니까 잘못된 거지, 그냥 목이 달아나니까. 그래, 안 그래요? 예. 그러니까 남들이 잘한다, 임금님이 최고다, 이런 말을 안 믿는 겁니다. 임금이 그래서 이걸, [콧방귀] 어떻게 한번 확인해볼까 하고 돌아다니는데, 임금이 알겠죠? 돌아다니다가 믿는 계기가 나온 거야.

야, 내가 확실히 정치를 잘했구나, 이걸 깨달은 지역이 있어요. 그 길을 가다가 어떤 노인이 땅바닥에 앉아서 장단을 맞춰서 [웃음] 노래를 부르고 있어. 그게 무슨 소리인지, 그 소리를 이제 그 양반이 들어봤을 거 아니야. 네, 들어보니까 그 소리가 자기하고 좀 비슷한 거야, 그래서 이게 무슨 소리인가 가까이 들어보려고 하는 거지.

보니까 시간이 없으니까 빨리 해 버려야 되는데, 오늘은 내가 불교의 문제점, 육의 문제점 간단히 이야기했죠. >> 네, 일출 아침에 해가 뜨니까 밭에 나가서 일하고 그렇지 않아요? >> 아침에 해가, >> 지니까, >> 일이 이러면 해가 들어가 버렸다, 소리야. >> 주님, 해가지니까 뭐 해요? 집에 들어가서 싫은 거야? 편안하게 휴식한다는 말이야. 아무 지장이 없네, 이거 하는 게.

응, 그런 데다가 또, 에 [신음] [콧방귀], 그다음에 정전, 이식 경전이신 [목을 가다듬음], 어, 경전 이식이라, 정말 말하자면은 밥 깔아 가지고, >> 농사 지어서 밥 먹고, 뭐 임금한테 부탁할 게 하나도 없는 거야. >> 그래, 안 그래요? >> 또 [신음], 그다음에 옥증, 즉 우물에 물이 많겠다. 그래 안 그래? >> 그 구슬 같은 우리 광천수, >> 우리, 우리 하늘하고 똑같은 이야기야. 안에서 가서, 가서 광천수 먹고, 그냥 여기 가서 백궁식당 가서 밥 먹고, 식 강의 듣고 낙원이지 뭐야? >> 여기 누가 뭐 배설하는 사람이 와가지고, 야, 허경이 강의 못 들어, 이러면 이제 문제지.

야, 물, 저거 내 거야. 하늘 거 아니야. 뭐 이런 사람이 나오면, 그건 문제잖아. >> 그런 게 아무도 방해하는 사람이 50년간 없다, 이 말이야.

음, 그러니까 맑은 물을 마신다는 거, 옥정이, 음,이라는 거 뭐예요? 맑은 물을 마신다는 거 아니야? >> 맑은 물 마시고, 우리 한국하고 똑같아. 옥구슬 같은 물을 먹고, 밥을 지어서 밥 먹고, 그 하면은, 아, 했더면은, 가서 농사 지으며, 아유, 이건 누구한테 간섭도 안 하는데, 무슨 재력하요? 재력하여, [목을 가다듬음], 황제, 임금의 힘이 필요 있냐, 이거야. >> 재력, 임금의 힘이 뭐 필요해? >> 그래, 안. 그래요? >> 예.

왜 필요하냐? 임금이 필요없다 이 말이야. >> 재료가 >> 임금이 필요 없으니까. >> 음. [목을 가다듬음] 가제, 음.

이게 그러니까 누구 간섭도 받지 않고, 임금 간섭을 받을 이유가 뭐냐? 그러니까 이렇게 나라에 임금이 있으나 마찬가지. >> 이런 걸 태평세우라 그래. 이게 순임금의 태평성대를 노래를 부르는 영감이 길에 있는 거야. 그까 들어보니까 이거야.

장단을 맞춰가면서 길에 들어앉아 자는 노인들이, 내 발을 탁탁 맞추면서 인어를 부르는 거야. 그러니까 요수임금이 딱 보니까, 야 임금이 왔는데도 일어나지도 않네. >> 그래. 안 그래? >> 뭐, 다들 사람을 잡아갈 것도 아니고.

그러니까 이 사람이 그걸 탁 치면서, 세상에 이렇게 좋은 세상이 어디 있느냐는 거야. 아멘. 아멘. >> 그거 본 다음에 임금이, 나는 정말 정치를 잘했구나.

그걸 믿었다는 거야. >> 어떤 부하들 말도 믿을 수가 없어. >> 네. >> 응.

도둑질하는지, 뭐 하는지 모르잖아. 근데 영감이 막 박자를 맞춰가면서, 나무 밑자, 이걸 불러 제끼네. >> 아유, 탁실히 지금 태평성대구나. 내가 정치를 잘했구나.

