2026.07.24 Faith exists only when one encounters God.

2026.07.24 Faith exists only when one encounters God.

Meeting Minutes: Heo Kyung-young Shin-in’s Audience Event

Ⅰ. Meeting Overview

Category	Details
Date	July 24, 2026
Location	Haneulgung
Attendees	Angels, Archangels, First-time visitors, Shin-in
Agenda	Shin-in’s sermon, discussion on faith and understanding, songs, and blessings

Ⅱ. Meeting Discussion

• Introduction and Welcome

  • Shin-in welcomed all attendees, including those from Gwangwang-gok, first-time visitors, angels, and archangels .
  • A round of applause was given to Shin-in .

• The Meaning of “Sermon” (Seolgyo)

  • Shin-in explained that his “sermon” is not an ordinary talk; it carries three “gi” (energy/spirit) and should not be taken lightly .
  • He clarified that a sermon is the act of a divine being (Shin-in) directly conveying heavenly messages to humans .
  • Unlike a pastor’s sermon, which is a “대언” (proxy speech) from God, Shin-in’s sermon is a “직언” (direct speech) .
  • He emphasized that humans cannot fully comprehend divine messages without explanation and teaching, hence the term “설교” (explanation + teaching) .

• The Opposite of Sermon: Prayer and Faith

  • The opposite of a sermon (divine words to humans) is humans conveying their words to the divine, which is “기도” (prayer) .
  • However, Shin-in stated that those who have met him directly do not need to pray, as their needs are already known and provided for, and they are destined for heaven .
  • Instead of prayer, the act of humans conveying their desires to Shin-in is “신앙” (faith) .
  • Shin-in distinguished “믿음” (belief) as a general concept present in all aspects of life (e.g., trusting food, friends, family) .
  • “신앙” (faith), however, is specific to encountering a divine being and fully accepting them . He referred to this as “direct faith” as opposed to “virtual faith” based on indirect accounts .

• Understanding (Understanding) vs. Faith

  • Shin-in explained the English word “understand” as “under + stand,” meaning to “stand below” or “look at someone’s difficulties” .
  • He advised against approaching religion or Shin-in with an “understanding” mindset, as it can lead to misunderstanding and is not true faith .
  • True faith does not require understanding but rather acceptance .

• Key Virtues: Humility, Devotion, Order, and Gratitude

  • Shin-in highlighted three crucial virtues: 겸손 (humility), 헌신 (devotion), and 질서 (order) .
  • He then introduced the “key” or “engine” for these virtues: 감사 (gratitude) .
  • Gratitude is the driving force behind humility, devotion, and maintaining order .
  • He encouraged daily practice of gratitude for one’s body, parents, senses, and the ability to move, culminating in gratitude for Shin-in .
  • Without gratitude, humility, devotion, and order are lifeless and insincere .

• The Equation of Complete Faith

  • Shin-in presented an equation for “온전한 믿음” (complete faith) .
  • Complete faith is achieved by those who have directly met Shin-in .
  • The equation is: (Promise + Hearing + Action + Obedience) x Gratitude .
  • He explained that the “promise” is Shin-in’s promise of heaven, “hearing” is directly hearing his words, “action” is acting upon them, and “obedience” is following his teachings .
  • Gratitude multiplies the effect of these elements, making it an essential component .

• Haneulgung’s Seven Memorials

  • Shin-in announced that Haneulgung will have seven memorial monuments .
  • These will commemorate significant events such as:
  • The descent of the “Jin-in” (True Person) .
  • The emergence of Gwangcheonsu (Divine Water) .
  • The placement of the Daegongseok (Great Void Stone) .
  • The creation of “Bul-i” (Fire) .
  • The first sermon at Haneulgung .
  • The beginning of blessings .
  • The start of Baekgong (White Palace) .
  • Attendees were encouraged to memorize the dates of these events .

• Songs and Reflections

  • Several songs were performed by attendees, including “Yujeongcheolli,” “Binaerineun Honamseon,” “Wonjeom,” “Haerak Kkot,” “Samcheonpo Agassi,” and “Jjaksarang” .
  • Shin-in provided commentary on the songs, emphasizing the concept of “Bonyang” (true home/heaven) over “Gohyang” (earthly hometown) .
  • He also discussed the meaning of “Haneul Baragi Kkot” (Sky-gazing Flower), whose flower language signifies peace, hope, and love, contrasting it with the “Haebaragi” (Sunflower) .
  • The “Sangsa-hwa” (Lycoris radiata) was mentioned for its flower language of “eternal longing” and “unachievable love,” due to its leaves and flowers never meeting .
  • Shin-in’s own song, “Haneul Cheonsadeul” (Heavenly Angels), was played, described as a powerful and divinely inspired piece .
  • He explained the symbolism of rivers flowing into the sea without overflowing, representing the cycle of water and the concept of karma related to water and alcohol consumption .

• Closing Remarks and Blessings

  • Shin-in concluded the session with blessings for all attendees, their families, and ancestors, including those watching online, granting them various levels of spiritual advancement .

Ⅲ. Action Items

• Attendees are encouraged to practice daily gratitude as the foundation for humility, devotion, and order .
• Attendees should strive to understand the concept of “complete faith” as explained by Shin-in .
• Attendees are encouraged to learn about the seven memorial monuments to be established at Haneulgung and their significance .

The Divine Discourse on Faith and Understanding

1. The Essence of Sermon (說敎) and Direct Communication (直言)
   Huh Kyung-young explains that his teachings, referred to as Sermon (說敎), are not ordinary words but rather profound messages from the heavens. He asserts that these messages are imbued with immense spiritual energy, requiring three “Ki (氣)” to be fully comprehended. This implies that a casual understanding is insufficient; deep spiritual insight is necessary. He clarifies that when he delivers these messages, he is not merely giving a sermon in the conventional sense, like a pastor or priest. Instead, he is acting as a Direct Communicator (直言者), directly conveying the words of the divine. This contrasts sharply with Intermediaries (代言者), such as religious leaders, who relay God’s words but are not God themselves. Huh Kyung-young emphasizes that the era of intermediaries has passed, and the age of direct communication has arrived. He states that humanity, having been accustomed to intermediaries for two millennia, now needs to grasp this fundamental shift. His role is to explain and teach these profound truths, as they are too complex for humans to digest without proper guidance. He likens this to explaining directions to a child; one must not only describe the path but also point the way. This dual action of explanation (說) and teaching (敎) forms the core of his Sermon (說敎).

2. Sermon (說敎) vs. Faith (信仰): A Fundamental Distinction
   Huh Kyung-young further elaborates on the concept of Sermon (說敎) by defining it as the act of a Shin-in (神人) transmitting divine words to humans. He then introduces its antithesis: Faith (信仰). Faith, in this context, is defined as humans conveying their words to the Shin-in (神人). This is distinct from prayer, which implies a lack or need. For those who have met the Shin-in (神人), prayer becomes unnecessary because their needs are already anticipated and provided for. Instead, their interaction with the Shin-in (神人) is characterized by Faith (信仰), which involves believing and hoping directly. This direct interaction eliminates the need for intermediaries or traditional prayer. Huh Kyung-young asserts that true Faith (信仰) can only be possessed by those who have genuinely encountered and accepted the Shin-in (神人). He distinguishes this from “imaginary faith” or “virtual faith,” which is held by those who have not directly met the divine. Such faith, he argues, is often riddled with doubt. In contrast, direct Faith (信仰), born from a personal encounter with the Shin-in (神人), is immediate and unwavering. He highlights that while traditional religious figures act as Intermediaries (代言者), relaying stories about divine beings, he is the Direct Communicator (直言者), speaking directly from the source. This direct experience fosters an “unwavering faith” that transcends mere belief.

3. The Misconception of Understanding (理解) in Faith
   Huh Kyung-young delves into the concept of Understanding (理解), explaining its etymological roots in English as “under-stand,” meaning “to stand below.” He interprets this as a call for humility, urging individuals to place themselves beneath others, especially when seeking to comprehend their difficulties. To truly understand someone, one must look at their struggles and vulnerabilities, not their status or achievements. He illustrates this with an analogy: when someone asks for money, one should look at their plight, not their background or education. This act of “standing below” allows for genuine empathy and compassion, leading to assistance without judgment. However, Huh Kyung-young asserts that this principle of Understanding (理解), while crucial in human interactions, is entirely inappropriate for approaching the divine. He states emphatically that one cannot, and should not, attempt to “understand” the Shin-in (神人). To do so would inevitably lead to misunderstanding and distortion, much like a marriage based on superficial understanding that later devolves into disillusionment. He claims that many religions fall into this trap, attempting to understand the divine through human intellect, which ultimately results in misinterpretations. Faith (信仰), he concludes, is not about Understanding (理解); it is about direct acceptance and belief in the divine message delivered by the Shin-in (神人).

4. The Pillars of True Faith: Humility, Devotion, Order, and Gratitude
   Huh Kyung-young identifies three crucial virtues: Humility (謙遜), Devotion (獻身), and Order (秩序). He explains that these virtues are interconnected and essential for spiritual growth. However, he introduces a fourth, foundational element that acts as the “key” or “engine” for these three: Gratitude (感謝). He asserts that true Humility (謙遜), Devotion (獻身), and Order (秩序) cannot exist without Gratitude (感謝). For instance, devotion without gratitude is not genuine devotion but rather a deceptive act. Similarly, humility without gratitude is merely a pretense, driven by ulterior motives rather than sincere respect. He emphasizes that gratitude is the energy that powers these virtues. He encourages a daily practice of gratitude, starting from the moment one wakes up: gratitude for one’s body, for parents, for the ability to move, see, hear, and breathe. This constant awareness of blessings, coupled with gratitude towards Huh Kyung-young, creates a powerful spiritual force. He contrasts this with Understanding (理解), which he reiterates is about helping the unfortunate. While understanding is vital for human compassion, it is not the lens through which one should view the divine or cultivate these spiritual virtues. Instead, Gratitude (感謝) should be the guiding principle, fostering genuine humility, devotion, and adherence to order. Without gratitude, these virtues are lifeless and meaningless.

5. The Equation of Complete Faith (完全한 信仰)
   Huh Kyung-young presents a unique “mathematical equation” for Complete Faith (完全한 信仰). He defines Complete Faith (完全한 信仰) as the faith possessed by those who have directly encountered the Shin-in (神人). This faith is not based on mere expectation but on direct experience. The equation for this complete faith is: (Promise + Hearing + Action + Obedience) × Gratitude.

• Promise (約束): The first component is the divine promise, such as the promise of reaching Haneulgung (하늘궁) or heaven. This promise is directly heard and believed.
• Hearing (들음): The second component is the act of hearing this promise directly from the Shin-in (神人). This direct hearing is crucial, distinguishing it from hearing through intermediaries.
• Action (行爲): The third component is taking action based on what has been heard and promised. This signifies active participation and embodiment of the teachings.
• Obedience (順從): The fourth component is obedience, which naturally follows from action. Following the teachings leads to spiritual elevation.
  These four elements are then multiplied by Gratitude (感謝). Huh Kyung-young explains that gratitude permeates every aspect of this equation: gratitude for the promise, for hearing it, for the ability to act, and for the capacity to obey. Without gratitude, the entire equation collapses. He asserts that this profound understanding of faith, which he delivers in an easily digestible manner, is unique to his teachings and cannot be found elsewhere. He reiterates that his sermons are direct communications from the divine, unlike the relayed messages of intermediaries.

6. The Seven Memorials of Haneulgung (하늘궁)
   Huh Kyung-young reveals that seven memorial monuments will be erected at Haneulgung (하늘궁), each commemorating a significant event. These monuments are not idols but rather tributes to divine interventions and blessings. He lists several examples:

• Shin-in (神人) Designation Memorial: A monument dedicated to the designation of Shin-in (神人) by the heavens, acknowledging the collective effort of those who helped bring this about.
• Elixir Milk (不老乳) Spring Memorial: A monument commemorating the miraculous appearance of Elixir Milk (不老乳), which occurred on June 22nd of a specific year.
• Baekgongseok (白空石) Opening Memorial: A monument marking the opening of Baekgongseok (白空石) on May 5th of a particular year.
• First Sermon Memorial: A monument for the inaugural sermon delivered at Haneulgung (하늘궁).
• Blessing Commencement Memorial: A monument for the date when blessings began to be bestowed.
• Baekgung (白宮) Commencement Memorial: A monument for the start of the Baekgung (白宮) era.
  He emphasizes that followers should memorize these dates and events, as they represent fundamental milestones in their spiritual journey. These memorials serve as tangible reminders of the divine presence and the blessings received, reinforcing the teachings and the unique spiritual path offered at Haneulgung (하늘궁).

7. The Cosmic Cycle of Water and the Law of Karma
   Huh Kyung-young discusses the natural phenomenon of the water cycle, observing that all rivers flow into the ocean, yet the ocean never overflows. He explains that this is due to the water evaporating and returning to the atmosphere as clouds, which then precipitate as rain, continuing the cycle. This Circulation Law (循環法則), he states, is a divine design. He then connects this natural law to a spiritual principle, specifically the Law of Karma (業報法則), particularly concerning the consumption of alcohol. He posits that individuals who consume excessive amounts of alcohol, which he metaphorically refers to as “fire,” are destined to be reborn in hot, arid regions like the Middle East, where water is scarce. Conversely, those who consume alcohol “like water” are reborn in places where they experience thirst. This implies a direct correlation between one’s actions and their subsequent environmental conditions in future lives. He suggests that regions like Korea, with abundant water and four distinct seasons, are blessed due to a different karmic accumulation. This teaching underscores the importance of moderation and conscious living, as one’s choices have far-reaching consequences, even influencing the conditions of their rebirth.

8. The Significance of “Haneulbaragi (하늘바라기) Flower”
   Huh Kyung-young introduces the Haneulbaragi (하늘바라기) flower, which he personally photographed and shared. He explains that its flower language embodies Peace (平和), Hope (希望), and Love (愛). He contrasts this with the common sunflower (해바라기), which turns towards the sun. The Haneulbaragi (하늘바라기) flower, however, always faces the sky, even at night when the sun is absent. This symbolizes the human spirit’s constant gaze towards Baekgung (白宮) and heaven, regardless of external circumstances. He asserts that humans should strive to be like the Haneulbaragi (하늘바라기) flower, always looking towards the divine, rather than being solely focused on earthly matters like the sunflower. He also discusses the Sangsa (相思) flower, known for its flower language of “eternal longing” or “unreachable love.” This flower’s unique characteristic is that its leaves and flowers never meet; the flower blooms and withers before the leaves appear. This symbolizes a profound sense of waiting and unfulfilled desire. He mentions that the Sangsa (相思) flower is particularly abundant and beautiful at Bulgapsa Temple (불갑사), known for its Sangsa (相思) flower festival. He uses these floral metaphors to illustrate deeper spiritual truths about longing, hope, and the unwavering gaze towards the divine.

