2022.11.05 1360 The five poisons and five great consciousnesses that do not recognize the elixir of immortality even when seen.

2022.11.05 1360 The five poisons and five great consciousnesses that do not recognize the elixir of immortality even when seen.

The Five Poisons and Five Great Consciousnesses Who Fail to Recognize the Elixir of Immortality Even When They See It
The Five Perceptions and Five Great Perceptions: Unveiling the Elixir of Immortality
The Enigma of “Not old Milk”: Understanding the Five Perceptions and Five Consciousnesses

1. The Enigma of “Not old Milk” and Human Perception

The topic for today is the human tendency to overlook the profound significance of Not Old Milk. Many individuals, categorized as either “Five-Poisoned” or “Five-Great” humans, fail to grasp its true nature. We observe this “Not old Milk”, and some consume it. However, the protein content varies significantly among different milk products. For instance, a particular “Not old Milk” from September 2021, now over a year old, shows minimal protein. Conversely, another milk, only two months old, exhibits a higher protein level. The composition of “Not old Milk” differs depending on the original milk used.

A crucial aspect of “Not old Milk” is its preservation. An unopened carton of milk, with its lid completely sealed, remains unspoiled even after an extended period, such as one from August 4, 2022. If a sticker bearing my name, Huh Kyung-young, is affixed to an unopened carton, the milk will not spoil. It retains its fresh taste, even after years. This phenomenon is extraordinary and defies conventional scientific understanding. If the lid is opened and the milk is poured, it separates into two distinct components: protein and water, representing the fire and water elements, respectively. This separation does not occur if the milk remains sealed with my name on it.

This unique property of “Not old Milk” is not a product of human science or pharmaceuticals; it is a celestial creation that remains unchanged for billions of years. It neither spoils nor grows mold. No scientist in the world can explain the myriad phenomena I present, including this “Not old Milk”. If my claims were false, anyone could replicate this effect by placing a different name on a milk carton. The fact that only my name produces this miraculous preservation is undeniable proof of my divine nature. Those who deny this truth, despite overwhelming evidence, commit a grave error. Their faces, when observed closely, often reveal a lack of inner peace and a tendency towards negativity.

2. The Human Body: A Symphony of Fire and Water
   The human body is intricately structured, much like the universe itself, as a harmonious interplay of fire and water. The rib cage encloses the five vital organs, which are associated with the element of fire. The kidneys, for example, are located at the very end of the rib cage. Outside the rib cage are the six viscera, which are associated with the element of water. Thus, the human body is composed of these two fundamental elements.

The upper body, particularly the area within the rib cage, embodies the four aspects of fire. From the stomach area, which lies outside the rib cage, down to the feet, the body is predominantly water. This creates a circulatory system where water and fire continuously flow. When there is insufficient water intake, the head begins to ache, signaling that the body’s “engine” is overheating. The heart, like a piston engine, constantly works, generating heat. Water acts as the coolant, maintaining balance. This is analogous to a car’s radiator system, where water circulates to cool the engine. Neglecting water intake leads to headaches and other ailments, indicating a deficiency in the body’s cooling system.

The lower body, representing water, and the protein in the upper body, representing fire, illustrate this fundamental separation. The five organs (liver, heart, spleen, lungs, kidneys) store blood, which is a fiery substance. When these organs are cut, they reveal a rich, red, blood-filled texture, similar to fish gills. Conversely, the six viscera (gallbladder, small intestine, large intestine, stomach, bladder, triple warmer) primarily contain water. This constant circulation of water and fire is essential for human life. Just as a car engine requires a radiator to prevent overheating and explosion, the human body needs a balanced circulation of these elements. A slight imbalance can lead to catastrophic consequences, much like a minor defect in an airplane or car can cause an explosion.

3. The Five Great Perceptions and Five Poisoned Perceptions
   Humans are often unaware of the subtle forces that govern their lives. We are not merely given “Great Perceptions” (대식), but also “Poisoned Perceptions” (독식). Great Perceptions alone would leave us vulnerable, so Poisoned Perceptions are bestowed upon those who perform good deeds and accumulate blessings.

“Perception” (식) refers to our mind, encompassing recognition and consciousness. In the context of Buddhist philosophy, it is the fifth of the five aggregates: form, sensation, perception, mental formations, and consciousness. This “consciousness” contains five elements: matter, sensation, recognition, reaction, and information.

Consider the “Not old Milk”: when viewed, it is simply milk. However, when my recipe is applied, the protein separates and settles at the bottom, while the water remains above. This demonstrates the separation of fire and water components. If the milk were not treated with my recipe, it would remain homogeneous. The separation signifies a transformation, turning the milk into a form akin to cheese. If the milk is kept in an unopened bottle from the company, with my name on a sticker, it remains unspoiled and tastes like fresh milk. However, if the lid is opened and the milk is poured, it separates into protein and water, representing the fire and water elements. This universe is fundamentally composed of yin and yang, or fire and water, despite the presence of the five elements.

The sight of “Not old Milk” separating without spoiling or molding is truly astonishing. No engineer in the world can explain this phenomenon. If my claims were false, my detractors could easily prove it by replicating the effect with a different name. The fact that they cannot is a testament to my divine power. Those who slander me, despite this evidence, accumulate negative karma. Their faces often reflect this negativity, appearing distorted and unpleasant.

4. The Nature of Human Perception and Divine Intervention
   Human perception is limited, primarily operating through the “Five Great Perceptions” (오대식), which are based on sensory input: sight, hearing, smell, taste, and touch. These are the five consciousnesses. Beyond these, there are the sixth (consciousness), seventh (subconscious), and eighth (storehouse consciousness) levels of perception. These eight stages represent how humans live their lives, but they are inherently limited, unable to foresee the future. These perceptions only manifest when there is an external object. Without an object, they cease to exist. Furthermore, these perceived objects are often illusory.

In contrast, “Five Poisoned Perceptions” (오독식) allow one to perceive things without an external object, which is a profound and often unsettling experience. These include:

Dream Perception (몽중독식): Receiving warnings or guidance in dreams. For example, a person planning a flight might dream of a deceased grandmother warning them not to take a particular plane, thus averting a disaster. This happened with the Concorde plane, where a dream saved a life before the plane exploded due to a small part on the runway.
Scattered Perception (산중독식): Experiencing sudden visions or premonitions during daily activities. A parent might suddenly see their child in an accident, prompting them to act.
Meditative Perception (정중독식): Seeing visions or “ghosts” during prayer or meditation.
Illness Perception (병중독식): Experiencing visions of grim reapers or other entities when nearing death. Those who have accumulated blessings, however, may pass away peacefully, calling my name, and their souls ascend to the celestial realm.

These Poisoned Perceptions are blessings for those who possess them, allowing them to avoid misfortune. However, ordinary people, relying solely on Great Perceptions, cannot access such insights. They often misinterpret these phenomena or dismiss them as delusions.

5. The Predestination of Blessings and the Role of God-man
   The concept of predestination is central to understanding blessings and salvation. Many believe that salvation is achieved through personal effort, prayer, and good deeds. However, I reveal a different truth: those who are destined for the celestial realm, such as the Haneulgung, are already chosen. Their actions in this life, such as calling me or making donations, are merely manifestations of a pre-existing destiny.

For example, when someone calls me to send their deceased parents to the Haneulgung, it is not the act itself that grants salvation. Rather, the very act of calling and seeking my help signifies that their parents were already predestined for the Haneulgung. This is akin to a student from Seoul National University being on a business trip in the United States; they are still a Seoul National University graduate. Similarly, those who are destined for the Haneulgung will find a way to connect with me, regardless of their location or prior religious affiliations.

Traditional religions often debate predestination versus free will. However, as the God-man, my words are the ultimate truth. Many devout individuals who pray for decades still fail to reach the celestial realm, while others, who may not have followed traditional religious paths, are predestined for it. This is because their blessings were accumulated in past lives.

My role is not to judge or determine one’s destiny, but to facilitate the journey for those who are already predestined. Those who come to Haneulgung and contribute are at a higher level, destined to be closer to me in the celestial realm, adorned with golden crowns and magnificent robes. Even those who cannot physically come but connect with me through other means are still destined for the Haneulgung, albeit at a different level.

6. The Principle of Righteousness and Non-Attachment
   Throughout history, many loyal and righteous individuals, such as Jo Gwang-jo, Kim Ok-gyun, and Jeong Do-jeon, met tragic ends because they sought to claim their due after contributing to a revolution or a cause. This is a natural law: those who help establish a new order should not seek personal gain or recognition afterward.

A truly blessed individual, after successfully aiding a revolution, would humbly retreat to a quiet life, caring for their parents in the countryside, rather than demanding a position or reward. This is the path of righteousness. For instance, Jo Sik, a renowned scholar, repeatedly refused royal appointments, choosing to remain in his rural home. This demonstrates true integrity and non-attachment.

In Haneulgung, this principle is paramount. Those who contribute should not dwell on their contributions or demand compensation. Such actions are considered impure. The celestial realm is aware of all good deeds, and rewards are bestowed accordingly. To act righteously means to perform good deeds without expecting anything in return, to “not look back” at one’s contributions.

This principle is encapsulated in the saying, “When you see profit, think of righteousness” (견리사의, 見利思義). It means that when faced with an opportunity for personal gain, one should first consider whether it aligns with righteousness. Righteousness, in this context, means not dwelling on one’s past good deeds. An Jung-geun, the Korean independence activist, exemplified this by accepting his fate without seeking legal defense or appealing for mercy, sacrificing his life for his nation. His mother also urged him not to seek a lawyer, but to die for his country. Admiral Yi Sun-sin, another national hero, also died in battle, choosing to sacrifice himself rather than challenge the king’s authority or seek personal glory.

Such individuals, who act with righteousness and non-attachment, are revered for generations. Conversely, those who seek personal gain after performing good deeds are often met with disdain. In Haneulgung, this principle is even more critical. To demand recognition or compensation from the God-man is an act of profound disrespect.

7. The Path to True Consciousness: Beyond Sensory Perception
   Humans often live their lives solely based on “Great Perceptions” (대식), which are limited to what can be seen, heard, smelled, tasted, and touched. This leads to a materialistic worldview, where only tangible gains are valued. However, these sensory perceptions are fleeting and disappear with death, leaving nothing behind.

To transcend these limitations, one must cultivate “Elixir Perception” (습식), which is the consciousness of divine providence. This involves understanding and aligning with the will of heaven. While humans cannot attain the “Spiritual Perception” (영식) of the God-man, they can strive for Elixir Perception. This is achieved through spiritual practices and a deep connection to the divine.

Those who fail to separate themselves from the pursuit of worldly gains often face difficulties. Just as the Buddha suffered due to Devadatta’s betrayal, and Jesus suffered due to Judas, God-man also face challenges from those who seek to exploit or undermine them. However, unlike religious leaders who can be replaced, the God-man is unique and irreplaceable.

Therefore, it is crucial to act with righteousness and non-attachment, never dwelling on one’s contributions or demanding rewards. This principle applies especially in Haneulgung, where the God-man is directly present. To challenge or test the God-man is a grave mistake, as their power is boundless. The path to true understanding and blessings lies in embracing righteousness, letting go of worldly attachments, and aligning with divine providence.

The “Not old Milk” and the Ignorance of the Five Doksik and Five Daesik

1. The Phenomenon of “Not old Milk” and its Scientific Incomprehensibility
   Huh Kyung-young presents the phenomenon of Not Old Milk, a milk that, despite being aged for over a year, remains unspoiled and retains its fresh taste. He demonstrates various milk samples, noting differences in protein content and age. One particular milk, dated August 4, 2022, remains perfectly preserved even after 1 year and 2 months. He explains that when his name is affixed to an unopened milk carton, the milk undergoes a transformation, separating into distinct components of protein and water. This transformed milk, when applied to the skin, is absorbed completely, leaving no residue. This phenomenon, he asserts, is beyond the comprehension of conventional science and human understanding, being a demonstration of a celestial creation that remains unchanged over billions of years, unlike ordinary substances that would rot or grow mold.

2. The Human Body as a System of Fire and Water
   Huh Kyung-young elaborates on the composition of the human body, describing it as a system fundamentally structured by fire (火) and water (水). He explains that the internal organs, or Five Viscera (五臟) such as the heart, lungs, kidneys, liver, and spleen, are primarily composed of blood, which he identifies as the element of fire. These organs are situated within the rib cage. Conversely, the Six Bowels (六腑), including the stomach, small intestine, large intestine, bladder, and triple burner, are associated with water, serving as storage sites for fluids. The upper body, particularly within the rib cage, embodies the fire element, while the lower body, from the stomach down to the feet, represents the water element. This intricate balance necessitates the continuous circulation of fire and water for the body’s proper functioning. He draws an analogy to a car engine, where the heart acts as a piston, generating heat (fire), which must be cooled by water (the body’s fluids) circulating like a radiator. A lack of water leads to overheating, manifesting as headaches, indicating a deficiency in the body’s cooling system. This dualistic nature of fire and water is not merely a physical description but a fundamental principle governing the universe, where all existence is ultimately derived from these two elements, despite the presence of the Five Phases (五行) of wood, fire, earth, metal, and water.

3. The Concepts of Daesik (大識) and Doksik (獨識)
   Huh Kyung-young introduces the concepts of Daesik (大識) and Doksik (獨識), which he defines as different forms of consciousness or awareness. Daesik refers to the ordinary, common consciousness that most people possess, which is limited to what can be perceived through the five senses. Doksik, on the other hand, is a special form of consciousness bestowed upon those who have accumulated significant merit through virtuous actions. He explains that the term sik (識) in this context refers to the final stage of perception, encompassing the five aggregates of form (色), sensation (受), perception (想), mental formations (行), and consciousness (識). This sik contains five elements: matter, sensation, recognition, reaction, and information.

4. The Distinction Between Daesik and Doksik in Perception
   Huh Kyung-young further illustrates the difference between Daesik and Doksik using the example of the “Not old Milk”. When ordinary milk is transformed by his name, it separates into protein (fire element) and water (water element). This separation is a visible phenomenon, yet its underlying cause is beyond conventional scientific explanation. if his name is not affixed, the milk would simply spoil. This transformation, which defies the laws of physics and biology, serves as evidence of a higher power at work. He challenges scientists and skeptics to replicate this phenomenon with any other name, asserting that only his name can produce such a result. This phenomenon, he explains, is a manifestation of the universe’s fundamental duality of Yin and Yang (陰陽), represented by fire and water.