내 신하들이 나를 속이지 않았구나. 이걸 확인했다는 거야. >> 네. >> 재밌죠? >> 네.

그래서 여러분들은 이 견성·성불이라는 것이 자기 자신을 갈고 닦는 거야. [목을 가다듬음] >> 그리고 자기를 돌아보는 거죠. 그럼 진인이 된 사람들은 전부 견성·불 완료된 사람. >> 그런데 이 사람들은 변성·선불로 끝나, >> 천국이 없어.

그걸 알아야 돼. >> 불교는 불교거나 유교는 천국이 없습니다. >> 예. >> 아멘.

현성 극락은 어디야? 이 세상, 자기 마음 편하면 극락이야. 병 없으면 극락이야. 그래, 안 그래? >> 배부르면 극락이야. 그것이 세상을 말하는 거지.

저 세상 이야기는 섭가고 뭐고 다 팔 정도였는데, 육바라미를 만들어 가지고 온갖 경제를 만들어 낸 거야. 그게 후손들이, 제자들이 조작한 거지. >> 네. 그래, 원래 불에는 너와 나가 이렇게 있는 게 아니야.

알았죠? >> 뭐 뭐 뭐, 정각 해탈 보리반야산매 무화성불, 이런 거 다 견성을 위한 거예요. 견성 >> 알았죠? >> 바로 깨달아야 견성이 되지. >> 알겠죠? >> 예. >> 음, 지금 시간이 그리 많지 않으니까, 내가 오늘은 불교 얘기했지만 유교, 불교 다 그렇습니다.

[목을 가다듬음] >> 그나 신인이 오니까 이런 게 문제 있나? 이건 여러분들은 끝난 거야. 그럼 이거 왜 강의하냐? 초보자들이 유튜브 보는 사람들이 있어. >> 이런 것 들어야 되겠어. 안다.

들려. 이런 게 들어야 태평대가 뭐냐? 요런 거 하는데 지장이 없어야 돼. 요런 거 하는데 >> 방해자가 없어야 돼. >> 예.

맞습니다. >> 어. >> 뭐 더 해야 되나? 나는 시간이 다 된 것 같아서, >> 또 뭐 이야기 더 하면 복잡하고, >> 그러니까 음, >> 뭐 >> 예, 이제 신님 말씀 >> 어 >> 알겠죠? >> 네. >> 그러니까 우리가 하늘이란 여기의 얼마나 요기한 곳인가 봐요.

맞아, 안 맞아? [환호] 그 >> 내가 [박수] 여기에 맑은 물 먹는 거 있어, 밥 밥, 밥 먹는 밥도 있지. >> 네. >> 밥과 고구마도 해먹지. >> 뭐요? 뭐, 누가 간섭하나? [웃음] >> 신인이 있으나 많다.

요건 좀 문제 있지. [웃음] >> 신인이 세 백권을 가지. >> 네. 요.

재력하유, 이거 간단하고 마찬가지 문제야. 이것이 임금이 있어도 뭐하느냐, 이게? >> 아, 이게 진짜 태평성대라는 거야. 아멘. >> 태평성대를 내가 한마디로 말하면 태평성대, >> 분해하면은, 이렇단 말이야.

그 하늘공이 이래. 안 그래요? >> 맞아요. >> 근데 이것만 안 맞지. >> 네.

신인(神人)이 꼭 있어야 되지. >> 네. >> 아이고, [박수] >> 재밌죠. >> 네.

신인은 뭐, 맨날 뭐 이야기하면 재미가 있어. >> 그렇죠? >> 네. 아멘. 아주 재미가 있어요.

그래서 나폴리옹 군대가 워털루 전투에서 졌어. 이겼어요? >> 졌지. >> 워털루 전투에서 나폴리옹 군대가 왜 졌을까? >> 응. >> 적을 너무 지게 했을까? >> 적을 너무 우습게 알았어.

또 나폴리옹이 러시아 전쟁에서 왜 졌을까? 아는 사람, 레벨 200 관물(神物)을 줍니다. >> 유튜브 보면 안 돼요. >> 너무 추워서. >> 너무 추워서.

추워서 졌다는 건 원인이 안 돼. >> 그거는 군인이 그 정도는 방어할 수 있어야 돼. >> 빨리 빨리 끝낼 줄 알았는데, 그게 늦어 가지고 겨울이 오니까, >> 판단 미숙이라 이거지? 아니에요. >> 단추 때문에 졌어.

단추. >> 작은 단추 하나 때문에 진 거야. >> 군인들이 옷을 세밀하게 입은 거야. 추운 데로 가니까.

그 단추가. >> 추운 영하 20도가 넘으면 단추가 부서져 버려. >> 아. >> 그게 프랑스에서 만든 단추가 실패를 한 거야.