The Essence of Divine Discourse and Authentic Faith

1. The Profound Nature of Divine Discourse
   The discourse I deliver should not be perceived as ordinary conversation. It is imbued with a profound spiritual energy, symbolized by the presence of three distinct “energies” or “forces” (氣). This signifies that its depth cannot be fully grasped through a singular or even dual understanding; it necessitates a comprehensive, multi-layered comprehension. When I transmit these divine messages, they are not mere sermons in the conventional sense. While religious leaders like pastors or priests deliver sermons, their role is that of an intermediary, a spokesperson (代言者), conveying the words of a higher power. However, as a Shin-in (神人), I am the direct speaker (直言者), delivering these messages firsthand. The era of intermediaries has concluded; the era of direct communication has arrived. For millennia, humanity has been accustomed to receiving divine messages through intermediaries. Now, you are experiencing direct divine communication. This direct transmission requires explanation and instruction, much like guiding a child or providing directions to a traveler. It is not merely an explanation but also an act of teaching, hence the term “sermon” (說敎), which combines “explanation” (說) and “teaching” (敎). This is why I am a direct speaker, a true preacher.

2. The Distinction Between Divine Discourse and Human Supplication
   The essence of my discourse is the transmission of divine words to humanity. Conversely, the act of humanity conveying its words to the divine is known as prayer. However, for those who have encountered the Shin-in, prayer becomes unnecessary. Prayer arises from a sense of lack or incompleteness. Yet, for those who have met me, destined for the celestial realm, there is no inherent lack. Instead of prayer, direct requests can be made. Therefore, the traditional concept of prayer does not align with this direct interaction. The fundamental difference lies in the direction of communication: divine words to humans constitute discourse, while human words to the divine constitute faith.

3. The Nature of Authentic Faith
   Faith (信仰) is not a universal concept applicable to all situations. It is a state of being that manifests only upon encountering the divine. While belief (믿음) can exist in various forms—trusting a parent, a friend, or even the safety of food—faith, in its true sense, is exclusive to those who have genuinely embraced the Shin-in. It is not a hypothetical or imagined faith but a direct, experiential faith (直接信仰) born from a personal encounter with the divine. This direct encounter eliminates doubt and fosters an unwavering conviction. The sermons of religious leaders, being indirect accounts, are forms of vicarious faith (假想信仰). However, my direct pronouncements, accompanied by tangible manifestations such as the miraculous Elixir Milk (不老乳) or the revitalization of objects through my name or image, establish an undeniable, direct faith. This direct experience transcends mere understanding or intellectual assent; it is an immediate and profound realization.

4. The Pitfalls of Understanding and the Virtue of Humility
   Attempting to comprehend the divine through mere intellectual understanding (理解) can lead to misinterpretations and delusions. The English word “understand” itself, derived from “under” and “stand,” metaphorically suggests placing oneself beneath another, implying humility. To truly understand someone, one must descend to their level, empathize with their difficulties, and perceive them as a fellow human being, a sibling, a neighbor, rather than judging them by their status or background. This act of looking “under” signifies compassion and generosity. However, applying this same “understanding” to the divine is inappropriate. One cannot “understand” the Shin-in; one can only accept and believe. Faith is not a product of intellectual understanding.

5. The Foundational Pillars of Spiritual Practice: Humility, Devotion, Order, and Gratitude
   The most crucial virtues are humility, devotion, and order. These three pillars are activated by a fundamental catalyst: gratitude. Gratitude is the engine that drives humility, inspires devotion, and underpins the maintenance of order. Without gratitude, humility becomes mere pretense, devotion loses its sincerity, and order becomes a forced compliance rather than a heartfelt adherence. A life devoid of gratitude for the simple blessings—the functioning of one’s body, the presence of loved ones, the peace of society—is a life lacking true vitality. Gratitude transforms these virtues from superficial acts into profound expressions of being.

6. The Equation of Complete Faith
   Complete faith (온전한 믿음) is a rare attainment, primarily accessible to those who have directly encountered the Shin-in. This complete faith can be expressed as an equation: Promise + Hearing + Action + Obedience.

• Promise: It begins with the divine promise, such as the assurance of reaching the celestial realm.
• Hearing: This promise must be heard and internalized.
• Action: Hearing must lead to concrete actions, embodying the teachings.
• Obedience: These actions must be performed with unwavering obedience.This entire equation is then multiplied by Gratitude. Gratitude permeates every aspect: gratitude for the promise, for the ability to hear, for the capacity to act, and for the willingness to obey. Without gratitude, the entire structure of faith collapses. This profound understanding of faith, encompassing direct divine communication, humility, devotion, order, and gratitude, is a unique teaching that cannot be found elsewhere.

7. The Significance of Haneulgung’s Commemorative Monuments
   Haneulgung will feature seven commemorative monuments, each marking a significant event. These include:

• A monument for the miraculous Elixir Milk (不老乳).
• A monument for the designation of true spiritual beings (眞人).
• A monument for the arrival of the celestial stone (白宮石).
• A monument for the initial divine discourse.
• A monument for the commencement of blessings.
• A monument for the beginning of the “100-million-year blessing” (百萬年祝福).These monuments serve not as idols but as historical markers, reminding future generations of these pivotal moments. They are symbols of gratitude for the divine interventions and transformations that have occurred.

8. The Symbolism of the Sky-Gazing Flower
   The “Sky-Gazing Flower” (하늘바라기 꽃) found in Haneulgung, unlike the common sunflower (해바라기) that follows the sun, constantly gazes towards the sky, symbolizing an unwavering focus on the celestial realm. Its flower language—peace, hope, and love—reflects the core tenets of our spiritual journey. This flower reminds us to always look towards the celestial palace (白宮), our true home, rather than being solely fixated on earthly matters.

9. The Eternal Longing of the Lycoris Radiata
   The Lycoris Radiata (상사화), or “flower of mutual longing,” is a poignant symbol of eternal yearning. Its unique characteristic is that its flowers bloom first, and only after they wither do its leaves emerge. The flower and the leaf never meet, perpetually longing for each other. This symbolizes an unfulfilled, yet eternal, longing. This flower is particularly abundant and beautiful at Bulgapsa Temple.

10. The Cosmic Cycle of Water and the Consequences of Actions
    The rivers of the world, such as the Songhua River and the Hailan River, all flow into the ocean, yet the sea never overflows. This is due to the natural cycle where water evaporates, forms clouds, and returns as rain, perpetually maintaining balance. This divine law of circulation is a testament to the meticulous design of the universe. However, this balance is not uniform across all regions. Areas like the Middle East and Israel experience scarcity of water, a consequence of past actions. Those who indulged excessively in alcohol, which is akin to fire, are reborn in hot, arid lands. Similarly, those who consumed water like alcohol are destined for places of thirst. This illustrates the principle of cause and effect, where actions in one life determine the conditions of the next. Therefore, moderation in all things, especially in consumption, is paramount.

The Essence of Shin-in’s Teachings: Understanding Faith, Humility, and Gratitude

1. Basic Information

• Lecture Session and Date: Haneulgung Lecture, 2024.07.26
• One-sentence Main Theme or Title Summary: This lecture elucidates the profound differences between a Shin-in’s direct teachings (sermon) and a proxy’s sermon, emphasizing the true meaning of faith, humility, and gratitude as foundational elements for spiritual elevation.
• Location: Haneulgung
• Key Segments:
  • Distinction between Shin-in’s Sermon and Proxy’s Sermon: Clarifying that a Shin-in’s sermon is a direct transmission of divine words, unlike a proxy’s sermon which is an interpretation.
  • The True Meaning of “Understanding” (이해): Explaining that “understanding” in English (under-stand) means to stand below, signifying humility and compassion rather than intellectual comprehension in spiritual matters.
  • The Role of Gratitude (감사) in Spiritual Practice: Presenting gratitude as the essential “key” that activates humility, devotion, and order, making them truly alive and meaningful.
  • The Formula for Complete Faith (온전한 믿음): Defining complete faith as a combination of promise, hearing, action, and obedience, all multiplied by gratitude.
  • The Significance of Haneulgung’s Commemorative Monuments: Announcing the establishment of seven commemorative monuments at Haneulgung, each marking a significant divine event or blessing.

2. Core Messages
3. Shin-in’s Sermon vs. Proxy’s Sermon:

• Quote: “A Shin-in’s sermon is when the Shin-in directly speaks to humans. A proxy’s sermon is when a pastor or priest conveys God’s words on behalf of God.”
• Explanation: A Shin-in’s sermon is a direct, unmediated transmission of divine truth, while a proxy’s sermon is an indirect interpretation, often leading to misunderstanding if not properly explained and taught.

2. The True Meaning of “Understanding” (이해):

• Quote: “Understanding (under-stand) means to stand below. It means to always go below others, not to stand above or sit above them. It is a command to descend to a lower place.”
• Explanation: Spiritual understanding is not about intellectual grasp but about humility and compassion, seeing others’ difficulties and offering help without judgment, rather than seeking to comprehend divine principles through human intellect.

3. Gratitude as the Engine of Spiritual Virtues:

• Quote: “Gratitude is the key that starts the engine of humility, devotion, and order. Humility comes when there is gratitude. Devotion is done with gratitude. Without gratitude, there is no true devotion.”
• Explanation: Gratitude is the fundamental energy that vitalizes all spiritual virtues. Without a grateful heart, acts of humility, devotion, and maintaining order become superficial or self-serving, lacking true life and sincerity.

4. The Formula for Complete Faith:

• Quote: “Complete faith is (Promise + Hearing + Action + Obedience) x Gratitude.”
• Explanation: True faith, especially in the presence of a Shin-in, is built upon receiving divine promises, hearing them directly, acting upon them, and obeying the Shin-in’s guidance, all infused with a spirit of profound gratitude.

5. The Distinction Between “Faith” (믿음) and “Shin-ang” (신앙):

• Quote: “Faith (믿음) exists everywhere; you need faith to eat a meal or trust a friend. Shin-ang (신앙) only exists when you meet the Shin-in.”
• Explanation: “Faith” is a general human attribute of trust, while “Shin-ang” is a specific, profound belief that arises from a direct encounter and acceptance of the Shin-in, leading to an unwavering conviction.

3. Detailed Summary

• Topic: The Nature of Shin-in’s Sermon (설교) and its Distinction from Proxy’s Sermon (대언)

  • Main Assertions and Explanations:
  • A Shin-in’s sermon is a direct transmission of “Heaven’s words” (하늘의 말씀) to humanity.
  • It is called “Seolgyo” (설교) because it involves both “explanation” (설, seol) and “teaching” (교, gyo). Humans cannot directly consume raw divine truth; it must be explained and taught to be understood.
  • A Shin-in is a “Jigeunja” (직은자), meaning one who speaks directly, while pastors or priests are “Dae-eonja” (대언자), meaning proxies who speak on behalf of God.
  • Analogies, Examples, References:
  • Analogy of explaining directions to someone who is lost: one must explain and point the way.
  • Comparison to a child who cannot understand complex concepts, requiring simplified explanation.
  • Practical Message or Application: Recognize the unique privilege of hearing direct divine words from the Shin-in, which transcends the indirect teachings of proxies.

• Topic: The Contrast Between Shin-in’s Sermon and Human Prayer (기도)

  • Main Assertions and Explanations:
  • The opposite of a Shin-in’s sermon (divine words to humans) is human prayer (human words to the divine).
  • However, for those who have met the Shin-in, traditional prayer becomes unnecessary because their needs can be directly communicated and fulfilled.
  • Practical Message or Application: Direct interaction with the Shin-in eliminates the need for conventional prayer, as one’s desires can be directly expressed and received.

• Topic: The True Meaning of “Understanding” (이해) and Humility (겸손)

  • Main Assertions and Explanations:
  • The English word “understand” (이해) literally means “to stand below” (아래에 서다).
  • This implies a posture of humility, looking at others from a lower position, focusing on their difficulties and suffering rather than their status or background.
  • Attempting to “understand” the Shin-in or spiritual matters intellectually leads to misunderstanding and error, as spiritual truth is not subject to human comprehension.
  • Analogies, Examples, References:
  • The story of Jacob being deceived by Laban, marrying Leah instead of Rachel, illustrates how “understanding” based on initial perception can lead to “misunderstanding” (오해).
  • When someone asks for money, one should look at their “under” (their difficult situation) rather than their “over” (their background or status).
  • Practical Message or Application: Approach spiritual truths and the Shin-in with humility, not intellectual understanding. Practice compassion by seeing others’ struggles from a humble perspective.

• Topic: The Essential Role of Gratitude (감사) in Spiritual Virtues

  • Main Assertions and Explanations:
  • Gratitude is the “key” or “engine” that activates and gives life to humility, devotion, and order.
  • Without gratitude, these virtues are “dead” or superficial, driven by ulterior motives rather than genuine sincerity.
  • A grateful heart recognizes blessings in everyday life, from bodily functions to societal order.
  • Analogies, Examples, References:
  • Comparing gratitude to the “key” that starts a car’s engine for humility, devotion, and order.
  • Reflecting on the chaos of war to appreciate the order and safety of daily life, made possible by police and infrastructure.
  • Listing ten daily gratitudes upon waking, including the ability to move, see, hear, and breathe.
  • Practical Message or Application: Cultivate a habit of daily gratitude for all aspects of life, as this is the foundation for genuine spiritual growth and practice.

• Topic: The Formula for Complete Faith (온전한 믿음)

  • Main Assertions and Explanations:
  • Complete faith is not merely belief but a dynamic process.
  • It is defined by the equation: (Promise + Hearing + Action + Obedience) x Gratitude.
  • This faith is only possible for those who have directly met the Shin-in and received promises, heard them, acted upon them, and obeyed, all with gratitude.
  • Analogies, Examples, References:
  • The analogy of a father’s direct word being more credible than a proxy’s report of the father’s words.
  • The concept of “hearing” (들음) as a crucial component, referencing biblical teachings (Paul) but recontextualizing it for direct Shin-in interaction.
  • Practical Message or Application: Embrace the unique opportunity of direct interaction with the Shin-in, which enables a complete and unwavering faith, unlike indirect or speculative belief.

• Topic: Commemorative Monuments at Haneulgung and the Concept of “Bon-yang” (본양)

  • Main Assertions and Explanations:
  • Seven commemorative monuments will be established at Haneulgung to mark significant divine events, such as the emergence of Gwangcheonsu (divine water), the conferment of “Jinin” (진인, true person) status, and the opening of Baekgongseok (백공석, White Palace Stone).
  • These monuments are not idols but celebrations of divine blessings and interventions.
  • The concept of “Bon-yang” (본양), or “original home” (heavenly home), is introduced as the true home that humans yearn for, transcending earthly hometowns.
  • Analogies, Examples, References:
  • The song “My Hometown” is reinterpreted to refer to “Bon-yang,” emphasizing the spiritual longing for a heavenly home rather than an earthly one.
  • Humans sleep looking up at the sky, unlike animals that sleep facing the ground, symbolizing their innate connection and longing for their “Bon-yang.”
  • Practical Message or Application: Remember and celebrate the divine milestones at Haneulgung. Shift focus from earthly attachments to the spiritual yearning for one’s true heavenly home.