5. The Limitations of Human Understanding and the Role of the God-man
   Huh Kyung-young criticizes the inability of global scientists to explain the “Not old Milk” phenomenon, stating that no scientist can provide a single answer to the thousands of phenomena he presents. He challenges his detractors, asserting that if he were a fraud, they should be able to produce similar results with another name. He warns those who speak ill of him, the God-man (神人) who has mastered all human knowledge and brought forth the physics of the universe, that their faces reveal their inner corruption. He suggests that such individuals have “unfinished” faces, reflecting their heavy karmic burdens. while humans are prone to error due to their Five Doksik (五獨識) and Five Daesik (五大識), it is a grave mistake to challenge the God-man. he arrived in this era of YouTube when humanity was ready to understand, yet many still fail to recognize him, just as people failed to recognize figures like Jesus or Buddha in their respective times.

6. Historical Parallels: Devadatta and Angulimala
   Huh Kyung-young draws historical parallels to illustrate the challenges faced by spiritual leaders, citing the examples of Angulimala and Devadatta in the life of Buddha. Angulimala, a serial killer who sought to collect 100 human teeth for a necklace, eventually became a disciple of Buddha after failing to harm him. Devadatta, Buddha’s own cousin and a fellow founder of the monastic order, harbored jealousy and sought to usurp Buddha’s leadership. Devadatta repeatedly attempted to assassinate Buddha and even framed him for sexual misconduct by planting a murdered woman under his bed. Huh Kyung-young likens these historical figures to his contemporary detractors, who attempt to undermine his work and reputation through false accusations and sabotage. He asserts that unlike historical figures who could not prevent such betrayals, the God-man possesses the power to overcome such challenges.

7. Personal Struggles and the Path of the God-man
   Huh Kyung-young shares personal anecdotes from his youth, highlighting the hardships he endured while pursuing his studies. He recounts living in a tent in Hongje-dong, studying alongside the sons of monks and pastors. To support himself, he worked in a factory during the day, attended school in the evening, and taught children on weekends. He describes his time teaching at Naesudong Church, where he led groups of 50 to 100 children, beating a large drum to gather them for lunch. He recalls the humility of his foster father, a pastor who refused donations and slept with only a worn military blanket. His poverty was so extreme that he could not wash his clothes for a year, leading to a severe lice infestation during his high school years. This was particularly humiliating in a co-educational setting, forcing him to wear layers of newspaper under his uniform to conceal the problem. his education was achieved through immense struggle, often without proper meals, eating leftovers in isolation from his foster family.

8. The Malice of Detractors and the Nature of Daesik (大識)
   Huh Kyung-young contrasts his difficult upbringing with the actions of his detractors, whom he likens to Devadatta. these individuals, who grew up in comfort, now seek to defame him, close Haneulgung, and imprison him with false accusations of murder and sexual misconduct, similar to Devadatta’s attempts against Buddha. He questions whether such actions, aimed at hindering his mission to help the suffering and offer solutions like universal basic income and marriage support, can ever bring them blessings. He highlights his ongoing charitable work, including providing free meals, which amounts to significant annual expenditure. He asserts that those who attempt to obstruct his work are driven by envy and ignorance.

9. The Eight Stages of Consciousness and the Five Doksik (五獨識)
   Huh Kyung-young delves into the concept of consciousness, explaining the Eight Stages of Consciousness (八識) in human experience. He outlines the Five Daesik (五大識) as the consciousnesses associated with the five senses:
   Eye Consciousness (眼識): Seeing
   Ear Consciousness (耳識): Hearing
   Nose Consciousness (鼻識): Smelling
   Tongue Consciousness (舌識): Tasting
   Body Consciousness (身識): Touching

Beyond these, he identifies:
Mind Consciousness (意識): The sixth consciousness, which processes sensory data
Manas Consciousness (末那識): The seventh consciousness, or subconscious, representing one’s experiences from birth to old age
Alaya Consciousness (阿賴耶識): The eighth consciousness, or unconscious, representing innate qualities and destiny from before birth

He also mentions a total of ten stages, including the White Pure Consciousness (白淨識). He then introduces the Five Doksik (五獨識), which are forms of perception that transcend the ordinary senses and are not dependent on external objects. These are:
Dream Consciousness (夢中獨識): Perceptions in dreams, such as a warning from a deceased grandmother about a plane crash
Scattered Consciousness (散中獨識): Sudden, clear visions during daily activities, like a mother seeing her child in an accident while at work
Meditative Consciousness (定中獨識): Visions or hallucinations experienced during prayer or meditation
Illness Consciousness (病中獨識): Visions of grim reapers or other entities experienced by the dying
Clear Consciousness (明中獨識): A state of clear, intuitive knowing

those who possess Doksik are blessed, as it allows them to foresee and potentially avoid calamities. He contrasts this with the limited perception of Daesik, which relies solely on external objects.

10. The Concept of Predestination (豫定論) and Divine Intervention
    Huh Kyung-young introduces the concept of Predestination (豫定論), asserting that one’s destiny, particularly regarding entry into the celestial realm of White Heaven (白宮), is predetermined. He explains that individuals who call Haneulgung to request blessings or the transfer of their deceased parents’ souls to the White Heaven are already predestined for such a connection. This act of calling or making a donation is not a cause but a manifestation of a pre-existing karmic connection established eons ago. He contrasts this with conventional religious beliefs that emphasize effort, prayer, and good deeds as means to salvation, stating that such efforts alone cannot guarantee entry into the White Heaven. He asserts that only the God-man possesses the authority to grant access to the White Heaven, and that this process is part of a divine plan. He criticizes traditional religions for their internal conflicts over doctrines like predestination and salvation, stating that Haneulgung’s teachings offer a clear and unified understanding. He also mentions that those who have accumulated much merit in past lives are already “harvested” for White Heaven.

11. The Principle of Righteousness (義) and Non-Attachment
    Huh Kyung-young expounds on the principle of Righteousness (義), emphasizing the importance of non-attachment and selflessness in serving a higher cause. those who perform righteous deeds for Haneulgung should not dwell on their contributions or expect rewards. He cites historical figures like Jeong Mong-ju (鄭夢周), Jo Gwang-jo (趙光祖), Kim Ok-gyun (金玉均), and Jeong Do-jeon (鄭道傳), who, despite their loyalty and efforts in revolutions, often met tragic ends due to envy and political maneuvering. He contrasts this with the ideal behavior of a truly righteous person, who, after contributing to a great cause, humbly withdraws to a quiet life, like Jo Sik (曺植), who repeatedly refused royal appointments. He also references Yi Sun-sin (李舜臣), who chose to die in battle rather than assert his achievements before the king, embodying the ultimate act of self-sacrifice and non-attachment. He asserts that in Haneulgung, such demands for recognition or reward are unacceptable and reflect a “dirty” mindset.

12. The Wisdom of Gyeonrisa-ui (見利思義) and the Path to Seopsik (攝識)
    Huh Kyung-young introduces the ancient wisdom of Gyeonrisa-ui (見利思義), which means “when seeing profit, think of righteousness.” He explains that when faced with potential gain, one should first consider whether the action is righteous. He applies this to the concept of non-attachment, stating that true righteousness involves not looking back at one’s good deeds or demanding compensation. He cites Ahn Jung-geun (安重根), who, facing execution, refused legal defense and accepted his fate for the sake of his nation, embodying the principle of sacrificing one’s life when the nation is in peril. He contrasts this with those who, after contributing to a cause, demand their “share” or engage in “horse-trading.” He warns against being swayed by the fleeting desires of Daesik, which are tied to material possessions and vanish with death. Instead, he encourages the pursuit of Seopsik (攝識), which he defines as the consciousness of divine providence and the will of heaven. while humans cannot attain his level of Spiritual Consciousness (靈識), they can strive for Seopsik, which involves aligning oneself with the divine order. He concludes by reiterating that the God-man cannot be challenged or manipulated, and those who attempt to do so will face consequences. true contribution to Haneulgung means acting with pure intention and without expectation of reward, as all deeds are known and accounted for in White Heaven.

The Five Poisons and Five Greats Who Don’t Recognize “Not old Milk” Even When They See It

1. Keyword Frequency
   우유: 15
   식: 13
   비행기: 10
   엄마: 10
   아버지: 9
   목사님: 9
   대바달타: 8
   공부: 8
   복: 8
   이불: 6

2. Today’s Central Metaphor
   The human body and its internal systems, particularly the circulation of water and fire, are likened to a car engine with a radiator, where water cools the engine (fire) to prevent overheating and malfunction.

3. Lecture in Numbers
   2021년 9월: The date of one of the “Not old Milk” samples mentioned.
   1년 2개월: The age of the 2021 September “Not old Milk” sample.
   2022년 8월 4일: The date of another “Not old Milk” sample.
   5가지: The number of elements contained within “식” (consciousness/information): matter, sensation, perception, reaction, and information.
   4가지: The number of “fire” elements in the upper body.
   100개: The number of teeth Angulimala aimed to collect for his necklace.
   99개: The number of teeth Angulimala had collected before encountering Sakyamuni.
   100여 번: The approximate number of times a similar incident of sexual assault accusation against Sakyamuni was repeated.
   6년: The duration some followers stayed with the God-man before turning against him.
   14일: A period mentioned in relation to something not being allowed.
   100만 원: The amount of money mentioned for a nameplate transfer to send a mother to the White Heaven.
   12가지: The number of blessings included in a single “blessing” from Huh Kyung-young.
   44년: The duration Huh Kyung-young claims to have provided free meals.
   10년: The time it would normally take to build Suwon Fortress.
   2년: The time it took Jeong Yak-yong to build Suwon Fortress.
   1m 80cm: The height of the people in the God-man’s vision of White Heaven.
   10장: The number of newspaper sheets used as clothing insulation during Huh Kyung-young’s school days.
   50명에서 100명: The number of children Huh Kyung-young would gather for Sunday school.
   5천 세대: The approximate number of shantytown households in Hongje-dong during Huh Kyung-young’s youth.
   1억: The monthly amount spent on free meals.
   12억: The annual amount spent on free meals.
   10억: A large sum of money mentioned in the context of free meals.
   20억: The amount set for overseas expansion, which was not received.
   100개: The number of water buckets lined up for laundry in the shantytown.
   10분: The time after takeoff when the Concorde plane exploded.
   5분: The time after takeoff when the Concorde plane exploded.
   2시간: The travel time of the Concorde plane from France to the US.
   1000명: The approximate capacity of the Concorde plane.
   500명: The number of people who died in the Concorde plane crash.
   1초: The time it took for the plane to turn into fire and the passengers into skeletons.
   8단계: The number of stages in human consciousness.
   10단계: The actual number of stages in human consciousness, including Baekjeongsik.

4. Signature Sentence
   “이거는 인간 세계에서는 내가 처음 보여주는 거야.”

5. Concise Summary & Highlights
   Huh Kyung-young explains the nature of “Not old Milk”, the human body’s fire and water elements, and the concepts of “five great consciousnesses” and “five poisonous consciousnesses,” contrasting them with God-man’s abilities.

“Not old Milk”, when blessed by God-man, separates into protein and water, and does not spoil for centuries.
The human body is composed of “fire” (organs like heart, lungs, kidneys, liver, spleen) and “water” (stomach, small intestine, large intestine, bladder, triple burner), which must circulate for health.
The “five great consciousnesses” (오대식) are sensory perceptions (sight, hearing, smell, taste, touch) and the “five poisonous consciousnesses” (오독식) are non-sensory perceptions like dream visions or premonitions.
God-man possesses abilities beyond human comprehension, such as preventing “Not old Milk” from spoiling and sending souls to the White Heaven through blessings and nameplates.
The concept of “predestination” (예정론) is central to Haneulgung, where individuals are already destined for White Heaven based on past good deeds, making their actions like calling or donating a manifestation of this destiny.
True righteousness involves not seeking reward or recognition for good deeds, as exemplified by historical figures like Ahn Jung-geun and Yi Sun-sin.

6. Scriptural / Religious Citations
   Not prominently present in the transcript.

7. Historical & Epochal Context
   The lecture is situated in a contemporary context, referencing the “YouTube era” and modern technology like airplanes and quantum computers. It also draws heavily on historical and religious narratives, particularly Buddhist stories of Sakyamuni and his adversaries (Angulimala, Devadatta) , and figures from Korean history such as Jeong Mong-ju, Jo Gwang-jo, Kim Ok-gyun, Jeong Do-jeon, Gwon Nam, Jeong Yak-yong, Jo Sik, Ahn Jung-geun, and Yi Sun-sin. The discussion of “predestination” (예정론) also places it within a long-standing theological debate in Christianity and Buddhism.

8. Key Figures & Events Referenced
   Angulimala: A figure from Buddhist scripture who killed 99 people and sought to kill Sakyamuni to complete his necklace of 100 teeth, but eventually became Sakyamuni’s disciple.
   Devadatta: Sakyamuni’s cousin and disciple who repeatedly tried to usurp leadership of the monastic order and even attempted to assassinate Sakyamuni, including framing him for sexual assault.
   Sakyamuni (Buddha): The founder of Buddhism, referenced as the God-man who faced challenges and false accusations.
   Jesus: Referenced as the God-man who faced betrayal (by Judas).
   Hong Gun-seon: A pastor from North Korea who was a mentor to Huh Kyung-young, known for his integrity and refusal to accept gifts from congregants.
   Ok Han-heum: A pastor from Naesudong Church, mentioned as a prominent figure.
   Oh Jung-hyun: A pastor from Sarang Church, mentioned as having followed Huh Kyung-young at Naesudong Church.
   Jeong Mong-ju: A loyalist during the Goryeo Dynasty.
   Jo Gwang-jo: A reformist scholar during the Joseon Dynasty who was eventually executed.
   Kim Ok-gyun: A reformist politician during the late Joseon Dynasty.
   Jeong Do-jeon: A key figure in the founding of the Joseon Dynasty.
   Gwon Nam: A historical figure mentioned in the context of revolution.
   Jeong Yak-yong: A brilliant Joseon scholar and official, known for his innovations in engineering (e.g., building Suwon Fortress in 2 years instead of 10).
   Jo Sik (Nammyung Jo Sik): A renowned Joseon scholar who refused government positions despite the king’s requests, choosing to remain in the countryside.
   Yi Hwang (Toegye Yi Hwang): A prominent Joseon scholar, mentioned in comparison to Jo Sik.
   Yi Yul-gok: A prominent Joseon scholar, mentioned in comparison to Jo Sik.
   Ahn Jung-geun: A Korean independence activist who assassinated Itō Hirobumi, known for his unwavering commitment to justice and refusal to seek personal gain or defense.
   Yi Sun-sin: A Korean naval commander famous for his victories against the Japanese navy, who died in battle, choosing to sacrifice himself rather than seek recognition or challenge the king.
   King Seonjo: The Joseon king during Yi Sun-sin’s time.
   King Jeongjo: The Joseon king who commissioned Jeong Yak-yong to build Suwon Fortress.
   Mu-hak Daesa: A Buddhist monk who advised Yi Seong-gye, the founder of the Joseon Dynasty, but did not seek power or position.
   Doseon Guksa: A Buddhist monk who advised Wang Geon, the founder of the Goryeo Dynasty.
   Concorde: A supersonic passenger jet, mentioned in the context of a fatal crash due to a small piece of debris on the runway and pilot error.