아. >> 군인들 옷이. >> 아니, 추운데 같더니 군인들 옷이 다 녹아 버리고, 그냥 단추가. >> 옷이 다 부러져 버린 거야.

이걸 붙잡고 총을 쏴야 되니까, 추워 죽겠는데, 얼어 죽겠는데. >> 그래서 단추 때문에, 나폴리온 군대가 60만 명 중에 만 명만 살고 59만 명이 동사해서 죽었어. 왜, 우 also 단추가 녹아 버리지? 웃어져 버리고, 빠져 버려. 추우니까, 러시아가 그렇게 추운 줄 얘들은 몰랐던 거야.

근데 그 당시 기술이 발달 안 되니까 단추가 시원잖아. 무슨 줄 알죠? 그게 단추가 가루가 돼 버려. 그러니까 군인들마다 단추가 없네. 그러니까 이게 바람이 들어가잖아.

동사해서 다 죽은 거야, 전부 도망가야지, 단추 옷 붙잡아야지, 총 들어야지. 이게 안 되는 거야, 짐을 들었는데. 안 되죠. 네.

그래서 나폴레옹 군대는 워터 전쟁에서도 졌지만, 러시아 전투에서 단추 하나 때문에 60만 명 우리나라 군대 전체를 다 데리고 간 거야. 갔는데 만 명만 살고 59만 명이 얼어 가지고 죽었어. 총맞아 죽은 게 아니야. 그럼 얼마나 키가 막혀요.

그러니까 시행 착오야, 단추 하나. 우리가 소홀히 뭘 준비하면 되겠어? 아니, 매사 잘하는데도 견성불, 한 개만 지나가는 여자한테만 눈이 빠져도 견성 성불이 없어. 그래 안 그래? 아, 저 사람은 우리 어머니처럼 훌륭한 가정을 이루고, 내 같은 아들 낳고 잘 살아야 될 텐데 걱정을 해 줘야 되는데, 그 여자 신세를 망치려고 달더라고. 그럼 그 견성 성불인가? 아니요.

아, 내 행복보다는 저 여자의 행복을 위해서 내가 할 수 있는 게 뭐예요? 혹시 강도나 감관법이 나오면 지켜 줘야 되지 않겠지. 근데 내가 강관이 되면 되겠나? 안 된다, 안 되는 거야. 우리는 그이 견성을 하려면 목을 가다듬어야 합니다. [목을 가다듬음] 전쟁터 나가는 군인이 나폴레옹이름만 유명했지, 워터 전투에서 깨지지 않았어요.

그 러시아 전쟁에서도 깨지지 않았어요. 이 59만 명을 죽이겠으니, 어떻게 고개를 들고 살 수 있나요? >> 그렇지 않나요? >> 네. >> 그래서 그때 워터 전투에서 [목을 가다듬음] 어린아이 하나가, 이 나폴레옹이 사냥을 하다가 사슴이 어떤 가정으로 뛰어들어버렸어요. 음.

그러니까 뛰어 들어간 거예요. 그 가정으로 들어갔으니까, 나폴리 가서 달라고 사슴 관련해서 들어갔어요. 문을 열라니까, 어떤 꼬마소년이 나오더니, “우리 아버지가 절대 모르는 사람 문 열어주면 안 된다”고 하더라고요. >> “아, 내가 장군입니다.” >> “장군이 뭐죠?” >> “나폴레옹 장군입니다.” >> “나폴레옹 장군이 뭐죠?” >> “우리 아버지보다 높아요.” [웃음] 아, 기가 막히죠.

빨리 문 열어 주세요, 이 안에 사슴을 잡아야 하니까. >> 이런데서 애가 그 말 들을까요? >> 우리 아버지가 허락을 해줘야 되는데요. 가만히 기다려보세요. >> 그러고 지갑 가지고 가서 물어보고 오겠다고 해서, >> 근데 사슴이 딴 데로 도망갔겠죠? >> 그 애랑 시비하지 않고 사슴이 있다라고 하니까요.

그러니까 아무리 훌륭한 장군이라도, 그 당시 홍보가 안 됐죠. >> 텔레비전에 나오지도 않고, 얼굴이 보여지지도 않아요. >> 임금이라도, 밑에 사람들이 “이 사람은 우리 임금이다!”라고 해야지, 군대를 그대로 오거나 그러죠. >> 장군이 사슴 쫓아가다가, 남의 집에 들어가서 “야, 나 장군이야, 문 열어!” 이게 열리나요? >> 안 열리죠.

아저씨가 도둑인지 어떻게 알아요? >> 우리 아버지가 최고죠. >> 뭐, 다른 사람이 장군 아니라면 누구겠어요? 봐도 우리 아버지가 최고예요. 뭐 이러는데, 그 꿈한테 뭐라 그러어? >> 맞습니다. >> 알겠죠? >> 네.