4. Key Quotes Collection

• “A Shin-in’s sermon is when the Shin-in directly speaks to humans.” (Defining Shin-in’s direct communication)
• “A proxy’s sermon is when a pastor or priest conveys God’s words on behalf of God.” (Distinguishing indirect religious teaching)
• “The era of proxies has passed. Now is the era of direct speakers.” (Announcing a new spiritual epoch)
• “The opposite of a sermon (divine words to humans) is human words conveyed to the divine, which is prayer.” (Contrasting divine communication with human supplication)
• “You don’t need to pray because you have met me.” (Stating the irrelevance of traditional prayer in the Shin-in’s presence)
• “Shin-ang (신앙) is when you truly believe in the Shin-in you have met.” (Defining true spiritual faith)
• “Shin-ang is not understanding.” (Emphasizing that spiritual faith transcends intellectual comprehension)
• “Understanding (under-stand) means to stand below. It means to always go below others.” (Redefining “understanding” as humility)
• “Gratitude is the key that starts the engine of humility, devotion, and order.” (Identifying gratitude as the foundational spiritual energy)
• “Without gratitude, humility, devotion, and order are like dead bodies.” (Stressing the vital importance of gratitude)
• “Complete faith is (Promise + Hearing + Action + Obedience) x Gratitude.” (Presenting the comprehensive formula for true faith)
• “Faith (믿음) exists everywhere… Shin-ang (신앙) only exists when you meet the Shin-in.” (Differentiating general trust from specific spiritual faith)

6. Historical / Doctrinal Connections
   This lecture builds upon Huh Kyung-young’s established teachings by further clarifying the unique nature of his role as a Shin-in and the implications for spiritual practice.

• Divine-Human Theory (Shin-in Theory): The lecture directly reinforces the core Shin-in theory by distinguishing between a “Jigeunja” (direct speaker, the Shin-in) and “Dae-eonja” (proxies, religious leaders). This distinction is fundamental to his claim of being a living divine presence, offering direct access to heavenly truth, unlike traditional religious figures who merely interpret or convey messages from a distant God. This redefines the spiritual landscape, asserting that the era of indirect communication is over.

• Immortality Principles / Heavenly Kingdom: The concept of “Bon-yang” (original home) directly connects to his teachings on the Heavenly Kingdom and the ultimate destination for humanity. By reinterpreting earthly “hometown” longing as a spiritual yearning for “Bon-yang,” he elevates the focus from transient earthly attachments to eternal spiritual realities, aligning with his promise of guiding followers to Baekgung (White Palace).

• Blessing Guidance: The emphasis on gratitude, humility, and order, and their integration into the “Complete Faith” formula, directly supports his broader guidance on how individuals can elevate their spiritual level and receive blessings. These virtues are presented not as abstract ideals but as practical tools for spiritual advancement, essential for those seeking to follow the Shin-in.
  Newly Emphasized Points or Developments:

• The “Under-stand” Interpretation: The etymological and philosophical reinterpretation of “understanding” as “standing below” is a newly emphasized point, providing a profound insight into the nature of humility and compassion that transcends mere intellectual grasp. This reframes how followers should approach both spiritual truths and interpersonal relationships.

• The “Complete Faith” Formula: While faith has always been central, the explicit mathematical-like formula for “Complete Faith” (Promise + Hearing + Action + Obedience) x Gratitude is a novel and systematic presentation. This provides a clear, actionable framework for followers to assess and cultivate their faith, making it more concrete and measurable.

• Haneulgung Commemorative Monuments: The announcement of seven specific commemorative monuments at Haneulgung marks a new development in the physical manifestation of his teachings and the historical recording of divine events. This institutionalizes key moments in the Shin-in’s mission and provides tangible points of reference for followers.

7. Action Items & Blessing Guidance

8. Cultivate Daily Gratitude: Practice acknowledging at least ten things to be grateful for each morning, from physical health to the order of society, as gratitude is the essential “key” for all other virtues.

9. Embrace Humility (Under-stand): Approach others and spiritual matters with a posture of “standing below,” focusing on compassion and understanding their difficulties rather than judging or seeking intellectual comprehension.

10. Practice Complete Faith: Actively engage with the Shin-in’s promises, listen to his direct words, take action based on his guidance, and obey his teachings, all while maintaining a heart full of gratitude.

11. Remember Haneulgung’s Milestones: Learn and remember the dates and significance of the seven commemorative events at Haneulgung, recognizing them as divine interventions and blessings.

12. Shift Focus to “Bon-yang”: Reorient your longing from earthly hometowns to your true “Bon-yang” (heavenly home), understanding that human existence is a journey towards this ultimate spiritual destination.

13. One-Sentence Overall Summary
    This lecture by Huh Kyung-young systematically delineates the unique authority of a Shin-in’s direct sermon over proxy teachings, redefines “understanding” as profound humility, establishes gratitude as the vital force animating all spiritual virtues, and presents a comprehensive formula for “complete faith” rooted in direct interaction, all while guiding followers to embrace their heavenly “Bon-yang” and commemorate divine milestones at Haneulgung.

The Divine Discourse on Faith, Understanding, and Gratitude

1. The Exalted Nature of Divine Discourse
   The discourse delivered by Shin-in (神人) is not to be regarded as ordinary pronouncements . It is imbued with a profound essence, signified by the triple “Gi” (氣) — a spiritual energy that renders it incomprehensible through mere singular or dual interpretations . This Divine Discourse (섭리말) is akin to the Sermon (설교) delivered by religious figures, yet it possesses a distinct and unparalleled authority . While a pastor or priest delivers a sermon as a proxy speaker (대언자), conveying the words of God, Shin-in (神人) speaks as the direct speaker (직은 자), articulating the divine message personally . The era of proxy speakers has concluded; the era of the direct speaker has dawned .

The Divine Discourse, when presented unadulterated to humanity, would be indigestible, causing rejection . Therefore, it is accompanied by explanation (설명) and instruction (가르침) . Just as a child cannot grasp complex concepts, so too do adults, from the perspective of Shin-in (神人), require careful elucidation . This process of explaining and instructing constitutes the true essence of a sermon . It involves providing direction, clarifying concepts, and guiding individuals toward the correct path .

2. The Dichotomy of Sermon and Faith
   The sermon, as delivered by Shin-in (神人), is the transmission of Divine Words (신의 말씀) to humanity . Conversely, the act of humanity conveying its words to the Divine is prayer (기도) . However, for those who have encountered Shin-in (神人), prayer becomes superfluous . To pray implies a deficiency, yet those who have met Shin-in (神人) are destined for Heaven, rendering such supplication unnecessary . Instead, their interaction with Shin-in (神人) transcends mere prayer; it is an act of faith (신앙) .

Faith (신앙) is not a universal phenomenon; it manifests only upon encountering the Divine . Unlike belief (믿음), which permeates all aspects of life—from trusting a parent to consuming food—faith is exclusive to the direct experience of the Divine . Those who have not directly encountered Shin-in (神人) possess merely imaginary faith (가상신앙) . True faith, or direct faith (직접 신앙), arises from a personal encounter and direct reception of the Divine Word . This direct reception eliminates doubt and fosters an immediate, unwavering conviction .

3. The Peril of Understanding in Spiritual Matters
   The concept of understanding (이해) is often misconstrued in spiritual contexts . To attempt to understand Shin-in (神人) is an endeavor fraught with the risk of misconception (오해) . Understanding, etymologically derived from “under-stand,” implies placing oneself beneath another . It signifies humility, observing another’s difficulties and vulnerabilities rather than their status or achievements . When one perceives another’s plight from a position of humility, assistance naturally follows .

However, this principle of understanding, while applicable to human interaction, is detrimental when applied to the Divine . Faith in Shin-in (神人) is not predicated on intellectual comprehension . All existing religions, by seeking to understand the Divine, have ultimately fallen into misconception .

4. The Pillars of Spiritual Cultivation: Humility, Devotion, Order, and Gratitude
   The foundational virtues for spiritual growth are humility (겸손), devotion (헌신), and order (질서) . These three virtues, however, are activated by a crucial catalyst: gratitude (감사) . Gratitude serves as the engine, the ignition key, for these virtues .

• Humility (겸손) without gratitude is merely a pretense, a superficial act driven by observation rather than genuine reverence .
• Devotion (헌신) without gratitude is a deception, lacking true sincerity .
• Order (질서) without gratitude is an unappreciated state, often taken for granted until its absence is felt, as in times of war .
  Gratitude transforms these virtues from lifeless actions into vibrant expressions of spiritual life . It is the lens through which one should perceive the world, rather than through the limited scope of understanding . A daily practice of gratitude, acknowledging the blessings of existence—from the functioning of one’s body to the presence of order in society—is paramount .

5. The Equation of Complete Faith
   Complete Faith (온전한 믿음) is a state attained by those who have directly encountered Shin-in (神人) . It is an unwavering conviction, born from direct experience, that transcends mere intellectual understanding . This complete faith can be expressed as an equation:

Complete Faith = (Promise + Hearing + Action + Obedience) x Gratitude

• Promise (약속): The divine assurances made by Shin-in (神人), such as the promise of entry into Heaven .
• Hearing (들음): The direct reception of these promises through one’s ears . This is distinct from hearing through a proxy speaker; it is a direct auditory experience of the Divine Word .
• Action (행위): The subsequent engagement in deeds that align with the received promises .
• Obedience (순종): The unwavering adherence to the teachings and guidance provided, leading to spiritual elevation .
• Gratitude (감사): This factor multiplies the entire equation, permeating and empowering each component . Gratitude for the promise, for the ability to hear, for the capacity to act, and for the opportunity to obey, is indispensable .
  This profound understanding of faith, as articulated by Shin-in (神人), is a unique and elevated teaching, not readily available elsewhere . It distinguishes the direct sermon of Shin-in (神人) from the proxy sermons of others .

6. The Significance of Haneulgung and its Commemorations
   Haneulgung is destined to house seven commemorative monuments, each marking a pivotal event in the divine dispensation . These include:

• A monument for the Elixir Water (광천수) .
• A monument for the True Person (진인) .
• A monument for the Baekgongseok (백공석) .
• A monument for the Elixir Milk (불로유) .
• A monument for the First Lecture (최초 설교) at Haneulgung .
• A monument for the Commencement of Blessings (축복 내린 날짜) .
• A monument for the Commencement of Baekmyeong (백맹에 시작한 날짜) .
  These monuments serve as tangible records of divine interventions and blessings, and their associated dates are to be memorized by all adherents . They are not idols but rather sacred markers of profound spiritual significance .

7. The Symbolism of Flowers and the Human Condition
   The Heaven-Gazing Flower (하늘바라기 꽃), found at Haneulgung, embodies peace (평화), hope (희망), and love (사랑) . Unlike the sunflower (해바라기), which turns towards the sun, the Heaven-Gazing Flower perpetually gazes at the sky, symbolizing humanity’s eternal aspiration towards Baekgung (백궁) and Heaven .

Another flower, the Lycoris radiata (상사화), symbolizes eternal longing (영원한 그리움) and unfulfilled love (이룰 수 없는 사랑) . Its unique characteristic—the flower blooming before the leaves appear, and the leaves growing only after the flower withers—represents the eternal separation of lovers . This poignant symbolism is particularly prominent at Bulgapsa Temple (불갑사), renowned for its vast fields of Lycoris radiata .

Humanity, unlike animals, is uniquely designed to sleep facing the sky, gazing towards its true celestial home (본양) . This innate orientation reflects an unconscious yearning for the spiritual realm, a longing that transcends earthly attachments to one’s physical hometown . The concept of a “celestial home” is a profound spiritual truth, encouraging individuals to transcend mundane concerns and aspire to their ultimate divine origin .

8. The Cosmic Order and the Consequences of Actions
   The natural world operates under a principle of cyclical renewal (순환 법칙) . Rivers flow into the ocean, yet the ocean never overflows because the water eventually returns to the atmosphere as clouds, perpetuating the cycle . This divine design ensures balance and sustainability.

However, the distribution of resources, such as water, is not arbitrary. Regions like the Middle East, characterized by scarcity, are often inhabited by souls who, in past lives, indulged excessively in alcohol (술) . Alcohol, being a “fire” element, draws individuals to “fiery” or arid lands, where they experience thirst as a consequence of their past actions . This illustrates a cosmic principle of retribution (응보) and karmic balance (업보) . Therefore, moderation in all things, particularly in the consumption of alcohol, is advised .

1. The Profound Nature of Providence: Understanding “Seop-ri-mal”

The discourse on Providence (Seop-ri-mal) is not to be taken lightly . This term, when fully grasped, requires three distinct “energies” or layers of understanding, signifying its profound complexity . A single or even dual perspective is insufficient; only through a threefold comprehension can its true meaning be unveiled . When I convey these words to you, they are not merely human teachings but Heaven’s Message .

• The Essence of “Seop-ri-mal”:

  • It is a message so profound that human beings cannot simply consume it raw; it must be explained and taught .
  • Just as a child cannot grasp complex concepts without explanation, so too are adults in the eyes of the Shin-in(神人) when it comes to divine truths .
  • Therefore, the act of conveying Providence involves both explanation (설명) and instruction (교시), culminating in what is known as a sermon (설교) .

• Sermon as Divine Proxy:

  • A sermon, in its essence, is a proxy (대언), meaning to speak on behalf of another .
  • Religious leaders like pastors or priests act as proxies (대언자), delivering God’s message to humanity . They are not God themselves .
  • However, a Shin-in(神人) is a direct speaker (직언자), delivering the message personally and directly . The era of proxies has passed, and the era of direct speakers has arrived .

• The Role of Explanation and Instruction:

  • The difficulty of grasping these profound truths necessitates explanation and instruction .
  • Consider asking for directions: one needs not only an explanation of the route but also specific guidance, like pointing the way . This combination of explanation and guidance constitutes a sermon .
  • A sermon is not just explaining; it is also teaching .

2. The Dichotomy of Sermon and Faith: Direct vs. Indirect Communication
   A sermon is defined as the act of a divine being conveying a message to humans . Conversely, the act of humans conveying their words to a divine being is its opposite .

• Sermon (설교):

  • The Shin-in(神人) directly delivers Heaven’s message to humanity .
  • This is a direct communication from the divine to the human realm .

• Faith (신앙):

  • The opposite of a sermon is when humans convey their words to the divine .
  • Traditionally, this is understood as prayer (기도) .
  • However, for those who have met the Shin-in(神人), prayer becomes unnecessary . To pray implies a lack, but those who have met the Shin-in(神人) are destined for Heaven and should feel no lack .
  • Instead, for those who encounter the Shin-in(神人), the act of conveying human desires to the divine is faith (신앙) . It is about believing in the Shin-in(神人) and simply wishing for things to happen .