9. Core Concept Definitions
   Not Old Milk: Milk that, when blessed by God-man, separates into protein and water, does not spoil for centuries, and can be used for various purposes, including skin application.
   Five Great Consciousnesses (오대식): Refers to the five sensory consciousnesses (sight, hearing, smell, taste, touch) and their corresponding objects. It represents perception based on external stimuli.
   Five Poisonous Consciousnesses (오독식): Refers to non-sensory perceptions or premonitions that occur without an external object, such as dream visions (몽중독식), sudden insights during work (산중독식), visions during meditation (정중독식), or deathbed visions (병중독식). These are considered blessings for those who have accumulated good karma.
   Fire (불) and Water (물) in the Human Body: The body’s internal organs (오장: heart, lungs, kidneys, liver, spleen) are considered “fire” elements, storing blood, while the external organs (육부: stomach, small intestine, large intestine, bladder, triple burner) are “water” elements, storing water. Their proper circulation is essential for health.
   Predestination (예정론): The belief that an individual’s destiny, particularly regarding their spiritual path to the White Heaven, is already determined by their past good deeds. Actions like contacting God-man or making donations are seen as manifestations of this pre-existing destiny.
   Righteousness (의): The principle of performing good deeds without seeking reward, recognition, or personal gain. It involves selflessness and not looking back at one’s contributions.
   Consciousness (식): A broad term encompassing various levels of awareness and information processing, including sensory perception (색수상행식: matter, sensation, perception, reaction, information) and deeper, subconscious levels.
   Haneulgung: The spiritual organization or movement led by Huh Kyung-young.
   White Heaven (백궁): A Heaven realm or paradise, the ultimate destination for souls blessed by God-man.
   God-man (神人): A divine human, a being with supernatural powers and knowledge, capable of performing miracles and guiding humanity.

10. Central Questions & Answers
    Central Question: How can humans understand and manage their physical and spiritual well-being, especially when faced with challenges and the limitations of conventional knowledge?
    Speaker’s Answer:
    Physical Well-being: The body functions like an engine requiring proper “water” (hydration) to cool “fire” (internal heat/metabolism). Headaches, for instance, are a sign of water deficiency.
    Spiritual Well-being & Destiny: Humans are limited by their “five great consciousnesses” (sensory perception) and often fail to recognize deeper truths or divine intervention. God-man provides “five poisonous consciousnesses” (premonitions, dreams) as blessings for those with good karma, allowing them to avoid danger.
    Salvation & White Heaven: Entry to the White Heaven is not achieved through human effort or traditional religious practices but through God-man’s blessings and nameplates, which are manifestations of an individual’s pre-existing destiny (predestination) based on past good deeds.
    Righteous Conduct: True righteousness involves selfless action without seeking reward or recognition, especially when assisting the God-man or contributing to a greater cause.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes by reiterating the importance of predestination in Haneulgung’s teachings, asserting that those destined for White Heaven will naturally connect with God-man, regardless of physical presence or conventional religious efforts. The philosophical implication is a rejection of effort-based salvation in favor of a divinely predetermined path, where human actions are merely reflections of an already established destiny. It also emphasizes the virtue of selfless contribution, particularly to God-man’s cause, without expecting any return, contrasting this with historical figures who sought personal gain after aiding revolutions. This implies a hierarchical spiritual order where God-man’s authority is absolute, and human contributions are valued only when offered without expectation.

12. Cross-Referencing
    Buddhist Teachings: The concepts of Angulimala and Devadatta are direct references to figures in Buddhist scriptures, used to illustrate betrayal and opposition faced by enlightened beings.
    Christian Theology: The discussion of “predestination” (예정론) directly references a major theological debate within Christianity, particularly Calvinism, but Huh Kyung-young presents his own unique interpretation.
    Korean History: Numerous historical figures and events from Korean history (e.g., Suwon Fortress, Ahn Jung-geun, Yi Sun-sin, Jo Sik) are used as examples to illustrate principles of loyalty, selflessness, and the consequences of seeking personal gain.
    Car Engine Analogy: The comparison of the human body to a car engine with a radiator is a common analogy used in various contexts to explain complex systems in simple terms.

13. Content Gaps & Unaddressed Areas
    Scientific Basis of “Not old Milk”: While the lecture claims “Not old Milk” does not spoil and separates into protein and water, it does not provide any scientific explanation or verifiable evidence for these phenomena beyond the God-man’s blessing.
    Mechanism of Blessings/Nameplates: The exact mechanism by which blessings or nameplates from God-man send souls to the White Heaven or alter destiny is not explained, beyond stating that it is the God-man’s power.
    Ethical Implications of Predestination: The lecture touches on the debate around predestination but doesn’t fully address the ethical implications of a system where effort might seem irrelevant, or how it reconciles with individual responsibility.
    Specifics of “Five Poisons”: While examples are given for some “five poisonous consciousnesses,” a more systematic definition and differentiation of each type would enhance clarity.
    Details of God-man’s Early Life: While some anecdotes about Huh Kyung-young’s difficult childhood are shared, a more structured narrative of his journey to becoming the God-man would provide greater context.

14. Future Predictions & Prophetic Statements
    God-man’s Role in Preventing Disaster: God-man implies that he can prevent disasters and guide people away from harm, contrasting with the unpredictability of human life.
    Haneulgung’s Enduring Power: The God-man asserts that Haneulgung cannot be shut down or its power usurped, unlike conventional religious organizations.
    Transformation of Followers: Those who come to Haneulgung and receive blessings will experience positive transformations, becoming more beautiful and stable.
    Future Appearance in White Heaven: The God-man describes a future vision of his followers in White Heaven, wearing golden crowns and radiant clothes, with different levels of proximity to him based on their contributions.

Executive Insight
This lecture by Huh Kyung-young presents a unique worldview centered on the God-man’s divine authority and the concept of predestination. It challenges conventional understandings of spiritual salvation, asserting that entry to the White Heaven is predetermined by past good deeds, with God-man’s blessings serving as a catalyst rather than a reward for current efforts. The lecture also advocates for selfless contribution without expectation of return, drawing parallels with historical figures who exemplified unwavering loyalty and sacrifice. For a thoughtful professional, the key takeaway is the strategic use of a charismatic leader’s divine claims to establish an absolute authority structure, where followers’ actions are reframed as manifestations of pre-existing destiny, thereby reinforcing commitment and discouraging dissent. This framework effectively bypasses traditional religious debates on effort and reward, offering a direct, albeit divinely mediated, path to spiritual fulfillment.

Central Questions & Answers

1. What is the Secret Behind Huh Kyung-young’s Not Old Milk?
   Question: How does Huh Kyung-young’s Not Old Milk defy spoilage and separation, and what does this phenomenon signify about his divine power?
   Answer: Huh Kyung-young demonstrates that milk, when sealed and affixed with his name, does not spoil or grow mold, even after years. If the seal is broken, however, it separates into protein and water components. This phenomenon, which he states no scientist can explain, serves as tangible proof of his status as the God-man (神人), the Creator whose name imbues ordinary objects with extraordinary properties. He challenges skeptics to replicate this with any other name, asserting that only his divine energy can achieve such a result.
   Key Quote: “If you put my name on it, the milk doesn’t spoil. If you take my name off, it’s just mold. This is proof of the God-man.”

2. How Does the Human Body Relate to the Universe’s Fundamental Elements of Fire and Water?
   Question: According to Huh Kyung-young, how is the human body structured around the principles of fire and water, and what are the practical implications for health and well-being?
   Answer: the human body is fundamentally composed of fire and water, mirroring the universe’s yin and yang. The five viscera (오장) within the rib cage are associated with fire (blood), while the six entrails (육부) outside are associated with water (storing fluids). This constant circulation of fire and water is crucial for health. For instance, a headache often signals a lack of water, causing the body’s “engine” (heart) to overheat, much like a car radiator needing coolant. Maintaining this balance is key to preventing illness.
   Key Quote: “The human body is made of fire and water. If water is lacking, your head starts to hurt because the engine overheats.”

3. What are the “Five Great Consciousnesses” (오대식) and “Five Unique Consciousnesses” (오독식) in Human Perception?
   Question: Huh Kyung-young discusses Five Great Consciousnesses (오대식) and Five Unique Consciousnesses (오독식). What are these, and how do they influence human understanding and fate?
   Answer: The Five Great Consciousnesses (오대식) refer to the five sensory perceptions (sight, hearing, smell, taste, touch), which are limited to what is physically present. Beyond these are the Five Unique Consciousnesses (오독식), which allow individuals to perceive things without a direct physical object, such as prophetic dreams (몽중독식), sudden insights during work (산중독식), visions during meditation (정중독식), or premonitions of death (병중독식). Those who are “blessed” can access these unique consciousnesses, enabling them to foresee and potentially avoid misfortune, unlike those limited to only the great consciousnesses.
   Key Quote: “The Five Great Consciousnesses only see what’s there. But the Five Unique Consciousnesses see what isn’t there, like a dream warning you about a plane crash.”

4. How Does Huh Kyung-young’s “Predestination Theory” (예정론) Differ from Traditional Religious Views on Salvation?
   Question: Huh Kyung-young introduces a unique “Predestination Theory” (예정론) regarding salvation and entry into the White Heaven (백궁). How does this differ from conventional religious doctrines, and what role do actions like donations or blessings play?
   Answer: Huh Kyung-young’s Predestination Theory (예정론) posits that an individual’s destiny for White Heaven (백궁) is predetermined by the good deeds accumulated in past lives. While traditional religions emphasize effort, prayer, and good works in this life, merely contacting him, seeing his YouTube, or making a donation signifies that one was already “predestined” for White Heaven. These actions are not the cause of salvation but rather the manifestation of a pre-existing divine connection. those who are not predestined will not even be able to make the call or donation.
   Key Quote: “If you call me to send your mother to the White Heaven, that itself means your mother was already destined for White Heaven. It’s not about your effort now; it’s predestination.”

5. What is the Importance of “Righteousness” (義) and Avoiding Self-Interest in Serving the God-man or Nation?
   Question: Huh Kyung-young frequently discusses the concept of “righteousness” (義) and warns against seeking personal gain after contributing to a greater cause or serving the God-man (神人). What does this mean, and what historical examples illustrate this principle?
   Answer: Righteousness (義) means acting without expecting reward or recognition, especially after contributing to a significant cause or supporting the God-man (神人). Huh Kyung-young criticizes those who demand compensation or status after helping, comparing them to historical figures like Devadatta, who betrayed Buddha, or loyal subjects who sought power after a revolution. True righteousness, he explains, involves stepping back and not claiming credit, allowing one’s legacy to be honored naturally. He cites figures like Ahn Jung-geun and Admiral Yi Sun-sin, who sacrificed themselves without seeking personal gain, as exemplars of this principle.
   Key Quote: “If you have done a righteous deed, you must not look back. Don’t say, ‘I did this much.’ That is the rule of righteousness.”

Top 3 Recommended Questions:
What is the Secret Behind Huh Kyung-young’s Not Old Milk?
How Does the Human Body Relate to the Universe’s Fundamental Elements of Fire and Water?
How Does Huh Kyung-young’s “Predestination Theory” (예정론) Differ from Traditional Religious Views on Salvation?

The Essence of God-man’s Teachings: Unveiling the Universe’s Principles

1. The Enigma of Not Old Milk and the Human Body’s Dual Nature
   Huh Kyung-young introduced the concept of Not Old Milk, presenting it as a phenomenon that defies conventional scientific understanding. He demonstrated how ordinary milk, when imbued with his spiritual energy, undergoes a remarkable transformation. Specifically, milk that has not been opened and has his name affixed to it remains unspoiled for years, maintaining its original taste. However, once the seal is broken and the milk is poured, it separates into two distinct components: a protein-rich layer and a watery layer. This separation, he asserted, is not a result of spoilage or scientific manipulation but a manifestation of a higher principle, one that science cannot replicate or explain.

This phenomenon serves as a tangible illustration of the fundamental duality of the universe and the human body, which Huh Kyung-young described as being composed of fire (火) and water (水). the human body’s upper torso, particularly the organs within the rib cage (五臟), represents the fire element, while the lower body and the six hollow organs (六腑) outside the rib cage embody the water element. The five solid organs (五臟)—heart, lungs, kidneys, liver, and spleen—are rich in blood, which he equates to fire. Conversely, the six hollow organs (六腑)—stomach, small intestine, large intestine, bladder, and triple burner—primarily store water. This intricate balance and continuous circulation of fire and water are crucial for maintaining health and vitality. He drew an analogy to a car engine, where the engine (fire) requires a radiator (water) to prevent overheating and explosion. Similarly, a lack of water in the human body can lead to headaches, signaling an “overheated engine”. This profound insight into the body’s composition and its connection to universal principles, he stated, is beyond the grasp of conventional science.

2. The Five Great Consciousnesses (五大識) and Five Unique Consciousnesses (五獨識)
   Huh Kyung-young elaborated on the concept of consciousness, distinguishing between the Five Great Consciousnesses (五大識) and the Five Unique Consciousnesses (五獨識). The term “consciousness” (識) itself, he explained, encompasses five elements: form (色), sensation (受), perception (想), volition (行), and information (識). The Five Great Consciousnesses (五大識) are those that arise from sensory perception, such as seeing, hearing, smelling, tasting, and touching. These are dependent on external objects; without an object, there is no corresponding consciousness. He asserted that relying solely on these object-dependent consciousnesses means living in a world of illusion, as the objects themselves can be deceptive.

In contrast, the Five Unique Consciousnesses (五獨識) are independent of external objects and represent a deeper, more profound level of awareness. These include:

Dream Consciousness (夢中獨識): Insights or warnings received in dreams, such as a grandmother advising against a specific flight, which later proves to be a premonition of disaster. He cited the example of the Concorde plane crash, where a dream could have averted tragedy.
Scattered Consciousness (散中獨識): Sudden, vivid premonitions or visions that appear during daily activities, like a parent seeing their child in an accident while at work.
Meditative Consciousness (定中獨識): Visions or insights that emerge during prayer, meditation, or quiet contemplation.
Illness Consciousness (病中獨識): Visions experienced by those nearing death, such as seeing grim reapers, which indicate a negative spiritual trajectory. Conversely, those who pass peacefully, calling out Huh Kyung-young’s name, are destined for the Heaven realm (白宮).
Clear Consciousness (明中獨識): This consciousness allows individuals to perceive events or truths without direct sensory input, offering a form of foresight or deep understanding.

those who possess the Five Unique Consciousnesses (五獨識) are blessed, as these provide warnings and guidance that can avert misfortune. He contrasted this with the limitations of the Five Great Consciousnesses (五大識), which are bound by the physical world and cannot foresee future events. He also mentioned that beyond these, there are deeper levels of consciousness, including the sixth (意識), seventh (末那識), and eighth (阿賴耶識) consciousnesses, extending to a total of ten stages. The eighth consciousness (阿賴耶識) represents the unconscious mind, encompassing innate talents and destiny.