그러니까 자기 아버지, 그 여러분한테는 신인 하늘이야. >> 알았죠? >> 그게 최고지. >> 아멘. >> 다른 사람이 뭐 껄찍거 봐야 신경 쓰지 말아요.

아멘. >> 응. 뭐 이상한 사람이 하늘웅, 뭐 카톡에 돌아가지고, 뭐 우리 카톡방에 와서, 뭐 뭐 장사를 하려고, 뭐 100만 원짜리 막 절대 그거 들어가면 내별 다 나갑니다. >> 아멘.

절대 그런데 해놓되면 안 돼요. >> 우리는 오직 신인한테 물어본 다음에, >> 뭘 해야지, 뭐 뭐 [콧방귀] 뭐 이름, 전화번호까지 알아가지고, 그 들어와. >> 지금 이런 조직이, >> 있는 거야. 아멘.

지금 그거 여러분한테 오면 무조건 탁탁 잘라 버려야 됩니다. >> 네. >> 알았죠? >> 네. >> 국제적인 해커들이 여러분들을 껍데기 뺏기는 그런 사람들이 이, 목을 가다듬음.

카톡방에 침범해요. >> 그래서 내가 지시했대. 내가 그런 지시하겠어요? >> 아니. >> 하늘은 절대 수익 사업을 그런 사업은 하지 않는다.

네. 회원들 상대로 수익 안 합니다. >> 네. >> 알았죠? >> 네.

명심해야 됩니다. [박수] 네. 감사의 컵박스 원립입니다. [환호] >> 이거는 미국 하버드에서 해야 될 강의인데, [웃음] 여러분한테 막간으로 이렇게 잠깐 해 주니까 재밌죠.

네. >> 어, 여러분들은 재밌는 이야기를 많이 듣는 거야. 요새 이제 순임금까지 나왔으니, 나폴레옹도 나오고, [웃음] 나폴레옹은 단추 하나 때문에 망한 겁니다. >> 그러니까 우리가 헛점을 보이면 되나? 안 된다.

그래서 견성 성불이라는 게 중요한 거예요. 그 사람들은 천국에 가는 것이 목적이 아니야. 알았죠? 현성불을 해서 나한테 와야지. 네.

맞아, 안 맞아? 네. 네, 오늘도 신님께 노래를 올립니다. 어, 먼저 서울 도봉구 이선희 진인입니다. 황원의 브로스를 올립니다.

모두 일절씩만 올립니다. 우리 직원들이 이걸 사 왔어요. 상당히 좋죠. 노래자랑 시작할 때 이걸 친 거야.

이자가 키가 이자 씨가 이보다 조금 클까? 네. 비슷합니다. 지금 몇 시죠? 50 안 돼요. 50 안 돼.

그러니까 임미자 씨도 책이 작았는데 그 노래를 그렇게 다부지게 잘 불러. 이자처럼 잘 불렀어요. [박수] 예, 또 노래를 올립니다. 이번에도 서울 봉구 정용수 진입입니다.

가슴 아프게를 올리는데요. 음악. 이선희 씨도 나오세요. 부관입니다.

먼저 노래하신 분하고. 아, 부무이요. 예. 부부간에 누가 누가 자아납니다.

시민님께 노래를 올리는 이 시간이 세상에서 가장 행복한 시간입니다. 감사합니다. 내가 세상에서 제일 사회를 잘 부른 사람입니다. 네.

신님 또 노래를 올립니다. 이번에는 부상인 신윤순진입니다. 금정공 씨를 올립니다. 노래 제목도 거지 같은 거 [웃음].

검정 고무신, 난 들어보지도, 한 번도 들어본 적 없나? 노래가 너무 좋은 노래네, 들어보니까 그죠? 그러니까 옛날에는 금정 고무신이 인생의 전부로 보여. 아, 우리 어릴 때는 검정 고무신이나 운동화를 신고 있던 애가 최고였어요. 부자야. >> 근데 우리는 항상 검정 무신만 신었잖아.

근데 나는 검정 무신이 찢어진 걸 전부 실로 꿰매 가지고, >> 고무신 색깔이 흰색깔이야. >> 무슨 전부 꿰매니까 좌로, 위로, 밑으로, 위로 막 다 꼬아 가지고 털신발 같아. 그런 고무신을 신었는데, >> 새 고무신을 금정무신 학교는 아이들은 저 엄마가 이렇게 사주는 애들이야. >> 그러니까 그 고무신 사러 갈 때 기분이 어떻겠어? >> 그렇잖아.

야 참, 그 고무신 노래 잘 만들었다. [웃음] 누가 만들지 몰라도 진짜 효자가 만들었어. 왜냐면 여러분, 어릴 때 고무신 사주로 시작 봐, 기분이 날아가지. 안 그렇겠어요? 그런데 왜 그리 고무신이 좋아 보였는지 >> 그런데도 부잣집 애들은 그거 가지고 사 이엿박아 먹어, 엄마는 방에 있는데 고무신 가져와서 옆에다 먹어 버려.