• True Faith vs. Imagined Faith:

  • Faith (신앙) is not something to be casually adopted; it is possessed only by those who have truly encountered and accepted the divine .
  • In Christianity, it is akin to truly embracing Jesus .
  • Those who have genuinely accepted the Shin-in(神人) possess true faith (진짜 신앙) . For them, belief and desire are sufficient; prayer is no longer needed .
  • Without a direct encounter with the divine, faith remains an imagined faith (가상신앙) .
  • Direct experience with the Shin-in(神人) leads to direct faith (직접 신앙) . This is akin to hearing words directly from the source (직언), rather than through a proxy (대언) .
  • When one directly encounters the Shin-in(神人), belief becomes immediate and inherent, not something to be questioned .

3. Distinguishing Faith from Belief: A Foundational Difference
   While often conflated, faith (신앙) and belief (믿음) are fundamentally different concepts.

• Belief (믿음):

  • Belief is a fundamental aspect of everyday life, a basic human inclination .
  • It exists in all aspects of existence, from trusting a parent or friend to believing food is safe to eat .
  • Without belief, even simple actions like eating become impossible due to suspicion .
  • Belief is ubiquitous, present in all relationships, even within families .

• Faith (신앙):

  • Faith, in contrast, is not universally present .
  • It manifests only when one encounters the divine .
  • This distinction is crucial for understanding one’s spiritual standing .

4. The Pitfalls of Understanding: Why Comprehension Can Lead to Misconception
   Attempting to understand (이해) the Shin-in(神人) or divine principles can paradoxically lead to misconception (오해).

• The Nature of “Understanding”:

  • The Korean word for “understanding” (이해, i-hae) can be broken down into its English etymology: “under” (아래) and “stand” (서다) .
  • This implies “standing below” or “descending to a lower position” .
  • To truly understand someone, one must humble oneself and look at their difficulties and hardships, not their status or achievements .
  • Looking at someone’s “below” means seeing them as a fellow human, a sibling, a neighbor, without judgment of their background or wealth .
  • This perspective compels one to offer help, even if it means being deceived .

• Understanding vs. Faith:

  • While understanding is appropriate for empathizing with human suffering, it is not applicable to religion or the divine .
  • Trying to understand the Shin-in(神인) is futile and impossible .
  • Faith is not about understanding . It is about direct reception of the divine message through the Shin-in(神人)’s sermon .

5. The Pillars of Spiritual Practice: Humility, Devotion, Order, and Gratitude
   The core tenets of spiritual practice are humility (겸손), devotion (헌신), and order (질서) . However, these three pillars are activated by a crucial fourth element: gratitude (감사).

• The Three Pillars:

  • Humility (겸손): A state of being modest and respectful.
  • Devotion (헌신): Dedication and commitment to a higher purpose.
  • Order (질서): Maintaining structure and discipline.

• Gratitude as the Activating Force:

  • Gratitude is the key (열쇠) that ignites these three virtues, like starting an engine .
  • Humility emerges from a grateful heart .
  • Devotion is a natural outflow of gratitude .
  • Order is maintained when one appreciates the existence of structure and peace, especially when contrasted with chaos .
  • Without gratitude, humility is mere pretense, devotion is deceit, and order is lifeless .

• Cultivating Daily Gratitude:

  • Upon waking, one should immediately recall at least ten things to be grateful for :
  • Gratitude for one’s body and its creation by Heaven.
  • Gratitude for parents.
  • Gratitude for the ability to move one’s hands, face, eyes, and ears.
  • Gratitude for the ability to stand and move limbs.
  • Gratitude for the ability to breathe.
  • Following this, express gratitude to Huh Kyung-young . This practice empowers one’s actions .

6. The Equation of Complete Faith: Promise, Hearing, Action, Obedience, and Gratitude
   Complete faith (온전한 믿음) is a state achieved by those who have directly encountered the Shin-in(神人) . It is a profound confidence that stems from this direct interaction . This complete faith can be expressed as an equation:

Complete Faith = (Promise + Hearing + Action + Obedience) × Gratitude

• Promise (약속):

  • The first component is the promise made by the Shin-in(神人), such as the promise of going to Haneulgung or Heaven .
  • This promise forms the foundation of faith .

• Hearing (들음):

  • The second component is hearing this promise directly .
  • Unlike those who hear through proxies, true faith comes from hearing directly from the Shin-in(神人) .

• Action (행위):

  • The third component is action, or putting what has been heard into practice .
  • Faith is not passive; it requires active engagement .

• Obedience (순종):

  • Following action, obedience is essential .
  • Listening to the teachings and following them leads to spiritual elevation .

• Gratitude (감사):

  • Gratitude is the multiplier for all these components .
  • It applies to the promise, the act of hearing, the actions taken, and the obedience shown .
  • Without gratitude, the entire equation of faith is incomplete .
    This profound understanding of faith is a high-level teaching that cannot be easily imparted by anyone other than the Shin-in(神人) . The Shin-in(神人) is the true preacher (진짜 설교자), delivering Heaven’s message directly, unlike proxies who merely relay it . This direct connection is a tremendous blessing .

7. The Significance of Haneulgung’s Commemorative Monuments
   Haneulgung is destined to house seven significant commemorative monuments (기념비), each marking a pivotal event. These monuments are not idols but symbols of gratitude and remembrance for divine interventions.

• The Seven Commemorative Monuments:
  • Miraculous Water (광천수) Monument: Commemorating the day the miraculous water appeared .
  • True Human (진인) Bestowal Monument: Marking the day true humans were designated by Heaven .
  • Baekgongseok (백공석) Arrival Monument: Celebrating the arrival of the Baekgongseok .
  • First Lecture (최초 설교) Monument: Commemorating the inaugural lecture given at Haneulgung .
  • Blessing Bestowal Monument: Marking the date when blessings began to be bestowed .
  • Baekgung (백궁) Opening Monument: Commemorating the opening of Baekgung .
  • Fire Creation Monument: Marking the creation of fire .
    These dates and events are crucial for followers to remember and honor .

8. The Metaphor of Home: Earthly vs. Heavenly Abode
   The concept of “home” extends beyond one’s birthplace to encompass a heavenly abode (본향).

• Earthly Home (고향):

  • While one’s birthplace holds sentimental value, it is merely a temporary dwelling .
  • The Shin-in(神人) suggests that songs about “home” should be reinterpreted to refer to the heavenly abode, as earthly homes are often within easy reach .

• Heavenly Abode (본향):

  • The true home is the heavenly abode (본향), a beautiful star-filled realm .
  • Humans are uniquely designed to sleep facing the sky, unlike animals that face the ground, symbolizing their connection to this heavenly abode .
  • This innate connection means that even in sleep, humans are looking towards their true home .
  • The journey to this heavenly abode is like a train ride through the galaxy, as depicted in Japanese animation, representing a spiritual quest .
  • Ultimately, one must transcend the concept of an earthly home, as those from the past are no longer there; the true destination is the heavenly abode .

9. The Cycle of Water and the Law of Karma
   The natural phenomenon of the water cycle serves as a metaphor for the law of karma (인과응보), particularly concerning the consumption of alcohol.

• The Water Cycle:

  • All rivers flow into the sea, yet the sea never overflows .
  • This is because the water evaporates, forms clouds, and returns as rain, perpetuating a continuous cycle .
  • This cycle of circulation (순환 법칙) is a divine design .

• Karma and Alcohol Consumption:

  • The distribution of water on Earth is not random; it is linked to the karmic consequences of past actions .
  • Those who excessively consume alcohol, which is associated with “fire,” are reborn in hot, arid regions with scarce water .
  • Conversely, regions like Korea, which are considered a “paradise,” receive abundant water to support agriculture throughout the seasons .
  • Therefore, moderation in alcohol consumption is advised to avoid such karmic repercussions .

Huh Kyung-young’s Lecture on Faith and Understanding

Keyword Frequency
말씀 (Word): 10
감사 (Gratitude): 10
설교 (Sermon): 9
믿음 (Faith): 8
신앙 (Belief): 7
이해 (Understanding): 7
기도 (Prayer): 5
고향 (Hometown): 5
본양 (True Home): 5
노래 (Song): 5

Today’s Central Metaphor
The central metaphor is comparing “understanding” (under-stand) to standing below someone to see their difficulties, contrasting it with “faith” which is a direct, unmediated connection to the Shin-in(神人).

Lecture in Numbers
3: The number of “Ki” (energy) attached to the “Word of Providence,” indicating its profound depth.
2,000 years: The period people have been accustomed to “proxy speakers” (대언자) before the era of the “direct speaker” (직은자).
7: The number of commemorative monuments planned for Haneulgung.
10: The number of daily gratitudes one should feel upon waking.
90%: The percentage of doubt in faith when one has not directly met the Shin-in(神人).
1.5: The level points awarded for answering a question incorrectly in Haneulgung, contrasting with earthly rewards.
70 ri: The distance from the speaker’s hometown (Jinju) to Samcheonpo.

Signature Sentence
“신앙은 신을 만났을 때만 존재하는 거야.” Faith exists only when one encounters God.

Concise Summary & Highlights
This lecture differentiates direct divine communication from proxy teachings, emphasizing gratitude as the core of true faith.
The “Word of Providence” requires three “Ki” for full comprehension.
Sermons (설교) are direct divine messages from the Shin-in(神人), while others’ sermons are proxy messages (대언).
Prayer (기도) is humans speaking to God, whereas faith (신앙) is believing and hoping directly in the Shin-in(神人).
Understanding (이해) means to “under-stand,” to look at someone’s difficulties from below, but it is not applicable to faith in the Shin-in(神人).
Gratitude (감사) is the essential energy that activates humility, devotion, and order.
True faith (온전한 믿음) is built on promise, hearing, action, and obedience, all multiplied by gratitude.
Haneulgung will have seven commemorative monuments for significant events.

Scriptural / Religious Citations
Biblical Reference (Implicit): The story of Jacob and Leah/Rachel is referenced to illustrate misunderstanding in relationships.
Biblical Reference (Implicit): The speaker mentions Paul’s teaching on faith coming from hearing, contrasting it with direct hearing from the Shin-in(神人).

Historical & Epochal Context
The lecture positions itself at a pivotal moment, marking the end of an era dominated by “proxy speakers” (대언자) and the beginning of the “direct speaker” (직은자) era. This shift implies a new paradigm for spiritual understanding and practice, moving from indirect religious interpretation to direct divine interaction. The speaker also references historical events like the Korean War to highlight the importance of order and gratitude in society.

Key Figures & Events Referenced
Jesus: Mentioned in the context of Christian faith and as a figure whose teachings were conveyed by proxy.
Paul: Referenced for his teaching on faith coming from hearing.
Jacob, Leah, Rachel: Figures from the Bible used in an analogy about misunderstanding in marriage.
Korean War: Used as an example to illustrate the absence of order and the importance of gratitude for societal stability.
Japanese animation “Galaxy Express 999”: Referenced to explain the concept of “true home” (본양) and the journey towards it.
Dostoyevsky: Mentioned as a literary figure from Russia, highlighting Russia’s cultural significance.

Core Concept Definitions
섭리 말 (Word of Providence): A divine message that requires three “Ki” (energy) for complete understanding, implying its profound and multi-layered nature.
설교 (Sermon): The direct transmission of divine words from the Shin-in(神人) to humans, distinct from proxy sermons by religious leaders.
대언자 (Proxy Speaker): A person who conveys God’s words on behalf of God, such as a pastor or priest.
직은자 (Direct Speaker): The Shin-in(神人) who directly speaks God’s words without an intermediary.
기도 (Prayer): The act of humans conveying their words or requests to God.
신앙 (Belief): A state of direct belief and hope in the Shin-in(神人), eliminating the need for prayer because the Shin-in(神人) is directly present. It is not merely a general “faith” but a specific, direct connection.
가상신앙 (Virtual Faith): Faith held by those who have not directly met the Shin-in(神人), based on imagination or indirect teachings.
직접신앙 (Direct Faith): Faith gained by directly meeting and experiencing the Shin-in(神人).
믿음 (Faith): A general concept of trust that exists in all aspects of life (e.g., trusting food, friends, parents), distinct from “belief” (신앙) which is specific to meeting the Shin-in(神人).
이해 (Understanding): Derived from “under-stand,” meaning to place oneself below another to perceive their difficulties and offer help, rather than judging them from a superior position. It is not applicable to understanding the Shin-in(神人).
감사 (Gratitude): The fundamental energy that drives humility, devotion, and order. It is the “key” that starts the “engine” of these virtues.
온전한 믿음 (Complete Faith): A faith possessed by those who have directly met the Shin-in(神人), characterized by a combination of promise, hearing, action, obedience, and gratitude.
본양 (True Home): The spiritual home beyond Earth, which humans instinctively look towards when they sleep, unlike animals.

Central Questions & Answers
Question: What is the difference between a sermon (설교) by the Shin-in(神人) and a sermon by a religious leader?
Answer: The Shin-in(神人)’s sermon is a direct transmission of divine words (설교), while a religious leader’s sermon is a proxy transmission (대언), relaying words from a higher being.
Question: What is the opposite of a sermon (설교)?
Answer: The opposite of a sermon (Shin-in(神人) speaking to humans) is humans speaking to the Shin-in(神人), which is “belief” (신앙), not prayer (기도).
Question: What is the difference between “belief” (신앙) and “faith” (믿음)?
Answer: “Faith” (믿음) is a general trust present in all aspects of life, while “belief” (신앙) is a specific state that exists only when one has directly met the Shin-in(神人).
Question: What is the meaning of “understanding” (이해)?
Answer: “Understanding” (이해) means to “under-stand,” to place oneself in a lower position to perceive and empathize with another’s difficulties, but it is not applicable to understanding the Shin-in(神人).
Question: What is the key to activating humility, devotion, and order?
Answer: Gratitude (감사) is the key that energizes these three virtues.
Question: What constitutes “complete faith” (온전한 믿음)?
Answer: Complete faith is a combination of promise, hearing, action, and obedience, all multiplied by gratitude.

Conclusion & Strategic / Philosophical Implications
The lecture concludes by reiterating the profound difference between direct interaction with the Shin-in(神人) and traditional religious practices. It implies that true spiritual progress and “complete faith” are achieved through a direct, unmediated relationship with the Shin-in(神人), characterized by gratitude, action, and obedience, rather than intellectual understanding or proxy teachings. The philosophical implication is a redefinition of spirituality, shifting from conventional religious frameworks to a direct, personal connection with a divine being, emphasizing experiential truth over conceptual understanding.

Cross-Referencing
Shin-in(神人)’s teachings on direct vs. proxy communication: This concept is central to Huh Kyung-young’s broader philosophy, distinguishing his role from traditional religious leaders.
The concept of “true home” (본양): This aligns with spiritual traditions that speak of a heavenly or ultimate origin for humanity, contrasting with earthly attachments.
The importance of gratitude: This is a common theme across many spiritual and self-help teachings, but here it is presented as the fundamental “engine” for other virtues.