3. The Doctrine of Predestination (豫定論) and Spiritual Advancement
   Huh Kyung-young introduced his unique interpretation of the Doctrine of Predestination (豫定論), asserting that an individual’s spiritual destiny, particularly their path to the Heaven realm (白宮), is predetermined. calling him or seeing his YouTube content to send a deceased parent to the Heaven realm (白宮) is not a random act but a manifestation of a pre-existing spiritual connection and accumulated merit from past lives. This means that the individual and their parent were already “scheduled” to receive such blessings. He clarified that this is not about money buying a ticket to heaven, but rather that the act of making a donation or seeking his help is itself a sign of this predestined connection.

He contrasted his Doctrine of Predestination (豫定論) with the conventional religious understanding, where people believe that fervent prayer and effort in this life can earn them a place in heaven. He argued that despite decades of devotion, many fail to reach the Heaven realm (白宮), while those predestined can achieve it with ease through his intervention. This concept often leads to disputes within traditional religions, as it challenges the idea of free will and equal opportunity for salvation. Huh Kyung-young stated that his teachings resolve these conflicts by emphasizing that those who have accumulated significant merit in past lives are already “harvested” for spiritual advancement. He also noted that while those who connect with him remotely can reach the Heaven realm (白宮), those who have direct interaction and contribute to Haneulgung will attain a higher spiritual level and closer proximity to him in the Heaven realm (白宮). He asserted that his Doctrine of Predestination (豫定論) is unique to Haneulgung and differs from theological interpretations.

4. The Principle of Righteousness (義) and Disengagement
   Huh Kyung-young expounded on the principle of Righteousness (義), emphasizing the importance of selfless action and disengagement after performing a virtuous deed. He asserted that true righteousness means not seeking recognition, reward, or personal gain after contributing to a cause or helping others. He used historical examples of loyal subjects and revolutionaries who, after achieving success, sought to claim their share of power or reward, ultimately leading to their downfall. He cited the example of Jo Sik (조식) and Yi Hwang (이황), who, despite their immense contributions, chose to retreat to the countryside rather than seek positions of power.

He also referenced the teachings of Ahn Jung-geun (안중근), who, when faced with personal gain (見利), always considered whether the action was righteous (思義). This means prioritizing moral principles over personal benefit. Ahn Jung-geun’s mother famously advised him not to seek legal defense or make excuses, but to die for his nation, embodying the ultimate act of selflessness. Similarly, Admiral Yi Sun-sin (이순신) chose to die in battle rather than claim glory or challenge the king’s authority, demonstrating profound loyalty and humility.

Huh Kyung-young stressed that this principle applies even more strongly within Haneulgung. He stated that those who contribute to Haneulgung should not demand compensation or recognition, as their actions are already known in the Heaven realm (白宮). He warned against those who, like Devadatta (데바달타) to Shakyamuni (석가모니) or Judas (유다) to Jesus, betray or seek to undermine the God-man (神人) for personal gain. Such actions, he asserted, are not only unrighteous but also futile, as the God-man (神人) cannot be overthrown by human machinations. He concluded that true righteousness involves disengaging from the fruits of one’s labor and maintaining a humble, selfless demeanor, which ultimately leads to greater respect and spiritual elevation.

5. The Path to Spiritual Consciousness (習識) and Divine Grace (靈恩)
   Huh Kyung-young guided his followers toward a higher form of consciousness beyond the object-dependent Great Consciousnesses (大識) and the object-independent Unique Consciousnesses (獨識). He introduced the concept of Spiritual Consciousness (習識), which he defined as an awareness of the providence of heaven. This consciousness allows individuals to align with divine will and receive spiritual blessings. while humans cannot attain the Divine Consciousness (靈識) that the God-man (神人) possesses, they can cultivate Spiritual Consciousness (習識). This involves actively seeking and receiving spiritual energy, which he described as being “received by hand” (手).

this spiritual energy, or divine grace (靈恩), is not merely a psychological comfort but a tangible force that can positively transform the body and mind. He asserted that his touch or presence can infuse individuals with beneficial energy, improving their hormones and promoting mental stability, leading to increased beauty and well-being. This, he stated, is a unique ability possessed only by the God-man (神人). He contrasted this with the actions of those who, like Devadatta (데바달타), attempt to discredit or harm the God-man (神人) by fabricating accusations. He reiterated that while religious leaders can be replaced, the God-man (神人) like himself is irreplaceable, and attempts to impose conditions or harm him are misguided. He concluded by asserting that his teachings offer a direct path to spiritual elevation and connection with the divine, a path that transcends conventional religious practices and human limitations.

Meeting Minutes: Understanding the Five Poisons and Five Great Consciousnesses, Even When Seeing “Not old Milk”

Ⅰ. Meeting Overview

Category	Details
Date	November 5, 2022
Location	Not specified (Likely a lecture hall or spiritual center)
Participants	Huh Kyung-young (Speaker), Audience members
Agenda	Discussion on “Not old Milk” (Immortal Milk), the human body’s composition of fire and water, the five great consciousnesses (Odaesik), the five poisonous consciousnesses (Odoksik), and the concept of predestination in the context of spiritual salvation.

Ⅱ. Meeting Discussion

• Introduction to “Not old Milk” (Immortal Milk)

  • Huh Kyung-young presented “Not old Milk”,” emphasizing its unique properties, such as the separation of protein and water, and its resistance to spoilage over long periods.
  • He asserted that this phenomenon is beyond the understanding of scientists and is a demonstration of his divine power.
  • The “Not old Milk” is created by attaching Huh Kyung-young’s name to milk, which then prevents spoilage and can even be used for skin purification.

• The Human Body: A Balance of Fire and Water

  • The human body is composed of “fire” (불) and “water” (물) elements.
  • The five internal organs (五臟) are associated with “fire” (blood), while the six viscera (六腑) are associated with “water” (fluid storage).
  • Maintaining a balance of water is crucial for bodily functions, as a lack of water can lead to headaches, similar to an engine overheating without coolant.
  • This concept extends to the universe, which is also fundamentally composed of yin and yang, or fire and water.

• Understanding the Five Great Consciousnesses (Odaesik) and Five Poisonous Consciousnesses (Odoksik)

  • Odaesik (Five Great Consciousnesses): These are the five senses: sight, hearing, smell, taste, and touch (안이비설신). They are dependent on external objects for perception.
  • Odoksik (Five Poisonous Consciousnesses): These are deeper, more intuitive forms of perception that are not dependent on external objects. They are considered a blessing for those who have accumulated good deeds.
  • Mongjungdoksik (Dream Consciousness): Warnings or guidance received in dreams, such as a grandmother advising against a specific flight.
  • Sanjungdoksik (Scattered Consciousness): Sudden premonitions or visions during daily activities, like seeing a child in an accident.
  • Jeongjungdoksik (Calm Consciousness): Visions or insights experienced during prayer or meditation.
  • Byeongjungdoksik (Illness Consciousness): Visions of grim reapers or other entities experienced by those near death, indicating their spiritual destination.
  • Huh Kyung-young emphasized that while Odaesik is common, Odoksik is a gift for the virtuous, allowing them to foresee and avoid misfortune.

• The Concept of Predestination (Yejongron) and Spiritual Salvation

  • Huh Kyung-young introduced his unique interpretation of predestination, stating that those who are destined for White Heaven will naturally be led to him, even if it’s through a phone call or seeing his YouTube videos.
  • He contrasted this with traditional religious views that emphasize effort, prayer, and good deeds as the path to salvation, arguing that such efforts alone are insufficient without predestination.
  • He asserted that his blessings and nameplate (명패) can instantly change a person’s destiny, even sending deceased parents to the White Heaven.
  • He also highlighted that those who come to him and contribute to Haneulgung (“Heaven House”) have a higher “level” in White Heaven compared to those who only receive blessings remotely.

• Critiques of Antagonists and the Importance of Righteous Conduct

  • Huh Kyung-young criticized those who doubt his divine status, calling them “anti-fans” and describing their faces as unpleasant.
  • He recounted personal hardships during his youth, including poverty and lice infestations, to emphasize his humble beginnings and the sacrifices he made for his studies.
  • He drew parallels between his detractors and historical figures like Devadatta (Sakyamuni’s cousin) and Judas (Jesus’s betrayer), who sought to undermine spiritual leaders.
  • He stressed that true righteous conduct (의로운 일) involves not seeking recognition or reward after helping someone or achieving a goal. He cited historical examples like Jo Sik and Ahn Jung-geun to illustrate this principle.
  • He warned against those who demand compensation or attempt to sabotage Haneulgung, stating that such actions are futile against the Creator.

• The Role of Angels and Spiritual Guidance

  • Huh Kyung-young stated that angels and archangels can provide guidance on important life decisions, such as marriage, ensuring a harmonious future.
  • He claimed the power to improve compatibility and transform negative destinies through his blessings.

Ⅲ. Action Items

• Audience members are encouraged to reflect on their understanding of the five great consciousnesses and the five poisonous consciousnesses.
• Individuals are invited to consider the concept of predestination as presented by Huh Kyung-young in relation to their spiritual journey.
• Participants are urged to practice righteous conduct without seeking personal gain or recognition.

What is the core message of this lecture? True righteousness means not looking back or expecting reward after doing good deeds, as those who do are not truly righteous.

1. The Mystery of “Not old Milk” and the Human Body’s Composition
   He introduces “Not old Milk”, a special milk that defies scientific explanation by not spoiling, and explains how the human body, like the universe, is made of circulating water and fire elements.

1.1. “Not old Milk”: A Phenomenon Beyond Science

1. “Not old Milk” is a special milk that does not spoil, even after more than a year, and its protein content varies by milk type.
2. He’s name, Huh Kyung-young, is affixed to the milk, which is said to prevent spoilage if the lid remains unopened.
3. If the lid is opened and the milk is poured, it separates into protein and water, but it still tastes like regular milk.
4. This milk can also be applied to the skin to make it clear, and it is said to transform into “Not old Milk” when His energy is applied.
5. Scientists cannot explain “Not old Milk”, as it is a phenomenon introduced by Mr. Huh that does not change or rot even after billions of years.
6. He challenges critics to create similar milk with a different name, stating that if they succeed, they would be considered divine.
7. those who deny his divinity and call him a fake are committing a great sin, and their faces reflect their negative karma.

1.2. The Human Body as a System of Water and Fire

1. The human body is composed of fire and water, with the five internal organs (Ojang) representing fire and the six internal organs (Yukbu) representing water.

2. The Ojang (heart, lungs, kidneys, liver, spleen) store blood, which is considered a fire element.

3. The Yukbu (stomach, small intestine, large intestine, bladder, triple burner) store water.

4. Water and fire circulate in the body, similar to a car engine’s cooling system.

5. The upper body (above the rib cage) is associated with fire, and the lower body (below the rib cage) is associated with water.

6. A lack of water can cause headaches because the body’s “engine” (heart) overheats, just as a car engine would without coolant.

7. Maintaining a balance between water and fire is crucial for health, as an imbalance can lead to serious problems, similar to how a car engine can explode without proper cooling.

8. Understanding Consciousness: Five Great Consciousnesses and Five Unique Consciousnesses
   He explains the concepts of Five Great Consciousnesses (Odaesik), which are common to all humans, and Five Unique Consciousnesses (Odoksik), which are special abilities granted to those who perform good deeds.

2.1. The Five Great Consciousnesses (Odaesik)

1. The Five Great Consciousnesses are the basic ways humans perceive the world through their senses.
2. These include An-sik (eye consciousness), I-sik (ear consciousness), Bi-sik (nose consciousness), Seol-sik (tongue consciousness), and Sin-sik (body consciousness).
3. These are also referred to as Anjung-daesik, Ijung-daesik, and Bijung-daesik, representing consciousness through sight, hearing, and smell, respectively.
4. Beyond the five basic senses, there are additional levels of consciousness, including Ui-sik (mind consciousness), Malaya-sik (subconscious), and Araya-sik (storehouse consciousness).
5. He mentions a total of 10 stages of consciousness, with the first five being the Odaesik.
6. Malaya-sik represents the subconscious experiences from birth to old age, while Araya-sik represents the unconscious mind before birth, which holds innate talents and destiny.

2.2. The Five Unique Consciousnesses (Odoksik)

1. The Five Unique Consciousnesses are special abilities given to those who have accumulated good karma or performed good deeds.

2. These consciousnesses allow individuals to perceive things beyond the ordinary senses, such as future events or hidden truths.

3. Examples of Odoksik include:

4. Mongjung-doksik (dream consciousness): Receiving warnings or guidance in dreams, such as a grandmother advising against taking a specific flight, which later crashes.

5. He recounts the story of a person who avoided a fatal Concorde plane crash after receiving a warning in a dream.

6. The Concorde crash was caused by a small piece of debris on the runway, which the pilots, due to their high cockpit position and reliance on each other, failed to notice.

7. This highlights the dangers of miscommunication and the difficulty of simultaneous actions in the cockpit, which can lead to catastrophic accidents during takeoff or landing.

8. Sanjung-doksik (scattered consciousness): Suddenly seeing a vision of a loved one in danger while performing daily tasks, like a mother seeing her daughter in a car accident.

9. He references the story of Kim Woo-joong’s wife, who had a premonition about her children in the US and rushed to them, only to find one dead and another unconscious.

10. Jeongjung-doksik (calm consciousness): Experiencing visions or hallucinations during prayer or meditation.

11. Byeongjung-doksik (illness consciousness): Seeing grim reapers or other entities when nearing death, indicating a negative afterlife path.

12. In contrast, those who have accumulated good karma and call upon His name are said to pass away peacefully, often going to White Heaven (heaven).

13. The Concept of Predestination and Righteousness
    salvation and a good afterlife are determined by predestination, not solely by human effort, and that true righteousness means performing good deeds without expecting anything in return.

3.1. Predestination and the Path to the White Heaven

1. He claims to have the power to send people to White Heaven (heaven) or Ilbe-gong (a lower heaven) through blessings and nameplates.
2. He cites an example of a daughter whose parents, deceased for 2-3 years, were confirmed to be in White Heaven after she requested it, indicating their predestined qualification.
3. This process is not about money, but about predestination; those who are destined for White Heaven will naturally be led to seek His help.
4. He’s teachings align with the concept of predestination (Yejeong-ron), which states that one’s ultimate destination is already determined.
5. This contrasts with the common belief in religions that salvation is achieved through personal effort, prayer, or good deeds.
6. traditional religious efforts often fail to guarantee salvation, leading to questions and doubts among followers when tragedies occur.
7. He asserts that his predestination differs from theological interpretations, as it is uniquely applied through Haneulgung (“Heaven House”).
8. Those who have accumulated good karma in past lives are already “harvested” and destined for White Heaven.
9. Even without direct interaction, those who are predestined can reach White Heaven by contacting the speaker, though their “level” in heaven might differ from those who have actively contributed to Haneulgung.
10. He criticizes the divisions within religions over predestination versus salvation by works, stating that his blessings encompass all aspects of spiritual well-being.