아이고 참, [박수] 아, 가사가 참 좋네. >> 그죠? >> 네, 또 다음 노래를 올립니다. 이번에는 경주 씨 조국호진인입니다. 고양이를 올립니다.

안녕하십니까? >> 가수 못지 않죠? >> 네. >> 아, 노래를 잘하죠. 아이, 하늘에 저런 노래 잘하는 사람이 있다는 거 복이야. >> 아유.

예, 또 노래를 올립니다. 이번에는 서울특별시 서초구입니다. 한얼순 지민입니다. >> 땡하는 거.

이는가요? >> 땡하는 거, 연습해 봐야 돼. >> 잘 들었죠? >> 반갑습니다. >> 잘 들었죠? 땡하는 수가 있습니다. >> 봐주세요, 시인님 [웃음].

시인님한테 하는 노래예요. [목을 가다듬음] >> 아, 그래, 그럼 내 봐야 돼. [웃음] 자, 이까지 갑니다. 이제 [목을 가다듬음] 신의 신청곡을 올립니다.

야, 내 신천국이 뭔가. >> 아, 올려놨습니다. >> 카톡에 >> 제목이 >> 네. 신청곡은 나갔습니다.

잘 부른다. [음악] >> 합격이야. 잘 보냈죠? [환호] >> 또 하나? >> 예. 또 >> 해놔 보내 놨어.

아니, 안 보냈죠. >> 보내야지, 어제 해야지. >> 그거여, 저저 [종소리] 제목이 뭐지? >> 양이 노래, 양이 노래, 노래 저스람. >> 어, 그이, >> 염률이, 저 여자가 성악을 전공했어? >> 전공했어.

성악을 전공했다는데 >> 목소리가 참 좋네요. >> 그 남자는 여수에서 카페를 하는 남자래. >> 근데 방송에 처음 진출한 거야. >> 지방에서 올라와서 저 경선에서 얼굴을 알렸는데, 곧 전국민이 다 알아버렸어.

왜냐면 염이하고 부르니까. >> 예. >> 아주 신인인데, 그때 수염이 있다 해서 수염 아저씨라고 불렀는데, 며칠 만에 전국에 알려졌어. >> 이야.

그러니까 저 사람이 여수에서 카페를 할 때, 그 조그만 카페를 하는 거였고, >> 기타 치면서 노래 부르고 하는 남자인데, 서울로 갑자기 진출한 거지. >> 그죠? >> 예. >> 내가 보니까 굉장히 성실하고, 감성도 풍부하고. >> 그러니까 그 여수 바닷가에서 작은 카페를 하는데, 정말 낭만적이고 감성도 풍부하며, 그 노래를 잘하고 여자도 잘하지만, 저 남자도 노래하는 감성이 풍부해요.

잘하죠? >> 네. >> 두 사람이 무슨 인연이 있어서, 서로를 띄워 주는 거야. >> 네. >> 하나는 저음으로, 하나는 고음으로.

네. >> 근데 저 여자 염률이의 목소리가 굉장히 뛰어나요. 경건해요. 네.

무슨 성가 같은 거 부르면은, [목을 가다듬음] 어이, 경건심이 생기겠어요. 경외심이 생기고 그렇죠. 예. 저런 사람이 애국가를 부르면 다 울어요.

저런 사람, 애국가를 막 고음으로 확 부르면 [콧방귀] 해외에서 들어봐, 그냥 다 울지. 이유가 없어, 그냥 우는 거야. 누구나. 천상, 동물과 백두산이를 저 여자가 막 소리 높이 부르면, 우리 국민은 누구나 다 운다니까.

알겠죠? 네. 대단한 여성이야. 그 여성이 노래하는 표정도 진지하고, 뭘 하는데도 대단해. 그러니까 스타가 되는 거야.

네. 대단하죠? 네. 네, 대단히 좋은 노래를 들었습니다. 오늘은 여기서 마감하겠습니다.

임이, 아들 [박수], 이제야. 어, 임이 아들, 이제야. 임줄이 아들이야. 그 남자.

아까 처음에 부른 여자, 앞에 노래 부른 남자는 임주리, 네. 아, 이재아. 이재아, 네. 이재아도 노래 잘하네요.

잘해. 임주리의 아들이야. 그 유전자가 무섭죠. 예.

립스틱을 바르고, 그 노래를 하나 듣고 끝내야 하겠다. 이제는 어머니 노래야. 임. 아까 그 어머니의 티가 딱 나네.

아들, 모습이. 잘 부르네. 저 아주 호리한 사람이 야무지고, 다부지고, 어머니 아들이라, 엄마보다 못하지 않네. 대단하네.