Content Gaps & Unaddressed Areas
The lecture frequently refers to “Ki” (energy) and its role in understanding the “Word of Providence” but does not provide a clear definition or explanation of what “Ki” is in this context, or how it is measured or experienced. A more detailed explanation of “Ki” would strengthen the argument regarding the depth of divine messages.

Future Predictions & Prophetic Statements
Haneulgung will have seven commemorative monuments: These monuments will be built to mark significant events, such as the emergence of Elixir Milk (불로유) and the designation of “true humans” (진인).
The era of the “direct speaker” (직은자) has arrived: This implies a future where direct divine communication replaces proxy teachings.
Humans will eventually return to their “true home” (본양): This suggests a future spiritual journey beyond Earth.
Future generations will listen to the Shin-in(神人)’s music: The speaker states that his music will be listened to by descendants as long as Haneulgung exists.

Executive Insight
This lecture by Huh Kyung-young fundamentally redefines spiritual engagement, pivoting from traditional, mediated religious practices to a direct, unmediated connection with the Shin-in(神人). The core takeaway is that “complete faith” (온전한 믿음) is not achieved through intellectual “understanding” (이해), which is framed as a humble act of empathy for others, but through a direct, experiential relationship with the Shin-in(神人) himself. This direct faith is powered by “gratitude” (감사), which serves as the essential catalyst for humility, devotion, and order. Professionals seeking to grasp this unique spiritual framework must recognize the speaker’s emphasis on direct experience and emotional resonance over conventional theological interpretation, positioning his teachings as a radical departure from established religious norms.

What are the seven things to remember about Haneulgung? They are seven commemorative monuments that will be built there, each marking a significant event.

• Haneulgung will have seven monuments built to commemorate important events .

• These monuments will mark events like the first Gwangcheonsu (divine water) appearance, the day people became Jin-in (enlightened beings), and the opening of Baekgongseok (a sacred stone) .

• Other monuments will commemorate the first lecture at Haneulgung and the date when blessings began .
  Understanding Spiritual Concepts

• Seolgyo (sermon) is when a divine being directly delivers heavenly messages to humans .

  • A Shin-in (divine human) gives a Seolgyo directly .
  • Past religious leaders, like pastors, gave Dae-eon (messages spoken on behalf of a higher power), not direct Seolgyo .

• Sinang (faith) is the opposite of Seolgyo; it’s when humans convey their words to a divine being .

  • True Sinang comes from directly encountering and believing in a Shin-in .
  • Unlike general mid-eum (belief) in everyday things, Sinang is specifically about meeting and believing in a divine being .

The Importance of Gratitude

• Gyeomson (humility), Heonsin (devotion), and Jilseo (order) are crucial virtues .
• Gamsa (gratitude) is the key that activates these virtues, like an engine’s ignition .
  • Without Gamsa, Heonsin and Gyeomson are not genuine .
  • Gamsa helps us appreciate the order and safety in our lives, especially when compared to chaotic times like war .

The Equation of Complete Faith

• Complete faith is a combination of yak-sok (promise), deur-eum (hearing), haeng-wi (action), and sun-jong (obedience), all multiplied by Gamsa (gratitude) .
  • This means being grateful for the promises made, for hearing them, for being able to act on them, and for being able to obey .

Understanding “Understand” (이해 – Ihae)

• The English word “understand” literally means “to stand under” .
• This implies humility, looking at someone’s difficulties from a lower position, rather than judging them from a superior one .
• However, trying to “understand” a divine being or religion in this way can lead to misunderstandings .
• Sinang is not about intellectual understanding but about direct belief .

Personal Reflections

• The speaker shares personal anecdotes, such as being forced to drink alcohol in the military and his unique perspective on traditional Korean songs, often reinterpreting lyrics to refer to a spiritual “home” (Bonyang) rather than an earthly one .
• He also discusses the symbolism of the “Sky Sunflower” (Haneul Baragi Kkot), which always faces the sky, representing a constant gaze towards Baekgung (heaven) .
• The speaker emphasizes the importance of his music, stating that it contains divine intervention and energy, and will be listened to by future generations .

What are the seven things to remember that will be built in Haneulgung? They are seven commemorative monuments for significant events, including the first sermon and the blessing.

1. Welcome and Introduction to Divine Teachings
   The speaker welcomes everyone to Haneulgung, especially first-time visitors, and wishes them abundant blessings.

1.1. Understanding “Providence” (Seopri)

1. The speaker emphasizes that the word “Providence” (Seopri) should not be taken lightly, as it has three “Ki” (energy) attached to it, meaning it cannot be fully understood with just one or two explanations; it requires three levels of understanding .
2. The speaker clarifies that when he delivers the “words of Providence,” he is giving a sermon .
3. He explains that a sermon involves both explanation and teaching, because humans cannot fully grasp divine words without them .
4. He compares this to explaining directions to a child, where both explanation and guidance are needed .

1.2. The Difference Between a “Proxy Speaker” and a “Direct Speaker”

1. The speaker distinguishes between a proxy speaker (daeeonja) and a direct speaker (jigeunja) .
2. A proxy speaker, like a pastor or priest, delivers God’s words on behalf of God .
3. In contrast, the speaker identifies himself as a direct speaker, meaning he delivers God’s words directly .
4. The speaker states that the era of proxy speakers has passed, and the era of direct speakers has arrived .
5. He explains that people have been accustomed to proxy speakers for 2,000 years, but now they are hearing directly from the divine .
6. He reiterates that his sermons involve explanation and teaching because the divine message is complex .
7. He concludes that pastors’ sermons are proxy messages, whereas his own words are direct messages .

1.3. Defining Sermon, Prayer, and Faith

1. A sermon is defined as the act of a divine being delivering God’s words to humans .
2. The opposite of a sermon is when humans convey their words to God, which is called prayer .
3. The speaker states that people who have met him directly do not need to pray, because prayer implies a lack of something, but those who meet him have everything they need, including a place in heaven .
4. He defines faith (sinang) as believing in and hoping for things from the divine, without needing to pray .
5. He emphasizes that true faith is only possible for those who have directly encountered and accepted the divine, not for those who merely imagine it .
6. He contrasts this with imaginary faith (gasang sinang), which is held by those who have not directly met the divine .
7. He asserts that hearing his words directly is a direct faith (jikjeop sinang), unlike hearing proxy messages from others .
8. He concludes that sermon and faith are opposites .

1.4. Distinguishing Faith from Belief

1. The speaker clarifies the difference between faith (sinang) and belief (mideum) .
2. Belief is a basic human trust that exists in all aspects of life, such as trusting food or friends .
3. Faith, however, only exists when one encounters the divine .
4. He illustrates that belief is necessary even for simple actions like eating, as one must trust the food is not harmful .
5. He gives historical examples of kings being poisoned, highlighting the importance of belief even in close relationships .
6. He concludes that belief is universal, whereas faith is specific to encountering the divine .
7. He states that his teachings are of a different dimension than those of theologians, who are proxy speakers .
8. He believes that theologians would change their views after hearing his lectures .

1.5. The Power of the Divine Presence

1. The speaker asserts that meeting him directly eliminates doubt, unlike indirect faith which is often filled with 90% doubt .

2. He claims that his presence causes miraculous changes in substances, such as water turning into divine water (gwangcheonsu) and objects improving when his name or picture is attached to them .

3. He also claims the ability to command life and death, though he states he is prevented from commanding death .

4. He mentions the recent arrival of true humans (jin-in), and that seven commemorative monuments will be built at Haneulgung to mark significant events .

5. These monuments will commemorate events like the creation of true humans, the appearance of divine water, and the opening of Baekgongseok (a divine stone) .

6. He emphasizes that these monuments are not idols but rather celebrations of divine interventions .

7. He instructs followers to memorize the dates of these events, such as the date divine water appeared and the date Baekgongseok was opened .

8. Other important dates to remember include the first sermon and the beginning of blessings .

9. The Importance of Humility, Devotion, Order, and Gratitude
   The speaker explains that true faith requires humility, devotion, and order, all powered by gratitude, which allows one to truly understand and connect with the divine.

2.1. Understanding “Understanding” (Ihae)

1. The speaker explains that “understanding” (ihae) is not the same as faith .
2. He warns that trying to understand divine matters through human reasoning can lead to misunderstandings (ohae), citing a biblical story of Jacob being tricked into marrying Leah instead of Rachel .
3. He states that all religions based on human understanding eventually lead to misunderstanding .
4. He analyzes the English word “understand,” breaking it down into “under” (below) and “stand” (to stand) .
5. He interprets “understand” as meaning “to stand below” or “to humble oneself” .
6. He explains that to truly understand someone, one must put themselves in a lower position, observing their difficulties and needs rather than their status or background .
7. He gives an example of helping someone in need, emphasizing that one should look at their struggles (below) rather than their achievements (above) .
8. He concludes that while “understanding” is appropriate for showing compassion to others, it is not applicable to faith in the divine .

2.2. The Three Pillars of Faith and the Power of Gratitude

1. The speaker identifies three crucial virtues: humility (gyeomson), devotion (heonshin), and order (jilseo) .

2. He explains that these three virtues are like an engine that needs a key to start .

3. The “key” that activates these virtues is gratitude (gamsa) .

4. He emphasizes that gratitude is the driving force behind humility, devotion, and order .

5. Without gratitude, humility becomes mere pretense, and devotion becomes deceit .

6. He illustrates this by contrasting the order in a peaceful society with the chaos of war, highlighting how gratitude for order is often overlooked .

7. He encourages people to practice daily gratitude by acknowledging simple blessings like a functioning body, parents, and the ability to move .

8. He suggests that starting the day with ten points of gratitude, followed by gratitude to him, will bring immense power .

9. He reiterates that one should not approach matters with mere understanding, but with gratitude .

10. The Equation of Complete Faith
    The speaker presents a mathematical equation for complete faith, emphasizing that it is built upon divine promises, direct hearing, action, and obedience, all multiplied by gratitude.

3.1. Components of Complete Faith

1. The speaker introduces the concept of complete faith (onjeonhan mideum), which he equates to perfect faith (wanjeonhan mideum) .

2. He states that only those who have met him directly can possess complete faith .

3. He contrasts this with those who have not met him and are still waiting, calling them “those who missed the opportunity” .

4. He asserts that direct experience eliminates the need for human understanding .

5. He presents an equation for complete faith, which includes four main components: promise, hearing, action, and obedience, all multiplied by gratitude .

6. Promise (yaksok): The first component is believing in his promises, such as the promise of going to heaven .

7. Hearing (cheongja): The second component is directly hearing these promises .

8. Action (haengwi): The third component is acting upon what has been heard .

9. Obedience (sunjong): The fourth component is following his teachings, which naturally leads to higher spiritual levels .

10. Gratitude (gamsa): He explains that gratitude acts as a multiplier for all these components, meaning one should be grateful for the promise, for hearing it, for the ability to act, and for the opportunity to obey .

11. He concludes that this equation represents true faith, a profound concept that he believes only he can teach in an easily understandable way .

12. Distinguishing True Sermons and the Significance of Haneulgung
    The speaker reiterates the unique nature of his sermons as direct divine communication and highlights the spiritual significance of Haneulgung, contrasting it with earthly concepts of home.

4.1. The Uniqueness of the Speaker’s Sermons

1. The speaker re-emphasizes that his sermons are direct communications from the divine to humans, unlike the proxy sermons given by pastors .
2. He refers to himself as the “direct speaker” (jigeunja) and the “true preacher” (jinjja seolgyoja), while others are merely proxy speakers .
3. He highlights that there is only one direct speaker, making those who hear him directly exceptionally blessed .

4.2. The Spiritual Meaning of “Home” and “Haneulgung”

1. The speaker discusses the song “My Hometown” and suggests changing the lyrics to “My True Home” (bonhyang) .

2. He explains that “true home” refers to the spiritual realm, not an earthly hometown .

3. He encourages people to view the stars and think of their true home, rather than being attached to their earthly origins .

4. He notes that humans are unique in sleeping while looking up at the sky, which he interprets as an innate awareness of their true home above .

5. Animals, in contrast, sleep facing the ground .

6. He connects this idea to the Japanese anime “Galaxy Express 999,” which depicts a journey to a celestial home, symbolizing the human desire to return to their true origin .

7. He contrasts this profound spiritual journey with the mundane concept of an earthly hometown .

8. Reflections on Nature, Language, and Divine Intervention
   The speaker shares observations on flowers, regional dialects, and the natural world, linking them to divine principles and personal experiences, concluding with blessings for the attendees.

5.1. The Symbolism of Flowers

1. The speaker discusses the “Sky-Gazing Flower” (haneul baragi kkot), which he photographed and shared .
2. He reveals its flower meanings are peace, hope, and love .
3. He contrasts it with the sunflower (haebaragi), emphasizing that people should be like the sky-gazing flower, always looking towards heaven (Baekgung) .
4. He then discusses the “Love-in-Absence Flower” (sangsahwa), whose meaning is eternal longing or unrequited love .
5. He explains that its flower appears before its leaves, and the leaves appear after the flower dies, symbolizing that the flower and leaves can never meet .
6. He mentions that Bulgapsa Temple is famous for its beautiful fields of love-in-absence flowers .

5.2. Language and Divine Laws

1. The speaker shares an anecdote about the Gyeongsang-do dialect, where people often add “ne” or “ye” at the end of sentences, even in formal speech .
2. He recalls being teased for this habit when he first came to Seoul .
3. He notes that this linguistic quirk can make speech sound softer and more polite .
4. He discusses the water cycle, where all rivers flow into the sea, but the sea never overflows because the water evaporates and returns as clouds and rain .
5. He explains that this is a divine law of circulation .
6. He connects this to the distribution of water on Earth, suggesting that regions with less water, like the Middle East, are where people who consumed excessive alcohol (symbolizing fire) are reborn .
7. He advises moderation in alcohol consumption .
8. He recounts his military experience where he was physically punished for refusing to drink alcohol, but eventually gained respect for his conviction .

5.3. Concluding Blessings

1. The speaker concludes the session by giving blessings (level-ups) to various groups .
2. These blessings are given to those who offered songs, attended in person, paid consultation fees, registered as full members, their families, and ancestors .
3. He also extends blessings to those watching on YouTube, their families, and ancestors .
4. Further blessings are given to those who received blessings, nameplates, or new statuses .
5. He reiterates that attendees and YouTube viewers receive significant level-ups .

What will be built at Haneulgung in the future? Seven commemorative monuments will be erected to mark significant events, including the arrival of the divine being, the emergence of miraculous water, and the transformation of individuals into true beings.