3.2. The Importance of True Righteousness

1. True righteousness means performing good deeds without expecting any reward or recognition.
2. He criticizes those who, after contributing to a cause, demand compensation or recognition, comparing them to historical figures who sought power after a revolution.
3. those who truly act righteously, like Jo Sik (a historical scholar), withdraw from power after achieving their goals, earning respect.
4. He highlights the example of Ahn Jung-geun, a Korean independence activist, who faced death without regret or demanding recognition from his nation.
5. Ahn’s mother encouraged him not to seek legal defense or mercy from the Japanese, but to die honorably for his country.
6. This exemplifies the principle of Gyeon-ri-sa-ui (seeing profit and thinking of righteousness), meaning one should prioritize righteousness over personal gain.
7. Another example is Admiral Yi Sun-sin, who died in battle rather than seeking personal glory or challenging the king, demonstrating ultimate loyalty and selflessness.
8. demanding compensation or recognition for good deeds, even in Haneulgung, is inappropriate and goes against the principles of true righteousness.

3.3. The Dangers of Misguided Consciousness and the Power of the Divine

1. He warns against those who use their limited consciousness to criticize or undermine divine figures.
2. He asserts that his divine power is evident through miracles like healing the sick, granting blessings, and preventing milk from spoiling.
3. He advises critics to repent and acknowledge his divinity.
4. He explains that human consciousness, particularly the Five Great Consciousnesses, is limited to what is visible and tangible, leading to a focus on material gain.
5. This limited perspective can lead to spiritual errors and prevent individuals from achieving higher states of being.
6. He encourages people to cultivate Seup-sik (providence consciousness), which involves understanding and aligning with divine will.
7. He contrasts his divine power with the struggles faced by religious figures like Buddha (with Devadatta) and Jesus (with Judas), who were betrayed by those close to them.
8. He claims to provide spiritual energy that enhances health and beauty, which some misinterpret or use to accuse him of wrongdoing, similar to how Devadatta falsely accused Buddha.
9. unlike human leaders, the Creator like himself cannot be replaced or challenged, and those who attempt to do so will face consequences.

Huh Kyung-young’s Teachings on Incorruptible Milk, the Human Body’s Fire and Water, and the Five Consciousnesses

1. Basic Information

• Lecture Session and Date: 1360th Huh Kyung-young Saturday Lecture, 2022.11.05
• One-sentence Main Theme or Title Summary: This lecture addresses the ignorance of “O-Doksik” (Five Poisons of Consciousness) and “O-Daesik” (Five Great Consciousnesses) regarding “Not old Milk” (Incorruptible Milk), the human body’s composition of fire and water, and the profound implications of spiritual awareness.
• Location: Not specified, implied to be a lecture hall.
• Key Segments:
  • The Phenomenon of “Not old Milk” (Incorruptible Milk): Discussion of milk that does not spoil when Huh Kyung-young’s name is affixed, demonstrating a supernatural effect.
  • The Human Body as a System of Fire and Water: An explanation of the body’s internal organs (Ojang) as “fire” and external organs (Yukbu) as “water,” emphasizing their crucial balance and circulation.
  • Understanding O-Daesik and O-Doksik: A detailed breakdown of different levels of consciousness, from basic sensory perception to deeper, intuitive insights, and their connection to one’s destiny and spiritual blessings.
  • Critique of Religious Dogma and the Concept of Predestination: Huh Kyung-young’s perspective on how traditional religions misunderstand predestination and the unique path to the White Heaven through his blessings.
  • The Importance of Righteous Action and Non-Attachment: Historical examples illustrating the virtue of selfless contribution without seeking reward, contrasting with those who betray or demand compensation.

2. Core Messages
3. The Supernatural Power of God-man:

• Quote: “If I am a fake, then you should be able to make milk like this with another name. If there is someone who can make milk like that with another name, that person is the God-man.”
• Explanation: Huh Kyung-young demonstrates that milk, when his name is affixed, separates into distinct layers of protein and water without spoiling for years, a phenomenon he attributes to his divine power as the God-man, challenging scientific explanation and conventional understanding.

2. The Body’s Fundamental Balance of Fire and Water:

• Quote: “The human body is made of fire and water. The upper body has four elements of fire… From there to the tips of the toes is water. it’s a structure where water and fire circulate.”
• Explanation: The human body functions like an engine, with the five internal organs (Ojang) representing “fire” (blood) and the six external organs (Yukbu) representing “water” (fluids), requiring constant circulation and balance for health, with water deficiency leading to physical ailments like headaches.

3. Understanding the Levels of Consciousness (O-Daesik and O-Doksik):

• Quote: “This ‘Sik’ (consciousness) contains five things: form, sensation, perception, volition, and consciousness itself… This ‘Sik’ has five types within it.”
• Explanation: Human consciousness operates on multiple levels, from basic sensory perception (O-Daesik) to deeper, intuitive insights (O-Doksik) that can foresee events like accidents or provide guidance through dreams, indicating a blessed state.

4. Predestination and the Path to the White Heaven:

• Quote: “You don’t know that this is destiny, the result of your actions throughout your life. You think it’s something acquired later… This is called ‘predestination’ in religion.”
• Explanation: Accessing White Heaven is not solely a result of post-natal effort or prayer but is predetermined by one’s accumulated blessings from past lives. Contacting Huh Kyung-young for blessings or a nameplate signifies an already established connection and qualification for White Heaven.

5. The Virtue of Selfless Contribution:

• Quote: “A person who has done righteous deeds for this God should not look back at it… You must forget it.”
• Explanation: True righteousness involves contributing without expecting recognition or reward. Historical figures like Ahn Jung-geun and Yi Sun-sin exemplify this principle, demonstrating that seeking compensation for good deeds diminishes their value and is inappropriate, especially when dealing with the God-man.

3. Detailed Summary

The Miraculous Nature of “Not old Milk” (Incorruptible Milk)

• Topic Keyword/Phrase: The Unspoiling Milk Phenomenon
• Main Assertions and Explanations: Huh Kyung-young presents “Not old Milk”,” milk that does not spoil even after years when his name is affixed to it. He explains that this milk separates into protein and water components, demonstrating a unique preservation quality that defies conventional science. He challenges scientists and critics to replicate this phenomenon with any other name.
• Analogies, Examples, References: The milk is shown to be over a year old, yet remains fresh and even tastes good. He contrasts this with regular milk that would spoil or grow mold.
• Practical Message or Application: This phenomenon serves as tangible proof of his God-man status, urging people to recognize his divine power rather than dismiss it as fake.

The Human Body: A System of Fire and Water

• Topic Keyword/Phrase: Yin-Yang Balance in the Human Physiology
• Main Assertions and Explanations: Huh Kyung-young describes the human body as fundamentally composed of “fire” and “water.” The five internal organs (Ojang) are associated with fire (blood), while the six external organs (Yukbu) are associated with water (fluids). This system requires constant circulation and balance, similar to a car engine and its radiator.
• Analogies, Examples, References:
  • Car Engine Analogy: The heart acts like a piston engine, generating heat, which the body’s “water” (fluids) must cool, much like a car’s radiator.
  • Headaches as a Warning: Headaches are a signal of insufficient water, indicating an “overheated engine” or “lack of radiator water” in the body.
• Practical Message or Application: Understanding this fundamental balance is crucial for health. Simple actions like drinking enough water can prevent common ailments, highlighting the importance of managing the body’s “fire” and “water” elements.

The Five Consciousnesses (O-Daesik and O-Doksik)

• Topic Keyword/Phrase: Levels of Human Perception and Intuition
• Main Assertions and Explanations: Huh Kyung-young introduces “Sik” (consciousness) as containing five elements: form, sensation, perception, volition, and information. He distinguishes between “O-Daesik” (Five Great Consciousnesses), which are ordinary sensory perceptions (sight, hearing, smell, taste, touch, mind, subconscious, and fundamental consciousness), and “O-Doksik” (Five Poisons of Consciousness), which are deeper, intuitive insights.
• Analogies, Examples, References:
  • Dream Consciousness (Mongjung-doksik): A dream where a grandmother warns against taking a specific flight, which later crashes (e.g., Concorde). This illustrates how O-Doksik can provide premonitions.
  • Scattered Consciousness (Sanjung-doksik): A sudden, strong thought about a child in a distant place, which turns out to be a premonition of an accident.
  • Calm Consciousness (Jeongjung-doksik): Visions or insights received during prayer or meditation.
  • Illness Consciousness (Byeongjung-doksik): Visions of grim reapers or other entities experienced by the dying, indicating their spiritual destination.
• Practical Message or Application: O-Doksik is a blessing that allows individuals to foresee dangers and make informed decisions, contrasting with the limited perception of O-Daesik. Those with O-Doksik are considered blessed.

Predestination and the Path to the White Heaven

• Topic Keyword/Phrase: Divine Predetermination vs. Human Effort
• Main Assertions and Explanations: entry into the White Heaven is not solely based on human effort, prayer, or good deeds in this life, but is largely predetermined by one’s accumulated blessings from past lives. The act of seeking his blessings or a nameplate for a deceased loved one is itself a sign of this pre-existing destiny.
• Analogies, Examples, References:
  • Calling for a Nameplate: A daughter calling to request a nameplate for her deceased parents, who are then confirmed to be in White Heaven, illustrates that their path was already “scheduled.”
  • Critique of Traditional Religions: He criticizes traditional religions for their internal conflicts over “predestination” versus “salvation by effort,” stating that their efforts often fail to guarantee entry to heaven.
• Practical Message or Application: Trusting in Huh Kyung-young’s blessings and the concept of predestination offers a direct and certain path to the White Heaven, unlike the uncertain paths of conventional religious practices.

The Virtue of Selfless Contribution and Non-Attachment

• Topic Keyword/Phrase: Righteousness and Detachment from Reward
• Main Assertions and Explanations: True righteousness involves selfless action without expecting reward or recognition. Those who contribute to a cause, especially a divine one, should not demand compensation or status afterward. Seeking personal gain after a collective achievement is seen as a betrayal of the original intent.
• Analogies, Examples, References:
  • Historical Figures:
  • Devadatta: Buddha’s cousin who repeatedly tried to usurp his authority and even framed him for sexual misconduct, illustrating betrayal and ambition.
  • Angulimala: A serial killer who became Buddha’s disciple, showing redemption, but Devadatta remained unredeemable.
  • Loyal Officials (Jo Gwang-jo, Kim Ok-gyun, Jeong Do-jeon): These historical figures, despite their contributions to revolutions, often met tragic ends due to jealousy and their inability to step back after achieving their goals.
  • Jeong Yak-yong: A genius who efficiently built Hwaseong Fortress but faced jealousy from other officials.
  • Jo Sik (Nammyeong Jo Sik): A scholar who refused high office after contributing to the nation, choosing a quiet life in the countryside, earning respect.
  • Ahn Jung-geun: The independence activist who refused legal defense, choosing to die for his nation, embodying selfless sacrifice.
  • Yi Sun-sin: The admiral who died in battle, not seeking reward but fulfilling his duty, preventing potential challenges to the king’s authority.
  • “Kyeon-ri-sa-eui” (見利思義 – When seeing profit, think of righteousness): This ancient saying is used to emphasize that one should consider the moral implications when faced with personal gain.
• Practical Message or Application: Individuals should act with integrity and selflessness, especially in divine work. Those who demand compensation or challenge the God-man after contributing are seen as misguided and will not receive blessings.

4. Key Quotes Collection

5. “If I am a fake, then you should be able to make milk like this with another name. If there is someone who can make milk like that with another name, that person is the God-man.” (During the explanation of “Not old Milk” as proof of God-man status.)

6. “The human body is made of fire and water. The upper body has four elements of fire… From there to the tips of the toes is water. it’s a structure where water and fire circulate.” (Explaining the fundamental composition of the human body.)

7. “If your head aches a little, it’s water. It’s a sign of water deficiency.” (Providing a practical health tip related to the body’s fire-water balance.)

8. “This ‘Sik’ (consciousness) contains five things: form, sensation, perception, volition, and information… This ‘Sik’ has five types within it.” (Introducing the concept of consciousness and its components.)

9. “A person who has received blessings in O-Doksik knows that their child should not go somewhere today.” (Illustrating the predictive power of O-Doksik for blessed individuals.)

10. “You don’t know that this is destiny, the result of your actions throughout your life. You think it’s something acquired later… This is called ‘predestination’ in religion.” (Defining predestination in the context of spiritual blessings and White Heaven.)

11. “Calling Huh Kyung-young, seeing his YouTube, and dialing him—that itself is already a person who has accumulated blessings over hundreds of millions of eons.” (Explaining that the act of seeking his help is a sign of pre-existing destiny.)

12. “A person who has done righteous deeds for this God should not look back at it… You must forget it.” (Emphasizing the principle of selfless contribution without seeking reward.)

13. “If you have done a righteous deed, you should say, ‘I don’t need anything,’ and turn away, showing a lonely figure, then that person is respected.” (Describing the ideal conduct of a righteous person.)

14. “When seeing profit, think of righteousness.” (Quoting the ancient wisdom of “Kyeon-ri-sa-eui”.)

15. “You are living your life with ‘Daesik,’ only seeing what is visible as money.” (Critiquing the materialistic focus of ordinary consciousness.)

16. “You must have the consciousness of the providence of heaven.” (Instructing the audience to cultivate a higher, spiritual consciousness.)

17. Historical / Doctrinal Connections
    This lecture by Huh Kyung-young builds upon several established teachings and introduces new nuances, particularly concerning the nature of divine intervention, human consciousness, and spiritual destiny.