자기 어머니하고 태력도 많이 나왔잖아. 어쨌든, 임주리하고. 나도 봤어요. 나는 뭐, 텔레비전 잘 안 보는데도 이 이름이…

네네. 평생 갓는데도 립스틱 짓게… 바르지 않거나 이거 아니었으면 아무도 몰랐을 겁니다, >> 아멘, >> 아무도 모르고 그냥 일반 이름 없는 가수로 전략할 뻔했잖아, >> 근데 저 노래, >> 자꾸 가수가 딱 지어주는 그게 저 여자가 완전히 떠버린 거야, >> 그래가지고 립스틱 회사에서 립스틱도 >> 많이 좋고, 뭐 홍보도 못했고 셰프도 했지, >> 근데 이 사람이 그 [목을 가다듬음] 사람의 운때에 딱 들어맞았기 때문에, >> 그만큼, >> 성실하게 노래를 불렀기 때문에 저 여자가 빛을 본 거야, >> 그게 자기한테 딱 맞아, >> 코드가, >> 저 노래가 그렇지, 아멘, >> 아주 조용하게 부르면서도 아주 매력적으로 저 음악이 저 사람에게 어울려, >> 저 사람이 만약 대한민국에서 불렀으면 아무도 안 듣거나, >> 그렇잖아, >> 자기에게 딱 맞는 노래를 불렀는데, >> 모난 곳에 손이 들어가면 반드시 나와, >> 네, >> 그래, 그렇지 않아요? >> 훌륭한 사람은 반드시 숨기려고 해도, >> 인간 세상으로 나오는 거예요, >> 알겠죠? >> 네, 아멘, >> 근데 그 임질의 아들 이름이 이, >> 제하, >> 이재하, 확실히 임질이 닮아서 노래를 잘 하네, >> 아까 목소리가 대단히 좋죠, >> 네, >> 일반 남자보다 확실히 목소리가 좋더라고, >> 전수사님 누구였던가 했더니, 임주의 아들이잖아, >> 역시 유전자라는 걸 알겠죠, >> 네, 유전자가 그 영 눈에도 안 보이는 작은 한 방울인데, >> 그게 현명보다도 더 안 보여요, >> 잘 보면 모든 게 기록되어 있어요, >> 제주가 엄마의 제주에서 아들한테로 오는 거야, >> 신기하죠? >> 네, >> 제가 만약 아버지 유전자를 많이 받았으면 노래 못했거나, >> 근데 얼마나 유전자가 신기하죠? 네. 그 0.1%, 1%, 1%가 탁 섞여 버려지니까, 그 어머니의 그 DNA를 딱 가져온 거야.

신기하죠? 네. 어… 예, 이제 시민의 천사들을 올립니다. [음악] 모스크에 공전보다도 [노래] 각도의 다리로 걸렸다. 아름다운 [음악] 하얼빈의 이국적인 러시아, 너희의 단풍이 질 때 나는 하늘공 천사들과 [음악][노래] 함께 갈저가는 아름다운 [음악] 송화강변을 걸으며 [노래] 시키의 시를 잃고 싶구나 [음악] 다 사랑하는 [노래] 공천사들이여를 따로.

[음악] 송화강변을 잘라 연해주고 한 조화와 중에 [음악] 바다가 보이는 아바스커쳐 백두산, 정백선, 맥태백산맥에 [음악] 불러온 단풍 풍선 달려 [노래] 금강산 [음악] 설악산, 고령산까지 간숨에 달려가 [음악][노래] 상악원, 예루살렘 성에서 천사들을 만나고 싶어. >> [음악] [노래] [음악] 다 사랑하는 하늘 천사들이여 [음악] 세계에서 질 아름다운 순간 산 중에서도 수강산인 세로살래 성하늘은 [음악] [노래] 내가 이스라엘 광야에서 목말랐던 예루살렘 성우나 [음악] 너무나 [노래] 아름답구나, 그곳에서 백궁에서 오는 광천수를 [음악] 하는 꿈 원하시고 [노래] 싶다. >> [음악] 사랑하는 궁천사들이여, 하늘 천사들은 그 음수 강사에 방천수를 먹고 [음악] 단풍을 구경하며 있으니, 어디에도 없는 학원이구나. 영원히 뻗어나가 구천국까지 [음악] 하늘건 사느리여 [노래] >> [음악] [노래] 요, 천군 천사도 괜찮죠? >> 예.

어, 우리 김에서 만든 천군 천사하고 요거하고 섞어서 하고. 있습니다. >> 네,요. >> 천사 하면은 내가 여러분들을 그리면서 만든 것이다, 이, 굉장히 중요한 것이다.