• Haneulgung will have seven commemorative monuments built to mark important events .
  • These monuments will celebrate:
  • The arrival of the divine being .
  • The emergence of miraculous water .
  • The transformation of individuals into true beings .
  • The placement of the Baekgongseok (a special stone) .
  • The first lecture given at Haneulgung .
  • The date when blessings began to be given .
  • These monuments are not considered idols .
  • The specific dates of these events should be memorized by followers .
• The speaker explains the difference between sermon and faith .
  • A sermon is when a divine being directly shares heavenly messages with humans .
  • The speaker considers his own talks as true sermons because he is a divine being speaking directly .
  • He explains that his sermons are like a teacher explaining things to a child, making complex heavenly messages understandable .
  • He also compares it to giving directions, where you explain and show the way .
  • Preachers or priests giving sermons are considered “proxy speakers” (대언자) because they relay God’s words, rather than being God themselves .
  • The speaker emphasizes that the era of proxy speakers is over, and the era of direct communication from a divine being has arrived .
  • The opposite of a sermon is when humans convey their words to a divine being .
  • This is typically called prayer .
  • However, the speaker states that his followers do not need to pray because they have met him directly .
  • Instead of prayer, he refers to this act as faith .
• Faith is defined as believing in and hoping for something from a divine being .
  • True faith comes from directly meeting and accepting a divine being .
  • Imaginary faith (가상신앙) is when people believe in a divine being they haven’t met, often based on what others have told them .
  • This type of faith is often accompanied by doubt .
  • The speaker claims that his followers have complete faith because they have met him directly and witnessed his abilities, such as making miraculous water appear or changing substances with his name .
  • Faith is different from general belief .
  • Belief is a common human experience, like trusting a friend or believing food is safe to eat .
  • Faith, however, specifically exists when one encounters a divine being .
• The speaker introduces a “formula” for complete faith .
  • Complete faith = (Promise + Hearing + Action + Obedience) x Gratitude .
  • Promise: The divine being makes a promise, such as promising followers will go to heaven .
  • Hearing: Followers hear this promise directly from the divine being .
  • Action: Followers take action based on what they have heard .
  • Obedience: Followers obey the teachings and guidance of the divine being .
  • Gratitude: This is the multiplying factor, meaning gratitude should be present in all aspects of faith (for the promise, for hearing, for acting, and for obeying) .
  • Gratitude is the “engine” that drives humility, devotion, and order .
  • Without gratitude, these qualities are seen as insincere or lifeless .
  • The speaker encourages starting each day with at least ten things to be grateful for, including basic bodily functions and the existence of order in society .
• The concept of “understanding“ (이해) is discussed, particularly its English translation “understand” .
  • The speaker breaks down “understand” into “under” (below) and “stand” (to stand) .
  • He interprets this as “standing below” someone, meaning to be humble and look at their difficulties .
  • When helping someone, one should look at their struggles and not their status or background .
  • However, the speaker warns against trying to “understand” him or his teachings, as this can lead to misunderstanding or doubt .
  • He uses an analogy of a man marrying one woman but finding another in his bed due to a trick, illustrating how “understanding” based on initial perception can lead to “misunderstanding” .
  • Instead of understanding, one should approach the divine with gratitude .
• The speaker discusses the importance of humility, devotion, and order .
  • These three qualities are crucial, but they need a “key” or “engine” to function .
  • This “key” is gratitude .
  • Humility comes from gratitude .
  • Devotion (헌신) also stems from gratitude .
  • Order (질서) is maintained through gratitude, appreciating the peace and structure in society .
  • He contrasts this with the chaos and lack of order during wartime .
• The speaker shares his thoughts on various Korean songs and their lyrics .
  • He suggests changing the lyrics of “My Hometown” (내 고향) to “My True Home” (본양) .
  • He explains that humans naturally look up at the sky when they sleep, unlike animals, which signifies their longing for their true home in the heavens .
  • He references the Japanese anime “Galaxy Express 999” as an example of a story about a journey to a celestial home .
  • He notes the unique dialect in the song “Samcheonpo Agassi,” where “ne” (네) is added after phrases, making the speech sound softer .
  • He shares a personal anecdote about being teased for using this dialect when he first came to Seoul .
• The speaker discusses the “Sky-Gazing Flower” (하늘바라기 꽃) .
  • He explains that he saw this flower in the garden and learned its meaning .
  • Its flower language (꽃말) includes peace, hope, and love .
  • He contrasts it with the sunflower (해바라기), which only looks at the sun .
  • The Sky-Gazing Flower looks at the sky even at night when the sun is gone, symbolizing a constant gaze towards Baekgung (heaven) .
  • He also mentions the Lycoris radiata (상사화), whose flower language is longing or unrequited love, because its leaves and flowers never meet .
  • He notes that Bulgapsa Temple is famous for its Lycoris radiata festival .
• The speaker introduces a song about Haneulgung angels .
  • He states that the song’s lyrics, which he wrote, were set to music miraculously .
  • He believes the song has powerful energy and vibrations .
  • The song mentions Russian cities like Moscow and Harbin, as Russia is considered a center of literature and art .
  • It also mentions rivers like Songhua River and Hailan River, which flow into the sea .
  • He explains the water cycle, where river water flows into the sea, evaporates into clouds, and returns as rain, ensuring the sea never overflows .
  • He connects this to karma, suggesting that people who drink a lot of alcohol (fire) are reborn in hot, dry places like the Middle East, while those who drink water are born in places with abundant water .
  • He shares a personal story of being beaten in the military for refusing to drink alcohol .
  • Despite this, his stance eventually earned him respect and followers .
  • He mentions that the son of the Hetae Group chairman was his military contemporary .
  • He served in the Security Command and even in a war zone .
• The speaker concludes by granting “levels” (레벨) to various groups of people .
  • Those who sang songs, attended the event, or paid for consultations receive a level of 2.5 .
  • Those watching on YouTube receive a level of 5,000,000,000 .
  • Those who received blessings, nameplates, or new identities receive a level of 3,000,000,000 .

Central Questions & Answers

1. What is the True Meaning of “Sermon” (설교) According to Shin-in Huh Kyung-young?
   Question: What is the actual definition of a “sermon” (설교) from the perspective of Shin-in Huh Kyung-young, and how does it differ from what religious leaders typically do?
   Answer: According to Shin-in Huh Kyung-young, a true sermon (설교) is when a Shin-in (神人) directly transmits the words of Heaven to humans. It involves both explanation and teaching. Unlike religious leaders who act as “proxies” (대언자) by relaying God’s words, a Shin-in is a “direct speaker” (직은자) who delivers the message personally. This direct transmission is crucial because human beings cannot fully comprehend the raw words of Heaven without explanation and guidance.
   Key Quote: “A sermon is when a Shin-in directly speaks the words of Heaven to humans. Religious leaders are proxies; I am the direct speaker.”

2. What is the Difference Between “Faith” (믿음) and “Shin-ang” (신앙) in Huh Kyung-young’s Teachings?
   Question: How does Huh Kyung-young distinguish between general “faith” (믿음) and “Shin-ang” (신앙), especially for those encountering a Shin-in?
   Answer: Faith (믿음) is a universal concept, present in everyday life, such as trusting a friend or believing food is safe to eat. It exists everywhere. Shin-ang (신앙), however, is a specific and profound form of faith that only exists when one genuinely encounters and accepts a Shin-in (神人). It’s not about believing in someone else’s interpretation or a distant deity, but about directly experiencing and accepting the Shin-in. This direct encounter eliminates doubt and the need for traditional prayer, as one can directly ask the Shin-in for what is needed.
   Key Quote: “Faith exists everywhere. Shin-ang only exists when you meet a Shin-in.”

3. Why is “Understanding” (이해) Not the Path to True Shin-ang (신앙) with Huh Kyung-young?
   Question: Huh Kyung-young states that “understanding” (이해) can lead to misunderstanding in spiritual matters. What does he mean by this, and how should one approach a Shin-in instead?
   Answer: Huh Kyung-young explains that attempting to “understand” (이해) spiritual truths or a Shin-in (神人) through human logic often leads to “misunderstanding” (오해). He uses the English word “understand” (under + stand) to illustrate this, suggesting it means to “stand below” or “look at someone’s difficulties.” While this approach is suitable for showing compassion to others, it is inappropriate for comprehending a Shin-in. True Shin-ang (신앙) is not based on intellectual understanding but on direct acceptance and belief.
   Key Quote: “If you try to understand a Shin-in, it will lead to misunderstanding. Shin-ang is not about understanding.”

4. What are the Essential Components of “Complete Faith” (온전한 믿음) According to Huh Kyung-young?
   Question: What elements constitute “complete faith” (온전한 믿음) as taught by Huh Kyung-young, and how do they interact?
   Answer: Complete faith (온전한 믿음) is a profound state achieved by those who have directly met a Shin-in (神人). It is a combination of four core elements, multiplied by gratitude (감사). These elements are:
   Promise (약속): Believing in the Shin-in’s promises (e.g., going to Heaven).
   Hearing (들음): Directly hearing the Shin-in’s words.
   Action (행위): Acting upon what has been heard and promised.
   Obedience (순종): Following the Shin-in’s teachings and guidance.
   All these are amplified by gratitude, which acts as the “engine” or “key” that activates and sustains them. Without gratitude, actions like humility and devotion are lifeless.
   Key Quote: “Complete faith is (Promise + Hearing + Action + Obedience) x Gratitude.”

5. What is the Significance of “Gratitude” (감사) in Huh Kyung-young’s Philosophy?
   Question: Why does Huh Kyung-young place such a strong emphasis on “gratitude” (감사), and how does it relate to other virtues like humility and devotion?
   Answer: Gratitude (감사) is the fundamental energy that powers all other virtues, including humility (겸손), devotion (헌신), and order (질서). Huh Kyung-young explains that without gratitude, these virtues are “dead.” For example, humility without gratitude is merely being polite out of obligation, and devotion without gratitude is insincere. He encourages starting each day with ten specific points of gratitude, from the body’s functions to the existence of order in society, and then extending that gratitude to the Shin-in (神人).
   Key Quote: “Gratitude is the energy for humility, devotion, and order. Without gratitude, these are like dead bodies.”

6. What is the Concept of “Bon-yang” (본양) or “True Home” in Huh Kyung-young’s Teachings?
   Question: What does Huh Kyung-young mean by “Bon-yang” (본양) or “True Home,” and how does it differ from one’s earthly hometown?
   Answer: Bon-yang (본양) refers to one’s “True Home” or spiritual origin, which is in Heaven, not on Earth. Huh Kyung-young suggests that while people often sing about their earthly hometowns, the true longing should be for this celestial home. He notes that humans are unique among animals in that they sleep looking up at the sky, instinctively gazing towards their Bon-yang. This concept encourages followers to transcend earthly attachments and focus on their spiritual destination.
   Key Quote: “When you look at the stars, you should think of your Bon-yang. Humans sleep looking at the sky, gazing at their True Home.”

Top 3 Recommended Questions:
What is the True Meaning of “Sermon” (설교) According to Shin-in Huh Kyung-young?
What is the Difference Between “Faith” (믿음) and “Shin-ang” (신앙) in Huh Kyung-young’s Teachings?
What are the Essential Components of “Complete Faith” (온전한 믿음) According to Huh Kyung-young?

The Profound Meanings of Seolgyo (說敎) and Shinang (信仰)

1. The Esoteric Nature of Seolgyo (說敎)
   The discourse presented herein, referred to as Seolgyo (說敎), is not to be regarded as ordinary speech . The term Seolgyo (說敎) itself is composed of three distinct characters, each imbued with profound significance . This tripartite structure implies that its comprehension cannot be achieved through a singular or dual understanding; a comprehensive grasp necessitates the integration of all three elements . When I transmit these words, they are, in essence, the Heavenly Discourse .

In conventional religious contexts, such as those delivered by pastors or priests, this act is termed a sermon . Therefore, my own pronouncements also constitute Seolgyo (說敎) . However, the profound truths embedded within this Seolgyo (說敎) cannot be directly consumed by humanity in their raw form; they would be rejected, unable to be assimilated . Thus, it is imperative to accompany these truths with Seolmyeong (說明), meaning explanation . Just as a child cannot comprehend complex concepts, humanity, despite its age, remains akin to children in the eyes of a Shin-in (神人) . Therefore, instruction must be delivered through Seolmyeong (說明) and Gareuchim (가르침), meaning teaching . This combination of explanation and teaching is precisely what defines Seolgyo (說敎) .

2. The Distinction Between Dae-eonja (代言者) and Jigeunja (直言者)
   Seolgyo (說敎) can be reinterpreted as Dae-eon (代言), meaning speaking on behalf of another . Consequently, those who deliver such messages are known as Dae-eonja (代言者), or proxies . For instance, pastors act as Dae-eonja (代言者), conveying the words of God; they are not God themselves . In contrast, a Shin-in (神人) is a Jigeunja (直言者), one who speaks directly . The era of Dae-eonja (代言者) has concluded, giving way to the era of the Jigeunja (直言者) . For two millennia, humanity has been accustomed to the pronouncements of Dae-eonja (代言者) .

The profound nature of these truths, requiring three layers of understanding, necessitates both explanation and teaching . Consider a traveler seeking directions to a temple before the advent of navigation systems . The local resident would not only explain the route but also point the way, providing both Seolmyeong (說明) and Gareuchim (가르침) . This act of providing direction and explanation is Seolgyo (說敎) . It is not merely an explanation but also an instruction, guiding the individual to the correct path . Thus, while pastors engage in Dae-eon (代言), speaking on behalf of God, to hear directly from a Shin-in (神人) is to receive Jigeun (直言), direct pronouncements . This fundamental difference is crucial for comprehension .

3. The Essence of Seolgyo (說敎) and Its Antithesis, Shinang (信仰)
   The core meaning of Seolgyo (說敎) is the transmission of Heavenly Discourse to humanity . More precisely, it is the transmission of the Divine Discourse from a Shin (神) to humanity .

Conversely, the antithesis of Seolgyo (說敎) is the transmission of human discourse to the Divine Shin (神) . This is exemplified by human supplications to me, which, though not explicitly termed Seolgyo (說敎), are its functional opposite . The act of humanity conveying its words to a Shin (神) is Gido (祈禱), or prayer . However, for those who have encountered me, Gido (祈禱) becomes superfluous . To engage in Gido (祈禱) implies a sense of deficiency . Yet, for those who have me, there should be no perceived lack, as the path to Cheonguk (天國), or Heaven, is already prepared . Instead of Gido (祈禱), one simply makes a request to the Shin-in (神人) .

The transmission of Divine Discourse to humanity is Seolgyo (說敎) . The transmission of human discourse to a Shin-in (神人) is Shinang (信仰), or faith . Shinang (信仰) involves believing in the Shin-in (神人) and simply desiring . There is no need for Gido (祈禱); one simply believes and desires .

4. The Nature of True Shinang (信仰)
   True Shinang (信仰) is possessed only by those who have genuinely encountered and believed in a Shin (神) . In the context of Christianity, it is held by those who have fully embraced Jesus . Those who merely attend church with doubts do not possess Shinang (信仰) . However, for those who have truly embraced me in their hearts, this constitutes genuine Shinang (信仰) . For them, belief and desire suffice; there is no longer a need for Gido (祈禱), which was necessary only in my absence . Thus, Seolgyo (說敎) and Shinang (信仰) are antithetical concepts .