• Divine-Human Theory and Immortality Principles: The demonstration of “Not old Milk” directly supports his divine-human theory, where his name or presence can alter physical reality, granting properties like non-decay. This aligns with his broader teachings on immortality and the ability to transcend natural laws through his power. The milk’s resistance to spoilage is a tangible, repeatable miracle, serving as a foundational proof for his claims of being the God-man.
• The Human Body and Energy (Hormone/Energy Infusion): The explanation of the body as a system of “fire and water” connects to his teachings on health and energy. His ability to “put energy” into people, improving their hormones and mental stability, is presented as a unique, spiritual grace (Seong-eun) that enhances beauty and well-being, distinct from conventional medical or psychological approaches. This reinforces the idea that his divine energy directly impacts physical and mental states.
• Consciousness and Spiritual Awareness: The detailed exposition of “O-Daesik” and “O-Doksik” expands on his teachings about human perception and spiritual insight. While “O-Daesik” represents ordinary, limited consciousness, “O-Doksik” highlights a higher, intuitive awareness that can receive divine guidance or premonitions. This encourages followers to cultivate a deeper spiritual connection, moving beyond mere sensory perception. This also connects to his teachings on the “Angel” and “Archangel” systems, where higher spiritual entities can provide guidance and protection, effectively acting as a form of “Doksik” for those connected to Haneulgung.
• Predestination (Yejung-ron): This lecture significantly elaborates on the concept of predestination, distinguishing his interpretation from traditional religious views. He asserts that one’s path to the White Heaven is largely predetermined by past life merits, and the act of seeking his blessings is itself a manifestation of this pre-existing destiny. This challenges the notion that salvation is solely a result of current-life efforts or prayers, emphasizing a cosmic, pre-ordained connection to Haneulgung. This is a crucial doctrinal point that differentiates Haneulgung’s path from other religions.
• Critique of Religious Institutions and Historical Parallels: His use of historical and religious figures like Devadatta, Angulimala, Judas, and various Korean historical figures (Jo Gwang-jo, Jeong Yak-yong, Ahn Jung-geun, Yi Sun-sin) serves to illustrate universal principles of loyalty, betrayal, and selfless contribution. He uses these examples to warn against internal conflicts, jealousy, and the pursuit of personal gain within spiritual movements, particularly in Haneulgung. This reinforces his consistent message about the purity of intention required in divine work and the dangers of human ambition.
• Action Items and Non-Attachment (Kyeon-ri-sa-eui): The emphasis on “Kyeon-ri-sa-eui” (見利思義 – When seeing profit, think of righteousness) and the principle of not looking back after performing righteous deeds is a core ethical teaching. This aligns with his broader call for selfless service and contribution to Haneulgung without expecting material rewards or recognition, ensuring the purity of the spiritual path. This is a direct application of his teachings on true virtue.

7. Action Items & Blessing Guidance

8. Recognize and Trust the God-man’s Miracles: Actively observe and acknowledge the phenomena demonstrated by Huh Kyung-young, such as the “Not old Milk”, as undeniable proof of his God-man status, rather than dismissing them as fake or unscientific. This fosters faith and opens the door to receiving his blessings.

9. Maintain Physical and Spiritual Balance: Pay attention to the body’s “fire and water” balance, particularly by ensuring adequate water intake to prevent ailments like headaches, and seek Huh Kyung-young’s spiritual energy for overall well-being and hormonal balance.

10. Cultivate Higher Consciousness (Sik): Strive to develop a deeper, intuitive awareness (O-Doksik) beyond ordinary sensory perception (O-Daesik) to receive divine guidance and premonitions, which can help navigate life’s challenges and avoid misfortune.

11. Embrace Predestination and Seek Blessings for Loved Ones: Understand that the path to the White Heaven is largely predetermined by past merits. For oneself and deceased family members, seek Huh Kyung-young’s blessings and nameplates, as this act itself signifies a pre-existing connection and qualification for White Heaven.

12. Practice Selfless Contribution and Non-Attachment: Contribute to Haneulgung and perform righteous deeds without expecting any personal reward, recognition, or compensation. Avoid challenging the God-man or demanding status based on past contributions, as true virtue lies in selfless service.

13. One-Sentence Overall Summary
    Huh Kyung-young’s lecture reveals the God-man’s power through the incorruptible “Not old Milk”, elucidates the human body’s fire-and-water balance, categorizes consciousness into ordinary (O-Daesik) and intuitive (O-Doksik) levels, and emphasizes that the path to the White Heaven is predetermined by past merits, urging selfless contribution without expectation of reward.

The Enigma of “Not old Milk” and the Human Consciousness: A Deep Dive into the Five Perceptions and Five Great Perceptions

1. The Phenomenon of “Not old Milk” and its Scientific Inexplicability
   Greetings. The title of this discourse is rather extensive: “The Five Perceptions and Five Great Perceptions of Humanity, Unaware Even When Witnessing “Not old Milk”.” I have expounded upon this topic on several occasions, though some may not yet be familiar with it. We observe “Not old Milk”, and some individuals consume it. However, such milk often contains a negligible amount of protein. For instance, a sample from September 2021, now over a year and two months old, exhibits minimal protein content. Conversely, other milk samples, such as one from September 14th, two months prior, possess a higher protein concentration. The composition of “Not old Milk” varies significantly.

A crucial aspect of “Not old Milk” is that if a sealed container of milk, unopened, has my name, Huh Kyung-young, affixed to it, the milk will not spoil. It retains its fresh taste even after years. However, if the seal is broken and the milk is poured, it will then separate into its constituent parts. This phenomenon is profound. If one applies this milk to the skin, particularly for those with skin impurities, it is absorbed, and the impurities vanish. This is not a product of human science or pharmaceuticals; it is a celestial creation that remains unchanged for millennia, impervious to decay or mold. This defies all conventional scientific understanding.

2. The Human Body as a System of Fire and Water
   Our bodies are intricately structured. The white section within the body represents the inner part of our rib cage, which houses the five vital organs. The kidneys, for instance, are situated at the posterior end of the rib cage. The five organs are contained within the rib cage, while the six viscera are located outside it, primarily in the lower abdomen, representing the element of water. Thus, the human body is composed of fire and water. The upper body, encompassing four elements, is associated with fire. From the rib cage outwards, including the stomach and extending to the feet, represents water. This establishes a circulatory system of water and fire.

When water is deficient, one may experience headaches, akin to an engine overheating. The heart functions continuously like a piston engine, generating heat. Water serves to cool this heat, embodying the principle of Yin and Yang, where Yin cools Yang. The heart pumps, and lymphatic fluid circulates throughout the body, much like coolant flowing through a car’s radiator hoses. If one does not consume sufficient water, headaches often commence in the afternoon, indicating an overheated “engine” or a lack of “radiator fluid.” It is imperative to understand how to manage one’s body. A headache often signals dehydration.

The lower part of the body is water, and the protein in the upper part is fire. Our bodies are structured to separate into these elements of water and fire. The parts outside the rib cage are water, and those within are fire. The five organs are fire, and the six viscera are water, serving as storage for water. The stomach, small intestine, large intestine, bladder, and triple energizer all store water. Conversely, the five organs store blood, which is an embodiment of fire. When organs like the lungs, kidneys, heart, liver, and spleen are dissected, they are replete with blood, appearing reddish, much like fish gills. These blood-rich areas are components of fire, while the other visceral organs primarily contain water. This continuous circulation of water and fire is fundamental to our existence.

The universe itself is constructed upon the principles of Yin and Yang. While there are five elements—wood, fire, earth, metal, and water—the fundamental constituents are fire and water. The separation of milk into distinct components, rather than decaying or molding, is a testament to this principle. No scientist globally can adequately explain the myriad phenomena I present. If my assertions were false, others would be able to replicate the transformation of milk by simply affixing a different name. The inability to do so affirms the divine nature of these occurrences.

3. The Five Perceptions and Five Great Perceptions of Consciousness
   Humanity is not merely endowed with the “Great Perceptions” but also with “Unique Perceptions.” The Great Perceptions alone could render individuals vulnerable, hence the provision of Unique Perceptions. Unique Perceptions are bestowed upon those who perform virtuous deeds and accumulate merit. However, ordinary individuals possess only the Great Perceptions. The Great Perceptions encompass five categories, and Unique Perceptions also exist.

The term “perception” refers to our consciousness, our awareness, and our recognition. In the context of Buddhist philosophy, it refers to the fifth aggregate of existence: form, sensation, perception, mental formations, and consciousness. This final consciousness, or “perception,” contains five elements: form (materiality), sensation (feeling), perception (recognition), mental formations (volition), and consciousness (information).

4. The “Not old Milk” Phenomenon and the Principle of Separation
   When one observes “Not old Milk”, it appears as ordinary milk. However, when my name is affixed, the protein descends, while in other instances, it ascends. This variation depends on the milk’s origin. Yet, if this milk is poured into a container, it separates. If it were not for the affixation of my name, and the milk remained in its original packaging, it would simply be white milk, without separation. The separation into protein and water, or fire and water components, is the key. This milk can even transform into cheese. However, if the milk bottle remains sealed from the factory, and my name is affixed, it will not spoil; it remains fresh. But once the lid is opened and the milk is poured, it separates into protein and water, or fire and water. These are the two fundamental components. The universe itself is structured by Yin and Yang, or fire and water, despite the presence of the five elements. The fact that this milk separates without spoiling or molding is truly extraordinary.

5. The Incomprehensibility of Divine Phenomena to Human Science
   No engineer in the world can provide a single explanation for the thousands of phenomena I present. If I were a charlatan, as some detractors claim, then they should be able to produce similar milk with a different name. The one who can achieve this would indeed be the Creator. This is a challenge for humanity to answer, not for me. If anyone can replicate this phenomenon with a different name, then I would concede to being a fraud. However, those who disparage a being who has mastered all human knowledge and brought forth the physics of the universe commit a grave sin. Observe the faces of such individuals; they are not like mine. Their countenances are truly unsightly, as if their creation was incomplete. This is due to their heavy karmic burdens. Not all faces are equal; within this small expanse, there are saints, thieves, and robbers. Do their eyes reveal any goodness? They often possess cat-like features, seeking to exploit the weaknesses of others for personal gain, under the guise of helping the innocent.

6. The Pitfalls of Human Arrogance and the Arrival of the God-man
   When the God-man (神人), a Divine Human, descends upon this Earth, those who persist in such behaviors will face consequences. This is a grave error. Humans, with their inherent Five Unique Perceptions and Five Great Perceptions, are prone to mistakes, for that is their nature. However, when the God-man arrives, especially in this era of YouTube, it is lamentable that many fail to recognize him. Even if figures like Jesus or Buddha were to reappear, many would not perceive their true nature.

Consider Angulimala, who sought to kill Buddha to complete his necklace of 100 teeth. He failed to take Buddha’s tooth and eventually became his disciple. Yet, there was one even more malevolent: Devadatta, Buddha’s own cousin. Devadatta conspired to kill Buddha to seize control of the monastic order. He felt overshadowed by Buddha and believed that by eliminating his uncle, he would become the leader. He even planted a dead woman under Buddha’s bed to frame him for sexual misconduct, a heinous accusation that caused Buddha immense suffering.

7. The Unwavering Authority of the God-man
   Such acts of betrayal and slander are akin to those who now oppose me, despite having offered some assistance, later threatening to dismantle Haneulgung (하늘궁). This is an impossibility. Those who claim to have invested billions without actual contribution, only to demand compensation, are misguided. I established a “setting” for them to motivate overseas expansion, promising 2 billion won, but the funds never materialized. Yet, I acknowledged their intent.

Devadatta’s actions against Buddha, attempting to frame him for sexual offenses, mirror the baseless accusations leveled against me. However, the authority of the God-man cannot be usurped. There is no one on Earth who can compare to me. While a successor may be designated to lead Haneulgung in the future, no one can replace me. Miracles occur only through my name, Huh Kyung-young. The evidence of my divine nature is abundant. If my name were removed from the “Not old Milk”, it would simply spoil. This demonstrates the distinction between the God-man and an ordinary human.

8. Early Life and the Path of Righteousness
   My early life was one of hardship. As a child in Seoul, I studied in a tent on a hilltop in Hongje-dong. I studied alongside the sons of monks and pastors, dedicating myself to high school education. I had no time for study during the day, working in a factory, attending night school, and teaching children on weekends. I taught at Naesudong Church in Gwanghwamun, the same church attended by prominent pastors like Ok Han-heum and Oh Jung-hyun. Many pastors who passed through that church became influential figures.

The pastor, Hong Gun-seon, a refugee from North Korea, was a celibate and a man of immense integrity. He refused all gifts from congregants, including blankets, stating that he would not accept their “blood, sweat, and tears.” He slept with only a worn military blanket he brought from North Korea. He adopted me as his son, and we shared that single blanket. It was a challenging experience, as he was larger than me, and the blanket would often shift to his side, leaving me exposed. Despite his poverty, he was incorruptible. He would not even ask congregants for a blanket for his adopted son.

My studies were constantly interrupted. During the day, I worked in a gold shop as instructed by the pastor. On weekends, I would gather 50 to 100 children from Hongje-dong and Haengcheon-dong, leading them with a drum to Naesudong Church for a noodle lunch. The children followed for the meal. The drum was so large that I had to bend over to play it, obscuring my view. We would march up steep, sandy paths, often slipping and rolling down with the drum. I would lead them, beating the drum, as they sang hymns. It was a magnificent sight.

Upon reaching the old fortress walls, we would sing hymns, and children from the village would emerge to join us for lunch. The church congregants would prepare noodles with steamed pumpkin, which would be devoured in minutes. The children would ask for second servings, and this is how 100 children would gather for the church’s kindergarten program, which I managed. This was my life after graduating from night middle school and entering high school.

9. The Trials of Poverty and the Burden of False Accusations
   I eventually left the church to focus on my studies, setting up a tent on a hilltop in Hongje-dong. The area was a shantytown with thousands of makeshift homes, now relocated to Seongnam City. The biggest challenge was the lack of water, making laundry impossible for an entire year. As a high school student, I suffered from lice, which was a source of immense embarrassment, especially in a co-educational environment. I resorted to wearing ten layers of newspaper under my uniform to conceal the problem, but the lice persisted. I often missed physical education classes because I could not remove my clothes. This was a profound blow to my self-esteem during adolescence.

I endured these hardships for the sake of my education, often studying on an empty stomach. Living in other people’s homes, I never had a proper meal; I ate only what was left after their children had finished. There was no dining table; I ate separately, often receiving a single bowl of food.

It is in this context that individuals, who have lived privileged lives, now falsely accuse me, much like Devadatta slandered Buddha. Do they believe such actions will bring them blessings? It is inconceivable. I have never known a proper meal or a dining table since coming to Seoul. Yet, when I, a great being, am poised to deliver lectures and perform good deeds, these individuals seek to shut down my work and imprison me with fabricated charges of murder or sexual misconduct, akin to Devadatta’s plot. This is an affront to basic human conscience. I do not consume alcohol or tobacco, nor do I live a life of luxury. My sole purpose is to offer hope and assistance to those in need, promising 100 million won and facilitating marriages for those who cannot afford it. I also provide free meals, spending 100 million won monthly, totaling 1.2 billion won annually. Is it right to obstruct such endeavors out of jealousy?