이게 러시아의 하발버스거나 송아강, 해란강 뭐 이렇게 나오죠. >> 네, 이게 굉장한 설정이다. >> 그래야 그리워지는 거다, 맞죠? >> 네. >> 뭐 그냥 하늘공 천사들 그립다 이러면 그거에 무슨 재미가 있겠는가? >> 그래서 이 음악이 굉장히 특이하다, 그렇죠? >> 네.

그것도 역시 잘 만들어서 음악도, 이 아이가, 그렇지? >> 네. >> 그러니까 내가 보낸 편지도 명품이지만, 그 가사가 좋다, 그렇죠? >> 네. >> 이거 부를 때마다 여러분 힘이 생기고, 막 여러분 귀가 생기고 좋아진다, 그렇죠? >> 네. 어, 지금 막 내가 말한 대로 여기 앉아 있는 게 아니야.

지금 내가 안 보이면 들려야 되니까 멋있다, 그렇죠? >> 네. >> 그래, 안 그래? >> 내가 얼굴을 보여주지 않지 않나? >> 뒤통수만 보여주는 것이다. >> 그러면 나타나 숨기 위해서이다, 그렇죠? >> 그러니까 더 기다려지는 것이다, 알겠죠? >> 네. >> 내가 비슷하게 웃어가면서 말하는 것이 가능하겠나? 뒤통수만 보여주는 것이다, 그렇지? >> [웃음] >> 굉장히 그 영상도 잘 만들었지만, 그 내가 쓴 글이 참 명품이다, 그렇다, 그렇죠? >> 네.

이것 말고도 또 뭐가 있겠나? >> 그, 그림배 공천국, 그렇다, 그것도 신님이, 내가 쓴 글인데, 글자 한 장도 틀리지 않았다. >> 그리고 또 뭐예요? >> 측량과 측량으로 내가 쓴 편지가, 그대로 나왔다, 그리고 이번에 그 너의 신, 신의 소름, 소리도 내가 쓴 편지에서, 토시 하나 틀리지 않았다, 그렇죠? >> 네. >> 붓으로 썼고, 연필로 썼으며, 볼펜으로 썼다. 볼펜으로 그만한 글을 한문으로 써 가지고, 보낼 사람이 있을까? 없어요.

없어요. 그 깜깜한 데서 여행지가 좀 깜깜하거든요. [웃음] 그래서 그것뿐이 아니라, 또 60가지 죄를 적은 게 있어. >> 그거 한번 띄워봐.

영상 한번 보게. >> 60가지 죄를 내가 공문으로 띄운 거 있지. >> 네. >> 여러분, 이런 죄를 짓지 마라.

그러면서 >> 네. >> 공포, 불신, 흉악사, 음행, 조수, 우상숭배부터 쭉 해서 60가지를 쫙 죄를 제거한 거 있어. 그거 한번 띄워봐. 한번 글로 보여주자.

당연했 >> 공지문에 있어. 음. >> 여러분, 본 기억은 있지? >> 네. >> 죄를 60까지 적어 놨지.

네. >> 참 60가지 [콧방귀] 가지고 있어요. 그거 내 강의 때 한번 띄워야 되겠다. 강의 때 해 놓고 내 공지문들을 가지고 다시 강의를 한번 해 줘야 돼.

네. 여러분은 공지문을 예사로 보았지만은, 그 60가지 죄를 내가 왜 보냈냐, 이유가 있단 말이야. 음. >> 음.

마귀들이 그 육식까지를 가지고 사람을 공격하는 거야. >> 거기. 그러니까 여러분한테 파고 들어 가지고 ‘야, 뭐 어, 뭐 이렇게 거짓말로 이렇게 할까 봐서’ 내 올리난 거야. >> 네.

음. 그걸 한번 >> 유진이, 유진이 >> 60제목이 60제야. 60제 >> 뭔 팀사한테 보내 승 >> 어, 60 지난번에 한번 >> 60제 한번 올린 거 같은데 >> 예, 유진 >> 그것도 내가 침필로 쓴 거야. >> 네.

요, 아멘. 요 >> 지금 노래도 침필로 한문으로 보내고, 이것도 침필로 내가 쓴 거야. 저 있네. >> 한번 뛰어봐.

크게 확대해 봐. [콧방귀] 음. 여기 있죠. 60까지.

예. >> 날짜가 언제인지는 안… 나왔는데 더 확대해서 봐. >> 더 확대해서 보내놨어.

아니, 그건 관계없어. >> 제일 위에가 사기 죄죠. 예, 기망, 기만, 위계 이렇게 있죠. >> 공갈, 협박, 배임, 형벌 이렇게 나오죠.

어, 모욕, 모욕, 호색, 예, 우매 쭉 나오죠. 이 육식죄를 내가 침필로 써서 인간들이 가장 많이 짓는 죄, 네. 이 >> 죄의 육식까지를 내가 여행 가서 써 가지고 여러분한테 보내는 사람 있을까? >> 없어요. >> 60가지 죄를 처음 봤지.