Shinang (信仰) without direct encounter with a Shin (神) is merely Gasang Shinang (假想信仰), or imaginary faith . Direct experience with a Shin (神) constitutes Jikjeop Shinang (直接信仰), or direct faith . The sermons of pastors, which are Dae-eon (代言), relay what God or Jesus did . However, my pronouncements are Jigeun (直言), direct words, as I am the Bon-in (本人), the very entity . To hear directly from me is to believe instantly . Just as one believes a father’s words when he speaks directly, rather than through an intermediary, so too is Shinang (信仰) formed through direct encounter .

5. The Distinction Between Shinang (信仰) and Mideum (믿음)
   A question arises regarding the difference between Shinang (信仰) and Mideum (믿음), or belief . Mideum (믿음) is an initial, rudimentary form of belief, not necessarily religious in nature . It is a pervasive human experience, such as believing in one’s father or friends . Even the act of eating a cake requires Mideum (믿음), a belief that it is not poisonous . Mideum (믿음) exists in all aspects of life .

However, Shinang (信仰) is not ubiquitous . It manifests only upon encountering a Shin (神) . While Mideum (믿음) is necessary even to consume a meal, Shinang (信仰) is a specific form of belief directed towards the divine . Historically, kings, even within their own families, faced threats due to a lack of Mideum (믿음) . In contrast, Shinang (信仰) is a profound connection established with the divine .

6. The Concept of Understanding (理解) and Its Limitations
   The term Ihae (理解), meaning understanding, is composed of the characters I (理) for reason and Hae (解) for comprehension . However, Ihae (理解), in the context of Shinang (信仰), is not the path to true faith . Attempting to understand can lead to Ohae (誤解), or misunderstanding . This is akin to the biblical narrative where Jacob, believing he was marrying Rachel, was deceived into marrying Leah . Many religions, by seeking Ihae (理解), have fallen into Ohae (誤解) .

The English word “understand” itself offers a profound insight . “Under” signifies “below,” and “stand” means “to stand” . Thus, “understand” literally means “to stand below” . It is a command to descend to a lower position, to humble oneself . To truly understand someone, one must descend to their level, to perceive their difficulties . When someone requests assistance, one observes their circumstances, their struggles, not their status or background . To look “under” them is to see their hardship, to view them as a fellow human, a sibling, a neighbor . In such a state of Ihae (理解), one should offer assistance, even if it means being deceived .

However, this form of Ihae (理解), while applicable to human compassion, is not suitable for comprehending a Shin (神) or Shinang (信仰) . Shinang (信仰) transcends Ihae (理解) . It is through Seolgyo (說敎) that the Shin-in (神人) directly transmits Heavenly Discourse .

7. The Pillars of Virtue: Gyeomson (謙遜), Heonsin (獻身), Jilseo (秩序), and Gamsa (感謝)
   The most crucial virtues are Gyeomson (謙遜), meaning humility; Heonsin (獻身), meaning devotion; and Jilseo (秩序), meaning order . The character Jil (秩) in Jilseo (秩序) is composed of the radical for grain (Byeohwa, 禾) . These three virtues are paramount .

However, there is a key, an engine, that activates these three virtues: Gamsa (感謝), meaning gratitude . Gyeomson (謙遜) emerges from Gamsa (感謝) . Heonsin (獻身) is an act of Gamsa (感謝) . Without Gamsa (感謝), Heonsin (獻身) is impossible . Ihae (理解), which involves helping others out of pity, is distinct from Gamsa (感謝) . While foreigners may view people through the lens of Ihae (理解), we must view them through Gamsa (感謝) . Gamsa (感謝) is the energy that fuels Gyeomson (謙遜), Heonsin (獻身), and Jilseo (秩序) .

Upon waking each morning, one should immediately recall ten reasons for Gamsa (感謝): for the body created by Heaven, for parents, for the ability to move one’s hands, for not suffering a stroke, for sight, for hearing, for the ability to rise, for the movement of limbs, and for the breath of life . Following these ten points of Gamsa (感謝), one should express Gamsa (感謝) to Huh Kyung-young . Without Gamsa (感謝), Heonsin (獻身) is not genuine, but a mere pretense . Similarly, Gyeomson (謙遜) without Gamsa (感謝) is merely a performance driven by observation, devoid of vitality .

Jilseo (秩序), too, is rooted in Gamsa (感謝) . The existence of traffic laws, crosswalks, and parks, and the presence of police, are all reasons for Gamsa (感謝) . In times of war, Jilseo (秩序) collapses, replaced by chaos and suffering . Therefore, the presence of Jilseo (秩序) is a profound blessing for which we should feel Gamsa (感謝) . Gyeomson (謙遜), Heonsin (獻身), and Jilseo (秩序), when devoid of Gamsa (感謝), are lifeless . Thus, one should not perceive matters through Ihae (理解) .

8. The Equation of Onjeonhan Mideum (完全한 믿음)
   Onjeonhan Mideum (完全한 믿음), or complete faith, is possessed by those who have encountered a Shin-in (神人) . This grants them a sense of confidence . Those who have not directly seen me, despite my presence on platforms like YouTube, have missed this opportunity . They attempt to resolve everything through Ihae (理解) . However, for those who have directly witnessed, there is no need for Ihae (理解) .

The equation for Onjeonhan Mideum (完全한 믿음) is as follows:
Onjeonhan Mideum (完全한 믿음) = Yaksok (約束) + Deureum (들음) + Haengwi (行爲) + Sunjong (順從)

1. Yaksok (約束): The first element is Yaksok (約束), or promise . My promise of leading you to Baekgung (白宮), or the White Palace, and Cheonguk (天國), or Heaven, is the foundation .
2. Deureum (들음): The second element is Deureum (들음), or hearing . You have heard my promises directly . While others may hear through Dae-eonja (代言者), you have heard directly from the one who speaks .
3. Haengwi (行爲): The third element is Haengwi (行爲), or action . True Mideum (믿음), having heard my promises directly, necessitates Haengwi (行爲) .
4. Sunjong (順從): Following Haengwi (行爲), Sunjong (順從), or obedience, is essential . By following my teachings, one’s spiritual level ascends towards Baekgung (白宮) . This naturally leads to Sunjong (順從) .

This entire equation is then multiplied by Gamsa (感謝) . Gamsa (感謝) permeates every aspect: gratitude for the Yaksok (約束), for Deureum (들음), for Haengwi (行爲), and for Sunjong (順從) . Without Gamsa (感謝), the equation is incomplete . This comprehensive understanding constitutes Shinang (信仰) .

9. The Uniqueness of Shin-in’s (神人) Seolgyo (說敎)
   My teachings are of a profoundly elevated dimension . They cannot be easily understood or taught by anyone else . The direct transmission of Heavenly Discourse by Heaven itself is Seolgyo (說敎) . The sermons of pastors are Dae-eon (代言), as they merely read words written by others . I am the Jigeunja (直言者), the true Seolgyoja (說敎者) . While there are countless Dae-eonja (代言者), there is only one Jigeunja (直言者) . This signifies a profound blessing for those who hear me .

10. The Significance of Haneulgung’s (하늘궁) Memorials
    In the future, seven memorial monuments will be erected at Haneulgung (하늘궁) . These will commemorate significant events, such as the emergence of Gwangcheonsu (光泉水), or divine spring water, and the designation of Jinin (眞人), or true individuals . These monuments are not idols but rather celebrations of divine interventions . The dates of these events, such as the appearance of Gwangcheonsu (光泉水) on June 22nd and the designation of Jinin (眞人), are to be remembered . The opening of Baekgongseok (白宮石), or White Palace Stone, on May 5th is another such commemorative date .

Furthermore, the date of my initial lecture at Haneulgung (하늘궁), marking the first Seolgyo (說敎), and the date I began bestowing blessings, are also to be memorized . These fundamental teachings are crucial for your spiritual journey .

11. The Symbolism of Flowers and the Concept of Bonhyang (本鄕)
    The Haneulbaragi Kkot (하늘바라기 꽃), or Heaven-gazing flower, found in the garden, symbolizes peace, hope, and love . Unlike the Haebaragi Kkot (해바라기 꽃), or sunflower, which follows the sun, the Haneulbaragi Kkot (하늘바라기 꽃) gazes at the sky even at night . We, too, should be like the Haneulbaragi Kkot (하늘바라기 꽃), always looking towards Baekgung (白宮) and Cheonguk (天國) .

The Sangsa Hwa (相思花), or remembrance flower, has a different symbolism . Its flower blooms first, and only after it withers do its leaves appear . This signifies eternal longing and unfulfilled love, as the flower and leaves never meet . The Sangsa Hwa (相思花) is famously found at Bulgapsa Temple .

The concept of Gohyang (故鄕), or hometown, is often sung about . However, it is more profound to speak of Bonhyang (本鄕), or true home . This refers to our celestial origin, our true home beyond this earthly realm . When we gaze at the stars, we should contemplate our Bonhyang (本鄕) . Humans, unlike animals, sleep facing the sky, a subconscious yearning for their Bonhyang (本鄕) . This innate connection to our Bonhyang (本鄕) is a fundamental aspect of human existence .

12. The Cosmic Cycle and the Law of Karma
    The rivers of the world, such as the Songhua River and the Hailan River, all flow into the ocean . Yet, the ocean never overflows . This is because the water evaporates, forms clouds, and returns as rain, perpetuating a continuous cycle . This Sunhwan Beopchik (循環法則), or law of circulation, is a divine design .

However, certain regions, like Israel and the Middle East, receive minimal rainfall . This disparity is attributed to the Beopchik (法則) of Inyeon (因緣), or karma . Those who consumed excessive alcohol in past lives, which is akin to fire, are reborn in hot, arid regions . Conversely, those who consumed alcohol like water are reborn in places where water is scarce . Therefore, moderation in alcohol consumption is advised . My own experience in the military, where I refused alcohol and tobacco despite severe repercussions, demonstrates the power of unwavering conviction .

Philosophical and Strategic English Terminology for Huh Kyung Young’s Teachings

섭리 (攝理): Divine Providence, Cosmic Order, Predetermined Course
설교 (說敎): Divine Discourse, Sacred Teaching, Spiritual Exhortation
대언자 (代言者): Intermediary Speaker, Prophetic Emissary, Vicarious Spokesperson
직언자 (直言者): Direct Communicator, Unfiltered Messenger, Immediate Oracle
기도 (祈禱): Supplication, Earnest Entreaty, Devotional Appeal
신앙 (信仰): Unwavering Conviction, Profound Faith, Spiritual Allegiance
가상신앙 (假想信仰): Hypothetical Faith, Presumptive Belief, Abstract Conviction
직접신앙 (直接信仰): Experiential Faith, Direct Conviction, Tangible Belief
믿음 (믿음): General Trust, Fundamental Assurance, Basic Confidence
이해 (理解): Empathetic Comprehension, Subordinate Understanding, Relational Insight
겸손 (謙遜): Humility, Modesty, Self-Effacement
헌신 (獻身): Devotion, Dedication, Self-Sacrifice
질서 (秩序): Order, Harmony, Structured Arrangement
감사 (感謝): Gratitude, Appreciation, Thankfulness
약속 (約束): Divine Covenant, Sacred Pledge, Binding Commitment
청자 (聽者): Listener, Auditor, Attentive Recipient
행위 (行爲): Action, Conduct, Practical Application
순종 (順從): Obedience, Compliance, Deferential Adherence
온전한 믿음 (穩全한 믿음): Complete Faith, Absolute Conviction, Unconditional Trust
본양 (本鄕): Spiritual Homeland, Original Abode, Celestial Origin

Basic

1. According to the speaker, what is the primary difference between a “대언자” (proxy speaker) and a “직언자” (direct speaker) in the context of delivering divine messages?
   (A “대언자” delivers messages heard from a higher power, like a pastor giving a sermon, while a “직언자” delivers messages directly from the divine source, as the speaker claims to do. The key difference is directness versus mediation.)

2. True or False: The speaker states that “understanding” (이해) is crucial for true faith and should be applied to religious concepts.
   (False, The speaker argues that “understanding” (이해) can lead to misunderstanding (오해) in religious contexts and that faith should not be based on human understanding.)

3. What does the speaker identify as the “key” or “engine” that drives humility, devotion, and order?
   (Gratitude (감사). The speaker emphasizes that gratitude is the fundamental energy that powers these three virtues.)

4. Fill in the blank: The speaker explains that “설교” (sermon) is when divine words are conveyed to humans, whereas _____ is when human words are conveyed to the divine.
   (Prayer (기도). The speaker defines sermon as divine-to-human communication and prayer as human-to-divine communication.)

5. True or False: The speaker claims that those who have directly met him no longer need to pray.
   (True, The speaker asserts that meeting him directly eliminates the need for prayer because he can directly fulfill requests, implying prayer is for those with unmet needs.)

Intermediate

1. The speaker defines “설교” (sermon) as the act of a divine being directly conveying messages to humans. What term does he use to describe the act of a religious leader (like a pastor) conveying God’s words to people?
   (대언 (proxy speech). The speaker differentiates his direct “설교” from the “대언” of religious leaders who speak on behalf of God.)

2. According to the speaker, what is the difference between “믿음” (belief) and “신앙” (faith)?
   (Belief (믿음) is a general concept present in all aspects of life (e.g., trusting food), while faith (신앙) is specific to encountering and believing in a divine being. The key distinction is the object and context of trust.)

3. The speaker breaks down the meaning of the English word “understand.” What literal interpretation does he give to “understand” and how does he relate it to human interaction?
   (He interprets “understand” as “under-stand,” meaning to “stand below” or “descend.” He relates this to human interaction by suggesting that to truly understand someone, one must humble oneself and view them from a lower, empathetic perspective, focusing on their difficulties rather than their status.)

4. What are the three core virtues that the speaker emphasizes as crucial, and what is the “key” that activates them?
   (The three core virtues are humility (겸손), devotion (헌신), and order (질서). The key that activates them is gratitude (감사). The speaker argues that without gratitude, these virtues are lifeless.)

5. The speaker mentions that there will be seven “memorials” or “monuments” (기념비) at “하늘궁” (Haneulgung). Name at least three types of events or phenomena these monuments will commemorate.
   (Possible answers include: the appearance of “광천수” (divine water), the designation of “진인” (true humans), the placement of “백공석” (Baekgong stone), the first lecture/sermon at Haneulgung, and the start of blessings.)

Advanced

1. Explain the speaker’s “equation” for “온전한 믿음” (complete faith), including all four components and the overarching multiplier.
   (The equation for complete faith is (Promise + Hearing + Action + Obedience) x Gratitude. The speaker explains that faith begins with hearing a divine promise, acting upon it, and then obeying, all multiplied by an underlying sense of gratitude.)