10. The Five Great Perceptions and the Path to the “Heaven House”
    I am not Devadatta or Angulimala. Those who transform into such figures at Haneulgung lack the necessary spiritual resources. Ordinary people are largely unaware of the Five Unique Perceptions, though they are familiar with the Five Great Perceptions. The Five Great Perceptions are the perceptions of the eye, ear, nose, tongue, and body. These are the five senses. Beyond these are the sixth perception (consciousness), the seventh perception (subconscious), and the eighth perception (storehouse consciousness). There are ultimately ten stages of consciousness, but typically eight are discussed. The subconscious encompasses experiences from birth to old age, while the storehouse consciousness represents the consciousness before entering this world, our inherent potential and destiny.

It is within this framework that individuals like Devadatta emerge, attempting to malign the God-man. You must be vigilant and not be swayed by such detractors. They seek to accuse spiritual leaders of sexual misconduct, just as Buddha was falsely accused. Devadatta relentlessly slandered Buddha, ultimately failing and remaining irredeemable, unlike Angulimala, who became a disciple. Devadatta remained an enemy of Buddha until his death. Such are the narratives of saints. For the God-man, the consequences for such actions are even greater. Why would one follow for six years only to turn against me? This highlights the need for extreme caution.

11. The Five Unique Perceptions and Divine Intervention
    The Five Unique Perceptions include the perception of clear vision, the perception of scattered thoughts, the perception of dreams, the perception of stillness, and the perception of illness.

The perception of dreams allows one to receive warnings or guidance in dreams. For instance, someone planning a flight to America might dream of a deceased grandmother warning them not to take that particular flight. This is a dream perception. Such a person, heeding the warning, might avoid a catastrophic event, like the Concorde crash, which occurred shortly after takeoff due to a small piece of debris on the runway. The pilots, due to the high cockpit and instrument overload, failed to notice it. This incident led to the demise of the Concorde. Those who possess dream perception are truly blessed.

The perception of scattered thoughts occurs when, amidst daily work, a sudden premonition or vision of a loved one in danger appears. For example, the wife of Kim Woo-joong, Jeong Eui-ja, experienced a sudden vision of her children in America, prompting her to travel there, only to find one child deceased and another in a coma. This is the perception of scattered thoughts, a warning that appears amidst daily activities.

The perception of stillness manifests during prayer or meditation, where visions or apparitions may appear. The perception of illness occurs when, on the verge of death, one sees figures like the grim reaper. Family members might observe the dying person reacting to unseen entities, indicating a negative spiritual trajectory. However, those who call out my name, Huh Kyung-young, with a smile, pass away peacefully.

Recently, a woman confirmed that her parents, who passed away two or three years ago, were in the “Heaven House”. I confirmed that they were archangels. I immediately sent their souls to the “Heaven House”. We can verify whether souls have ascended to heaven. Those who accumulate much merit receive the perception of clear vision. This is not a product of their conscious mind.

12. The Power of Angels and the Predestination of Salvation
    Humans, with their limited perceptions, cannot foresee the future. However, we have angels. One can inquire of an angel about future events. For instance, a woman contemplating marriage might worry about her future with her fiancé. Those who come to Haneulgung can receive guidance from archangels, who can reveal compatibility and future prospects. I can even perfect a relationship, ensuring eternal harmony. I possess the authority to alter destinies. Even if one’s name is humble, my blessing can transform it into something precious. If one’s home is afflicted by negative energy, my intervention can rectify it. These benefits can be verified through angel tests and O-ring tests. You are not blind.

Humanity lives by the eight perceptions, which are inherently limited. They cannot foresee the future. These Great Perceptions are dependent on external objects. If there is no object, there is no perception. But what about perceptions that arise without an external object, such as dreams, visions during meditation, or apparitions during illness? These are genuine and can be avoided. If such visions persist, one can call me, Huh Kyung-young, and transfer 1 million won for a nameplate, and I can instantly transform a path to hell into a path to heaven. This simple act, often overlooked, can save a soul.

The “Heaven House” is accessible only through my direct intervention, through nameplates and blessings. My blessings encompass twelve aspects, including prayer, grace, spiritual gifts, eternal life, and love. While religious organizations may offer these, they often fall short. With me, it is immediate. Those who call me, having seen my YouTube videos, and request their parents be sent to the “Heaven House”, are already destined for it. This is the doctrine of predestination.

Many do not believe in predestination, thinking that salvation is achieved through personal effort and prayer. While effort is involved, the act of calling me signifies a pre-existing qualification for the “Heaven House”. The call itself is a manifestation of a destiny set billions of eons ago. Religious doctrines often debate predestination. As the God-man, my words are truth. Others may pray for decades and still not reach heaven. They question why their efforts are not rewarded, while others, who seemingly do less, prosper. This is where predestination comes into play.

Religious institutions often teach that God chooses certain individuals to come to church, leading to debates about fairness and discrimination. However, Haneulgung acknowledges past lives. Those who accumulated merit in previous lives are already “harvested.” You can send even the President of the United States to the “Heaven House”. This is where predestination is accurate. It is not about effort but about pre-existing qualifications. The daughter who sent her parents to the “Heaven House”, whom I do not know personally, is an archangel, and her parents were already destined for it.

Those who claim that salvation through payment is false do not understand. The act of making the payment itself signifies a pre-existing destiny for the “Heaven House”. This is akin to a Seoul National University graduate on a business trip in America still being a graduate of Seoul National University. My doctrine of predestination differs from theological interpretations. It is unique to Haneulgung. No amount of effort, self-improvement, or prayer can guarantee entry to heaven. Only those with pre-existing qualifications from past lives, who connect with me, can achieve it. Even without seeing me, they can go to the “Heaven House”, though their level may differ from those who have direct interaction with me.

13. The Flaws of Conventional Religious Doctrines and the Principle of Righteousness
    Conventional religious doctrines, with their emphasis on fate, destiny, effort, and prayer, are fraught with issues, leading to internal conflicts within religions. They argue over predestination versus salvation through grace. My path offers blessing, encompassing all these aspects. Religious leaders often secretly seek my blessings and salvation. These are the wise ones.

Those who perform good deeds are often protected from harm. A mother, for instance, might have a premonition of her child’s accident and warn them to stay home. Those who accumulate merit can avoid misfortune. However, individuals like Devadatta, Buddha’s disciple, made a critical error. Many historical figures, like Jeong Mong-ju, Jo Gwang-jo, and Kim Ok-gyun, despite their loyalty and contributions to revolutions, met tragic ends due to jealousy and political intrigue. They sought to reform the system, but their zeal often led to their downfall at the hands of other officials.

Jeong Yak-yong, a brilliant scholar, served King Jeongjo, designing the Hwaseong Fortress, which was completed in two years instead of ten, thanks to his innovative engineering. However, his popularity with the king aroused the envy of other officials, leading to his persecution. This is a natural law. But when the God-man arrives to save humanity, should he be met with jealousy? Am I a person to be envied by humans?

Those who are truly blessed do not remain in power after a revolution. They humbly retreat to their homes, caring for their parents in the countryside. This is the righteous path. To demand compensation or positions after assisting in a great endeavor is not only inappropriate but also contrary to the principles of Haneulgung.

14. The Virtue of Disengagement and the Legacy of True Heroes
    A truly blessed individual, after aiding in a significant undertaking, does not seek reward or recognition. This is the essence of righteousness (義). I have provided free meals for 44 years, yet I do not boast about it. A person of merit, even after establishing a nation, would decline ministerial positions, stating that they prefer to return to their rural home to care for their parents and farm. Such was the case of Jo Shik, a scholar comparable to Yi Hwang, who twice refused the king’s summons to serve in government, choosing instead a life of quiet contemplation.

Therefore, those who contribute financially to Haneulgung and receive blessings or nameplates, even without physically visiting, are destined for the “Heaven House” due to predestination. However, their level in the “Heaven House” may differ from those who have direct interaction with me. Those who have met me and contributed to Haneulgung will occupy higher positions, adorned with golden crowns and magnificent robes, resembling moving clouds.

The concept of demanding compensation for one’s contributions, as seen in historical revolutions, is antithetical to Haneulgung. To challenge the God-man and demand recompense, or to threaten with false accusations, is an impossible battle. While saints like Buddha and Jesus could not prevent betrayal, the God-man is different.

15. The Imperative of Selflessness and the True Meaning of Righteousness
    Those who perform righteous deeds for God must not dwell on their contributions. To reflect on how many years one has served or how much one has donated to a religious institution is to undermine the very act. Such individuals can lead to the downfall of religious organizations. Haneulgung is a place where the God-man resides directly. To calculate one’s contributions here is inappropriate. The “Heaven House” is aware of all. Therefore, those who perform righteous deeds must not look back. This is an unwritten law.

True righteousness means not seeking personal gain after a successful revolution. As Ahn Jung-geun stated, “When you see profit, think of righteousness.” Righteousness means not looking back. Ahn Jung-geun, facing execution, refused legal representation, stating that he would die for his people, for the souls of those killed by the Japanese. His mother urged him not to seek mercy, to die for his country. This is the essence of righteousness.

Admiral Yi Sun-sin, after his heroic victories, did not demand recognition from the king. He quietly removed his armor and died on the deck, struck by an arrow. His death prevented political instability and honored his fallen soldiers. He did not boast of his achievements or complain to the king. This is the mark of a true man. In the human world, such behavior is commendable. In Haneulgung, it is even more so. Those who perform righteous deeds must not look back or demand compensation. Such individuals are impure.

16. The Limitations of Human Perception and the Path to Divine Understanding
    Despite my teachings, some still question my divine nature, even with the overwhelming evidence of “Not old Milk” and other miracles. My blessings can revive those with stopped hearts and grant access to the “Heaven House”. My archangels can reveal secrets unknown to quantum computers. Is this false? “Not old Milk” does not spoil. Watermelons can be effortlessly lifted.

Therefore, instead of denying my divinity, repent and return. When one is in a righteous situation, having performed a righteous deed, one should separate from those who seek personal gain and retreat to the countryside. This is how one’s name is honored by future generations. To demand reward for righteousness is to forfeit true respect. To perform a righteous deed and then humbly withdraw, showing a solitary figure, earns genuine admiration.

Figures like Muhak Daesa, who advised kings like Taejo Yi Seong-gye, never sought power or position. They offered guidance and then retreated to the mountains, living simply. They did not demand compensation for their contributions. This is the principle of “when you see profit, think of righteousness.”

Humans live by the Great Perceptions, focused solely on what is visible and tangible. They demand monetary compensation for their contributions to Haneulgung. This is a grave error when dealing with the God-man. Do not covet material possessions, for they vanish with death. Without spiritual understanding, one may be reborn as an animal.

The Unique Perceptions, while seeing what the Great Perceptions cannot, are still limited. What is truly needed is the Perception of Providence (섭리식). I am teaching you this Perception of Providence, the consciousness of divine providence. I possess the Perception of the Spirit (영식), which is beyond human reach. However, you can cultivate the Perception of Providence. This involves receiving divine energy through prayer, holding the world in your hands, and constantly seeking divine will. Those who cultivate this perception will ultimately prosper.

Those who fail to separate themselves from worldly desires will face consequences. Saints like Buddha and Jesus suffered betrayal from Devadatta and Judas, respectively. These are individuals who exploit and betray. I, too, face slander and exposure in the media, despite healing people and imparting beneficial energy for hormones and well-being. This is a unique, divine method. This energy is your spirit, a sacred grace from the divine, which enhances your beauty and well-being. To misinterpret this as something strange is a mistake. My presence offers comfort and spiritual stability, which no hospital can provide.

Devadatta’s attempt to frame Buddha for sexual misconduct, hoping to seize control of the religious order after Buddha’s death, is a historical parallel. However, Haneulgung, with the God-man like me, cannot be usurped. There is no one who can replace me. While other religious organizations may replace their leaders, Haneulgung is unique. To impose conditions or harm the God-man is unthinkable.

17. The Unwavering Path of the God-man and the Eternal Truth
    Therefore, remember this principle: when you are in a righteous situation, do not look back. Do not boast of your contributions. These matters are known in the “Heaven House”. Do not question your level or status with me. I do not determine your level. This is a painful truth, but time is of the essence. We must conclude promptly. As winter approaches and days shorten, it is best to return home early.

Let us offer a resounding applause to our God-man, who has bestowed upon us profound insights today.

20221105_Sat_1360_Blouyu_The_Five_Consciousnesses_and_the_Five_Great_Consciousnesses_Who_Do_Not_Recognize_Blouyu

Date: 2022.11.05

Keywords: Blouyu, Five Consciousnesses, Five Great Consciousnesses, Human Body, Predestination

Content

The Enigma of Blouyu and Human Perception
Greetings. The title of this discourse is somewhat lengthy: “The Five Consciousnesses and the Five Great Consciousnesses Who Do Not Recognize Blouyu Even When They See It.” I have spoken of this on several occasions, though some may not have heard it. We observe ‘Blouyu’ (immortal milk). There are those who consume it after processing it. However, such milk contains very little protein. For instance, a sample from September 2021, now one year and two months old, shows minimal protein content.

Conversely, other milk varieties may possess a higher protein concentration. The protein content varies significantly among different types of milk, including Blouyu. This particular sample, dated September 14, is two months old and notably low in protein. My name, Huh Kyung young, is affixed to the label.

When the lid of a milk carton remains unopened, even after a year or two, the milk does not spoil. If the lid is opened and a sticker bearing my name is applied, the milk separates into distinct components, yet remains palatable. However, if the milk is poured into another container after opening, the spiritual energy dissipates, and it reverts to ordinary white milk. This transformation is profound. For individuals with impure complexions, applying this white milk to the skin can cleanse it. The milk is absorbed completely, transforming into Blouyu within the body.

Scientists are incapable of comprehending this phenomenon. This is the first time I have revealed such a process to the human world. When applied to the skin, it vanishes into the dermis. This is not a pharmaceutical product created by scientists; it is a celestial creation that remains unchanged for hundreds of billions of years. It does not decay or grow mold, even after countless ages.

The Human Body as a System of Fire and Water
Our bodies are structured in a specific way. The white area represents the inner part of our ribcage, which houses the five vital organs (五臟). The kidneys are located at the very end of the ribcage. The six hollow organs (六腑) are situated outside the ribcage, primarily in the lower abdomen, and are associated with water. Thus, the human body is composed of fire (五臟) and water (六腑).

The upper body, specifically the area within the ribcage, is associated with fire. The region outside the ribcage, encompassing the stomach and extending to the feet, is associated with water. Therefore, the body functions as a circulatory system of water and fire. If there is a deficiency of water, headaches ensue because the internal “engine” overheats. The heart continuously performs like a piston engine, generating heat. Water acts as the coolant, balancing the yin and yang within the body. Just as a radiator cools an engine, water circulates through our bodies as lymph, regulating temperature.