네. 그걸 내가 전부 한문으로 썼는데, 이게 연필로 썼지만 명필이야. >> 이거 나중에 >> 이거 원본이 나중에 매매가 될 때는 1천억 정도 간다. >> 1억 원 >> 원본은 누가 갖고 있느냐? 최의사, 최의사가 목에 힘주게 생겼지 [웃음], 죄를 저렇게 >> 여러분, 저게 쉬운 게 아니야.

예. >> 알겠죠? >> 여러분, 보고 정직하라는 소리야, 저게. >> 네. >> 저게 없는 죄가 없어요.

인간의 죄는 60가지로 돼 있는데, 요거를 영상으로 보여줄게요. 한번 띄울까요? >> 영상으로 보여준다고. >> 예, 예. AI로 >> AI로 만들어 놨대.

한번 띄워 봐. 영상으로 만들어 놓았다고. >> 네. 그때 우리 공지문 올리겠다고.

공문 올린다고. 어쨌든 내가 이런저런 편지를 많이 썼지요. >> 네. 공물을 보낼 때, 그 아무것도 없는 곳에서 내가 이런 편지를 써서 보낼 때는 세상에 뭐, 60가지 범죄 >> 하늘의 공은 >> 하늘의 천사들은 60가지 죄를 항상 멀리해야 한다.

사기만, 위주, 공간, 협박, 배임, 횡령, 음모, 모욕, 고색, 우매, 술수, 원수, 분쟁, 시기, 분노, 저주, 폭행, 이단, 질투, 투기, 음주, 방탕, 불평, 교만, 도적, 탄식, 불만, 타락, 원망. 갈등, 공포, 불신, 흉악, 살인, 음행, 주술, 우상, 허위, 살생, 두 사음, 망어기, 양설, 악구, 탐욕, 진우치, 사견, 타신, 망령, 불씨, 불살심, 간음, 도심, 위험, 타가, 2026년 1월 10일 허경영 씨가 보내졌죠. 그거는 우리에게 저렇게 범죄가 이제 제약이 60가지가 됩니다. >> 저기 거의 다 들어가 있어요.

어, 저걸 60가지를 만들어서 공포하는 종교 지도자가 없어. >> 맞습니다. >> 알죠? 심판자는 적을 전부 66번 바꿔서 찍어 버린 거야. 그래서 저걸 가지고 666을 다 찍어 버린 게 80억이라고.

알았죠? >> 밥 먹듯이 저 죄를 저질렀다 이 말이야. >> 알았죠? 아멘. >> 그런데 성인이 된 여러분들은 저걸 멀리했기 때문에 하늘에서 성인으로 인정해준 거지, 내가 해준 건 아니야. >> 나는 안 했죠.

네. >> 정말 중요한 이야기야. 여러분들, 합격자, 끝이야. >> 재밌죠? >> 네.

예. 오늘의 예배를 드립니다. 허경영 신인님 이름으로 명하노니 오늘 노래를 올리신 천사들과 하늘에 들어오신 천사들과 상담비를 내고 오시는 천사들과 천사들의 가족과 천사들의 조상에게 레벨 10조무 가게 해달라고요. 경영 시인님 이름으로 명하노니, 지금 유튜브를 보시는 천사들과 천사들의 가족과 천사들의 조상에게 레벨 10조무로 가게 해달라.

[환호] 경영 시인님 이름으로 명하노니 오늘 축복 받는 백궁 영태 건축 원금 새로 신분을 매시고 오신 천사들과 정원 등록과 정행하신 천사들과 천사들의 가족과 천사들의 조상에게 레벨 1경무어로 가게 해달라. >> 예. 이제 수비님께서 전체 네 배를 주십니다. >> 어, [목을 가다듬음] 네 배를 백궁 천국에서 주는 것이 더 크죠.

네. >> 그걸 위해서는 아까 60까지 저는 걸 안 해야 돼요. >> 네. >> 그 아주 그냥 멀리 해 버려야 돼.

오늘 하늘에 온 천사들과 그 가족들, 그리고 유튜브를 보는 천사들과 그 가족들은 모두 천사 들어가라. 모든 가족들과 본인의 병이 다하고 젖어라. 몸에 붙은 귀신들과 집안에 있는 마귀 귀신들은 모두 물러가라. 오늘 하늘에 온 천사들과 천사들의 가족과 조상님께 레벨 백경무 들어가라.

유튜브를 보는 천사들과 천사들의 가족과 조상님께도 백경무 들어가라. [비명] 오늘도 주님께 감사의 헌신을 올립니다. >> 허경영. [음악] 우주 에너지 제품은 역시 본좌랜드지.

Yeah..