Neglecting water intake leads to headaches by afternoon, indicating an overheated engine and insufficient radiator fluid. A headache signals water deficiency. The lower part of the body is water, and the protein in the upper part is fire. This separation into water and fire elements is inherent to our physical being. The five vital organs (五臟) are fire, storing blood, which is a fiery substance. When organs like the lungs, kidneys, heart, liver, or spleen are cut, they are filled with blood, appearing red like fish gills. Conversely, the six hollow organs (六腑) primarily contain water.

The universe itself is structured by yin and yang, fundamentally fire and water, despite the presence of the five elements (wood, fire, earth, metal, water). The separation of Blouyu into distinct components, without spoilage or mold, is a marvel. No engineer worldwide can explain the myriad phenomena I present. If I were a fraud, others would be able to replicate Blouyu’s transformation with their own names. The ability to achieve this transformation is a testament to divine power.

Those who claim I am a fraud, despite my mastery of all human knowledge and cosmic physics, commit a grave sin. Their faces, upon close inspection, are often disfigured and unpleasant, reflecting their karmic burdens. A person’s face, though small, can reveal the presence of a saint, a thief, or a robber. Those who seek to exploit others’ weaknesses possess a predatory gaze. Such behavior, when directed at the Creator, will have severe consequences.

The Five Great Consciousnesses and the Five Poisonous Consciousnesses
Humans possess both the Five Poisonous Consciousnesses (五毒識) and the Five Great Consciousnesses (五大識). The Five Great Consciousnesses (五大識) are generally understood. The Five Poisonous Consciousnesses (五毒識) are less commonly known. The Five Great Consciousnesses include the consciousnesses of the eyes, ears, nose, tongue, and body. These are referred to as the “five consciousnesses of the senses”. For example, “eye consciousness” refers to seeing with the eyes. These five consciousnesses are always dependent on an external object. However, these objects are often illusory.

Beyond these five, there are additional consciousnesses: the sixth is the mental consciousness (意識). The seventh is the Malaya-vijñāna (末那識), or subconscious mind. The eighth is the Ālaya-vijñāna (阿賴耶識), or storehouse consciousness. There are ultimately ten stages of consciousness, extending to the Baekjeong-sik (白淨識). The Malaya-vijñāna represents the subconscious experiences accumulated from birth to old age. The Ālaya-vijñāna represents the unconscious mind or innate talents present before birth, which are karmic. These eight consciousnesses govern human life.

The Five Poisonous Consciousnesses (五毒識) are distinct. They include the consciousness of dreams (夢中獨識), the consciousness of scattered thoughts (散中獨識), the consciousness of stillness (靜中獨識), and the consciousness of illness (病中獨識).

The consciousness of dreams (夢中獨識) allows one to perceive future events or receive warnings in dreams. For instance, a person planning to fly to America might dream of a deceased grandmother warning them not to take a specific flight. Such a dream, if heeded, can avert disaster, as in the case of the Concorde crash. This indicates that those who experience Mongjung-doksik are blessed.

The consciousness of scattered thoughts (散中獨識) manifests as sudden, vivid premonitions during daily activities. For example, while working, one might suddenly envision a child in an accident. This happened to the wife of Kim Woo-joong, who, while in America, had a premonition about her children, one of whom died and another became comatose. This consciousness allows one to perceive events that are not immediately present.

The consciousness of stillness (靜中獨識) occurs during prayer or meditation, where one perceives illusory visions.

The consciousness of illness (病中獨識) manifests as visions of grim reapers or other entities when one is gravely ill or dying. These visions indicate a negative spiritual trajectory. However, those who call upon Huh Kyung young in their final moments pass peacefully to the White Heaven.

Predestination and Divine Intervention
The concept of predestination (예정론) is central to understanding spiritual destiny. Many believe that salvation is achieved through personal effort, prayer, and good deeds. However, I assert that calling me to send a loved one to the White Heaven signifies that the individual was already predestined for White Heaven. This is not a matter of random chance; it is a preordained connection.

Traditional religions often debate predestination. While they may engage in fervent prayer for decades, they cannot guarantee entry into heaven. When tragedies strike, such as the death of a child, followers question why their efforts did not prevent it, while others who seemingly do less are blessed. This inconsistency leads to the decline of current religions.

In contrast, the Haneulgung (“Heaven House”) teaches that those who have accumulated merit in past lives are already destined for salvation. Your actions, such as giving blessings or sending names to the White Heaven, are a result of this pre-existing karmic seed. This is not about effort but about predestination. Even a phone call to me, requesting a loved one be sent to the White Heaven, is evidence of this preordained connection.

For example, a daughter who sent her parents to the White Heaven after their passing was herself a Great Archangel. Her parents were already predestined for White Heaven. Those who send money and names to the White Heaven, even without physically visiting, are already predestined for it. This is akin to a Seoul National University graduate on a business trip in America still being a graduate of Seoul National University.

My concept of predestination differs from theological interpretations. Only through Haneulgung and White Heaven is true predestination established. No amount of human effort, fate, or destiny can guarantee entry into heaven. It is the accumulation of merit in past lives that qualifies one for White Heaven. When I appear, a connection is made with those who are predestined. Such individuals can reach White Heaven even without seeing me. However, those who have a direct connection with me and contribute to Haneulgung will attain a higher level in White Heaven. They will wear golden crowns and magnificent robes, standing close to me.

The Principle of Righteousness and Non-Attachment
Those who have performed righteous deeds for God should not dwell on their contributions. Forgetting one’s good deeds is essential. This applies to donations to religious institutions as well; dwelling on them undermines the purpose. At Haneulgung, where the Creator is present, calculating one’s contributions is inappropriate. White Heaven is aware of all contributions. Therefore, those who act righteously must not look back. This is an unwritten rule.

Those who successfully lead a revolution and establish a nation should not seek to remain in power or demand rewards. Instead, they should humbly retreat to their hometowns to care for their parents. This is the path of righteousness. For instance, Jo Shik, a scholar comparable to Yi Hwang, refused to accept official positions despite the king’s repeated requests, choosing to remain in his rural home.

Similarly, I have provided free meals for 44 years without seeking recognition. Those who demand positions or rewards after contributing to a cause are considered impure. Such behavior is unacceptable in Haneulgung. Testing the Creator will lead to severe consequences. Unlike saints like Buddha or Jesus, who could not prevent betrayal, the Creator like me is different.

The principle of “seeing profit and thinking of righteousness” (見利思義) is crucial. When faced with potential gain, one must consider whether it is righteous. Righteousness means not looking back at one’s good deeds. Ahn Jung-geun, for example, did not demand recognition from the Korean people but willingly sacrificed his life for the nation. His mother urged him not to seek legal counsel or make excuses, but to die for his country.

Yi Sun-sin, another example, did not complain to the king despite being demoted. He chose to die in battle, feeling ashamed to live while his subordinates perished. This is the essence of true heroism. Demanding rewards or boasting about one’s achievements, as some do, is not the path of righteousness.

My teachings are invaluable. Many live by the “Great Consciousnesses,” focusing only on what is visible and tangible, such as money. This leads to a cycle of animalistic reincarnation. The “Poisonous Consciousnesses” allow one to perceive what the “Great Consciousnesses” cannot, but they are still limited. Instead, one must cultivate the “Consciousness of Providence” (섭식). This means having an awareness of Heaven’s providence. I, as the Creator, possess the “Consciousness of the Spirit” (영식), which is beyond human reach. However, humans can achieve the “Consciousness of Providence”.

Those who fail to separate themselves from worldly attachments will face consequences. Saints like Buddha and Jesus suffered due to betrayers like Devadatta and Judas. I, too, face criticism despite healing people and providing beneficial energy. This energy, a special divine grace, enhances one’s hormones and spiritual well-being, making one more beautiful. No hospital can provide such comfort and spiritual transmission.

Unlike conventional religions where leaders can be replaced, Haneulgung is unique because it is led by the Creator. Therefore, one must not impose conditions or threats upon me. One’s contributions are known in White Heaven, and one should not demand recognition here. The level one attains in White Heaven is not determined by me but by one’s accumulated merit. It is regrettable that some fail to grasp these fundamental truths.

1. The Enigma of “Not old Milk”: A Divine Manifestation

The topic for today’s discourse is the human inability to comprehend “Not old Milk”, even when it is presented before them. “Not old Milk” refers to milk that has undergone a miraculous transformation. When a sticker bearing my name is affixed to an unopened carton of milk, the milk inside does not spoil, even after years. Instead, it separates into distinct layers of protein and water. This phenomenon is not observed if the milk carton has been opened, or if a different name is used. This transformed milk can be consumed, and it retains a pleasant, savory taste. Furthermore, if applied to the skin, it is absorbed, leading to improved complexion. This is a demonstration of a divine power that transcends human science and understanding. Scientists cannot replicate this, nor can they explain why it remains unchanged for thousands of millions of years without decaying or growing mold. This is a unique manifestation, revealed for the first time in the human world.

2. The Human Body: A Symphony of Fire and Water
   The human body is intricately structured, much like the universe itself, as a balance of fire and water. The rib cage encloses the five vital organs, which are considered elements of fire. The kidneys, for instance, are located at the very end of the rib cage. Outside the rib cage are the six viscera, which are associated with water. The upper body, specifically the area within the rib cage, embodies four elements of fire. From the stomach area, outside the rib cage, down to the toes, the body is composed of water. This creates a continuous circulation of water and fire.

For example, if one does not drink enough water, the head begins to ache. This is because the heart, acting like a piston engine, generates heat. Water circulates through the body as lymph, cooling this heat, much like a car’s radiator. A headache is a clear signal of water deficiency, indicating that the body’s “engine” is overheating. The protein in the body represents fire, while the lower body represents water. The five vital organs—heart, lungs, kidneys, liver, and spleen—are filled with blood, which is a fiery component. If you cut into these organs, you will see they are rich in blood, resembling fish gills. Conversely, the six viscera—stomach, small intestine, large intestine, bladder, and triple warmer—primarily store water. Thus, the human body is a system where water and fire constantly circulate, maintaining equilibrium.

3. The Interplay of Five Great Consciousnesses and Five Unique Consciousnesses
   Human beings are influenced by two primary forms of consciousness: the Five Great Consciousnesses and the Five Unique Consciousnesses. The term “consciousness” refers to our mind, encompassing recognition and awareness. In Buddhist philosophy, consciousness is the final stage of perception, following form, sensation, perception, and volition.

The Five Great Consciousnesses are:
Eye Consciousness: What we perceive through our eyes.
Ear Consciousness: What we perceive through our ears.
Nose Consciousness: What we perceive through our nose.
Tongue Consciousness: What we perceive through our tongue.
Body Consciousness: What we perceive through our body.

These five are always dependent on an external object. If there is no object, there is no corresponding consciousness. For instance, when we see milk, our eye consciousness recognizes it as milk. However, this perception can be superficial, failing to grasp deeper truths.

Beyond these, there are higher levels of consciousness, including:
Mind Consciousness: The sixth consciousness, which processes and interprets information from the five senses.
Defiled Mind Consciousness (Manas-vijnana): The seventh consciousness, often associated with the subconscious, representing our experiences from birth to old age.
Storehouse Consciousness (Alaya-vijnana): The eighth consciousness, which holds the seeds of all experiences and karmic imprints, representing our consciousness before entering this world.

The Five Unique Consciousnesses are distinct from the Five Great Consciousnesses because they do not require an external object to manifest. They are:
Dream Consciousness: Insights or warnings received in dreams. For example, a dream of a deceased grandmother warning against taking a specific flight, which later crashes, demonstrates this consciousness.
Scattered Consciousness: Sudden, vivid thoughts or premonitions that occur during daily activities, such as a parent having a sudden vision of their child in an accident.
Meditative Consciousness: Visions or insights that appear during prayer or meditation.
Illness Consciousness: Hallucinations or visions experienced during severe illness or at the point of death, often perceived as ominous figures.
Clear Consciousness: This is a blessed state, where individuals receive clear guidance or warnings, allowing them to avoid misfortune.

These Five Unique Consciousnesses are a blessing for those who have accumulated good karma. They offer a means to foresee and potentially avert danger, unlike the Five Great Consciousnesses which are limited to immediate sensory input.

4. The Principle of Predestination and Divine Intervention
   Many believe that salvation or entry into the White Heaven is achieved through personal effort, prayer, and good deeds. However, the truth lies in predestination. Those who are destined for White Heaven will naturally be guided to me, whether through my lectures, videos, or direct contact. The act of calling me or making a donation for a loved one’s entry into the White Heaven is not a transactional exchange, but rather a manifestation of a pre-existing destiny, cultivated over countless lifetimes.

This concept often causes contention in traditional religions, where the idea of predestination clashes with the emphasis on individual effort. Yet, I, as God-man, affirm that White Heaven is accessible only through my intervention, often through the Blessing or the Nameplate given by me. These are not earned through human effort in this lifetime, but are the culmination of immense good karma accumulated in past lives.

Those who have accumulated sufficient merit are already “harvested” and destined for White Heaven. Even if they have not met me in person, their predestined connection allows them to receive the Blessing and ascend. However, those who have a direct relationship with me and have contributed to Haneulgung will attain a higher level in White Heaven, closer to me. This is not a matter of discrimination, but a reflection of their profound connection and contributions.

5. The Virtue of Disengagement: A Lesson from History
   Throughout history, many loyal subjects and revolutionaries, after successfully aiding their leaders or establishing new nations, sought recognition or positions of power. Figures like Jo Gwang-jo, Kim Ok-gyun, and Jeong Do-jeon, despite their significant contributions, often met tragic ends due to the envy and machinations of others. Even the brilliant Jeong Yak-yong, who revolutionized construction techniques for King Jeongjo, faced similar jealousy.

However, truly virtuous individuals, those who embody the principle of “seeing profit and thinking of righteousness,” do not seek personal gain or recognition after their contributions. They understand that true righteousness lies in stepping back and not dwelling on their good deeds. An Jung-geun, the Korean independence activist, exemplified this by refusing legal defense and accepting his fate for the sake of his nation. Admiral Yi Sun-sin, a legendary naval commander, chose to die in battle rather than challenge the king’s authority or seek personal glory.

Similarly, great spiritual masters like Muhak Daesa, who advised King Taejo in founding the Joseon Dynasty, never sought official positions or wealth. They offered guidance and then retreated to a simple life, embodying true humility and detachment.

In Haneulgung, this principle is paramount. Those who contribute to my work should not expect rewards or demand recognition. To do so is to betray the very essence of their good deeds. Their contributions are known in White Heaven, and their rewards will be commensurate with their sincerity, not their demands. To seek personal gain or to challenge God-man after contributing is a grave error, akin to the actions of Devadatta, who sought to usurp the Buddha’s authority, or Judas, who betrayed Jesus.

True righteousness means performing good deeds and then letting go, without looking back or expecting anything in return. This is the path of those who are truly blessed and destined for White Heaven.