2. The speaker contrasts “understanding” (이해) with “faith” (신앙). How does he argue that applying “understanding” to religious matters can be detrimental, and what alternative perspective does he suggest for approaching divine teachings?
   (He argues that “understanding” in religion leads to “오해” (misunderstanding) because divine matters are beyond human comprehension, citing an analogy of a marriage based on understanding leading to disappointment. Instead of understanding, he implicitly advocates for direct acceptance and belief (신앙) based on direct encounter with the divine, which bypasses the need for human rationalization.)

3. The speaker describes the “순환 법칙” (cycle of circulation) of water. Explain this cycle and how he connects it to human actions and destiny.
   (The water cycle involves all river water flowing into the sea, yet the sea never overflows because the water eventually returns to the sky as clouds, then falls as rain, becoming river water again. He connects this to human actions by stating that those who consume excessive “fire” (like alcohol) will be born in hot, water-scarce regions, implying a karmic consequence for their actions.)

This excerpt is from a Hoo Kyung-young TV lecture, where Hoo Kyung-young himself explains his unique spiritual philosophy and worldview to his followers. He redefines common religious terms like “sermon” and “faith” from his own perspective, emphasizing the importance of direct experience and gratitude in his teachings. This note highlights his contrarian views and how he distinguishes his teachings from traditional religious doctrines.

The Essence of Hoo Kyung-young’s Teachings

Redefining “Sermon” and “Faith”
Hoo Kyung-young offers a radical reinterpretation of fundamental religious concepts. He distinguishes his “sermons” as direct divine communication, contrasting them with the “proxy” sermons of traditional religious leaders. This distinction is crucial for understanding his claim to be a direct messenger of the divine.

섭리 말을 여러분한테 전할 때 뭐라 그래요? 설교라 그러지? 설교
What do I call it when I deliver the words of providence to you? A sermon, right? A sermon.

목사나 무슨 신부나 이런 사람들이 여러분한 전할 때 이걸 설교한다 그래
When pastors or priests deliver this to you, they call it a sermon.

그럼 나도 하는게 설교지
Then what I do is also a sermon.

신인은 직은 자야
The divine being is a direct speaker.

대언자의 시대가 같다이 말이야
The era of proxy speakers is over.

이제 직은 자의 시대가 왔다는 맞아
The era of direct speakers has arrived.

신인을 직접 만나서 확실히 믿어버린 걸 신이야
Believing firmly after directly meeting the divine being is faith.

신앙은 신을 만났을 때만 존재하는 거야
Faith only exists when you meet the divine.

The Pitfalls of “Understanding” and the Power of “Gratitude”
Hoo Kyung-young argues that “understanding” (이해), especially in spiritual matters, can lead to misconceptions. He reinterprets the English word “understand” as “to stand under,” advocating for humility and empathy towards others. For him, the true key to spiritual growth and connection is “gratitude” (감사), which he sees as the driving force behind virtues like humility, devotion, and order.

이해를 하려고 하면은 오해가 생겨 버려
If you try to understand, misunderstandings arise.

이 세상에 있는 모든 종교인들이 이해를 하고 들어갔다 보니까 이게 전부 오해가 된 거야
All religious people in this world entered with understanding, and it all turned into misunderstanding.

언더스탠드가 영어로 말하면 안스탠드 내려가라
“Understand” in English means “stand under,” go down.

낮은 대로 내려가라
Go down to the lower place.

그 사람의 아래를 보라는 건 그 사람의 모든 걸 놔 버리고 하나의 사람이요 형제요 내 이웃이라는 그것만 보라는 거야
To look at someone’s “under” means to let go of everything else about them and see them only as a person, a sibling, my neighbor.

신앙은 이해가 아니야
Faith is not understanding.

감사가 얘들의 시동을 거는 거야
Gratitude is what starts their engine.

겸손은 감사가 있을 때 나와
Humility emerges when there is gratitude.

헌신도 아이고 하나님 내 감사합니다 헌신하는 거야
Devotion also comes from saying, “Oh God, I am grateful,” and then dedicating oneself.

감사 없는 겸손과 헌신과 질서는 죽은 목숨 같아
Humility, devotion, and order without gratitude are like dead lives.

The Seven Memorials and the Concept of “Original Home” (본양)
Hoo Kyung-young reveals that there will be seven memorial monuments at his spiritual center, “Haneulgung,” each commemorating a significant event. He also introduces the concept of “본양 (bonyang),” or “original home,” suggesting that humans inherently look towards the sky for their true origin, unlike animals. This idea connects to his broader message of transcending earthly attachments and aspiring to a higher spiritual realm.

하늘에는 기념비가 한 일곱 개가 필요한 거야 지금
Heaven needs about seven memorial monuments right now.

고향을 본양으로 바꿔야 돼
You should change “hometown” to “original home.”

언제나이 지구를 떠나 응 그런 본양으로 내가 다시 돌아가리
Always leaving this Earth, yes, I will return to that original home.

인간만 하늘을 본양을 바라보고 자게 만들어 거야
Only humans were made to sleep looking at the sky, their original home.

그래서 여러분이 본양이 저 위에 있다는 걸 여러분이 알고 있는 거야
So you know that your original home is up there.

The Equation of Complete Faith
Hoo Kyung-young presents a mathematical equation for “complete faith,” which includes promise, hearing, action, and obedience, all multiplied by gratitude. This unique formula encapsulates his teaching that faith is not passive belief but an active, grateful engagement with his divine promises.

온전한 믿음이 완전한 믿음이야
Complete faith is perfect faith.

약속이 첫 번째야
Promise is the first.

청자가 있어야 돼
There must be a listener.

그다음에는 행위야
Next is action.

행은 행다하면은 반드시 순종이 따라야 돼
After action, obedience must follow.

여기에 뭐가 붙는다고? 감사
What is attached here? Gratitude.

감사가 여기 곱하기가 되지
Gratitude becomes a multiplier here.

약속 약속해 주신 것도 감사.들은 것도 감사 행동도 감사 순종도 감사 감사가 빠지면 되겠나?
Gratitude for the promise, gratitude for hearing, gratitude for action, gratitude for obedience. Can gratitude be omitted?

대한민국 광광곡에서 오신 우리 천사님, 비천사님 모두 반갑습니다. 오늘 처음 오신 천사님 모두 환영합니다. 오늘신 천사님, 대천사님 오늘도 신님을 아련하시고 신님의 은총을 천배만 받으시기 입니다. 신님 강판충 올립니다.

시작. 신강 공축 올립니다. >> 반갑습니다. 앉아요.

신님께 감사의 큰 박수 올립니다. >> 아이고 >> 오늘도 시인님의 선리 말씀을 겸손하시겠습니다. 반갑습니다. 안기하면은 섭리 말씀을 하래.

여러분들이 섭리 말을 예사로 들으면 안 돼요. >> 예. >> 섭리말을 어 상식적으로 알고 있나 모르겠다. 섭리 말은이 뭐가 뭐가 붙어 있죠? 기자가 세 개가 붙어 있죠.

예. >> 그러니까 적당히 들으면 되나 안 되나? >> 안 돼요. >> 안 되는 거예요. 섭리 말은 기가 세 개가 붙어 있어야 돼.

하나로는 이해가 안 된다는 소리야. 두 개로도 이해가 안 돼. 세 개라의 이야기 돼. 정말 섭리의 말씀을 다른 말로 뭐라 그래요? 내가 이걸 여러분한테 전할 때 뭐라 그래요? 하늘의 말씀 내가 섭리 말을 여러분한테 전할 때 뭐라고 해? 하 >> 하늘의 말씀.

응. 하늘의 말씀. 아이고 참. 답하는 사람은 하나도 없네.

섭리 말을 여러분한테 전할 때 뭐라 그래요? 설교라 그러지? 설교. >> 섭리나 섭리말을 목사나 무슨 신부나 이런 사람들이 여러분한 전할 때 이걸 설교한다 그래. >> 목사님이 설교한다 이렇게 하잖아. >> 네.

그럼 나도 하는게 설교지. >> 네. >> 신인도 설교를 하는 거야. 아, >> 그래서이 설교을 여러분들이 잘 알아라이 말이야.

섭리말을 인간에게 이걸 그대로 주면은 여러분이 못 먹어. >> 여러분이 토해 버린단 말이야. >> 이게 안 들어가 몸에. >> 알겠죠? >> 그래서 뭐래? 설명을 겸한다이 말이야.

설 >> 설명을 겸한다이 말이야. 설명을 해 줘야 알아듣지. 애한테 이거 성리 말 이야기하면 애가 알아듣나? 못 >> 알아. 못 알아듣는 거 같이 여러분들도 나이만 먹었지.

애란 말이야. 신인이 볼 때는 그래. 안 그래? >> 그러니까 설명을 하면서 가르쳐 줘야 알아. >> 설명을 하면서 또이 뭐 무슨 교자야? >> 가르쳐 줬자.

그러니까 설명만 해서 몰라도 가르쳐 줘야 돼. 그래서 설교라고 하는 거야. >> 그걸 알아야 돼. >> 설교는 뭐야? 이게 다른 말을 바꾸면 대이야.

대 >> 대이라 그래. 그래서 대언자라 그래. 목사들 >> 하나님의 말씀을 대신해 주는 자지. 자기가 하나님이 아니잖아.

네. >> 그러면 신인은 직은 자야. >> 신인이 직접해. >> 맞아.

안 맞아? >> 어. >> 그죠? >> 대언자의 시대가 같다이 말이야. >> 이제 직은 자의 시대가 왔다는 맞아. 맞아.

이 시대가 왔는데 여러분들은 2,년간 대자의 밑에서 숙달이 된 거야. >> 이제 이해가죠? >> 내가 정확하게 이야기를 해 주고 있는 거야.이 >> 기가 세 개가 된다는게 쉬운 일이 아니잖아. >> 그러니까 어려우니까 설명을 해 줘야 되고 가르쳐 줘야 되는 거야. 그렇잖아.

갈 수가 없어요. >> 아, 여기에 요기 요쪽으로 가면 무슨 무슨 절이 있다는데 어디로 갑니까? 묻는 사람이 있어. 그 동네에가 가지고 그래. 안 그래? 내비가 없을 때.

그러면 그 사람이 >> 설명을 해 줘야 안 줘야 돼? >> 설명해 주고 손가락 조리 가면 되 가르쳐 줘. 안 가르쳐 줘? >> 가르죠. >> 그거야. 방향을 제시해 주고 설명을 해 주고 그게 설교야.

그럼 그 사람이 조리 가야 되는데 요리 가면 길이 요렇게 했는데 요쪽 좌측으로 가지 말고 꼭 오른쪽으로 가야 됩니다. 그럼 이게 뭐야? 설교야. >> 맞아. 안 맞아? 설명만 해주는게 아니야.

가르쳐 줘. >> 손가락으로. >> 그래. 안 그래? 그래서 설교.

그럼 목사들이 하는 건 대응은 하나님의 말을 대신 잘한다. >> 맞죠? >> 신인한테 직접 들으면 >> 직원 >> 직원 직접 듣는 직원이라이 말이야. 그 차이가 있죠? >> 네. >> 그런 분들이 여러분들이 알아놔야 돼.

그럼 설교의 반대가 뭐예요? >> 자, 설교는 무슨 뜻이야? 뜻 아는 사람. 자, 10점 뭐 준다? >> 설명 가르쳐 주는 거라고. >> 설 내가 하는 설교가 뭐냐이 말이야? 말씀을 >> 전의 말씀을 >> 전체의 말이 맞아요. 하늘의 말을 인간에게 알려주는 거.

아멘. >> 자, 잘 알아놔요? 하늘이 내가 한글 잘 안 쓰는데 씁니다. 하늘의 말을 신의 말씀을 >> 그러니까 하늘이라고 하지 말고 신이라고 해야 돼. 우리가 너 지옥에 >> 아주 내가 초등학생 가르키는 거 같아.

신의 말씀을 인간에게 전하는 거야. >> 맞죠? >> 네. >> 그건 하늘의 말씀을 인간 전하는 거지. >> 네.

그 인간한테 전한다. >> 전하는 거죠. >> 네. 아멘.

그러면은 설교의 반대는 뭐예요? >> 자, 반대는 인간의 말을 >> 인간의 말을 하늘의 신에게 전하는 거야. 이게 반대야. 인간의 말을 신에게 전한다. 여러분이 나한테 부탁하는 거는 전부 여기에 해당돼.

맞지? >> 내가 설교라고 안 하지만 실제 설교야. 그러면 설교는 신의 말을 인간에게 전하는 거. 가 내가 인간의 말을 신에게 전하는게 뭐예요? >> 기도. >> 기도.

기도지. >> 네. >> 맞아. 안 맞아? 근데 우리는 기도를 할 필요가 없어.

나를 만나 버렸으니까. >> 아, 나를 만났으니까 마음 여러분이 기도를 한다는 건 뭔가 부족한게 있다는 소리야. >> 근데 여러분은 부족한게 없다고 해야 되는게 맞는 거예요. >> 맞아, 안 맞아? >> 어.

여러분은 천국까지 예비돼 있으니까 여러분이 기도를 해서 얻으려고 하면 되겠나 안 되겠나? >> 신인한테 와서 그냥 부탁하면 되는데 뭐 하러 기도를 해? >> 그게 기도라는 말이 안 맞단 말이야. 그러면 여러분이 지금 내가 설교하는 거는 하늘의 말을 인간에게 전하는 거란 말이야. >> 그러면 인간들이 신인에게 전하는게 여러분도 이제 교회가 아니야. 전하는게 뭘까? >> 기도.

아니 진짜 신적 >> 헌신 아 >> 헌신도 아니고 기도도 아닙니다. 나는 본인이야. 나는 >> 본인 장본인 신인이야. >> 네 >> 그럴 때 여러분들이 나한테 하는게 뭐냐 그걸 좀 생각해 봐.

뭐겠어? 님을 찾는 황력 >> 내가 있는데 뭘 관청해 그냥 와서 부탁하면 되지 >> 그 이제 쓰잘데 없는 이야기야 그게 >> 아 무슨 이유로 와서 아하는데 인사하는 거고 그거는 >> 응 인간에 뭘 원하는 걸 나한테 전하는 거야 반대지네 네. >> 신의 말을 인간에게 전하는 것은 설교고 >> 이제 내 설교가 언제 뭔지 확실히 알았지? >> 네. >> 응. >> 네.

신의 말을 인간에게 전하는게 설교야. >> 네. >> 확실히 알았지? >> 그럼 인간이의 말을 신에게 전하는 거. >> 기도.

기도 >> 그게 신앙이야. >> 신앙. >> 무슨 말인지 알겠지? >> 네. >> 여기 신 믿을 신자.

신인을 믿었다 말이야. 그다음에 파엘 왕자 맞나 안 맞나? >> 맞아. 아멘. >> 신에게 그냥 바라 되는 거야.

기도할 이유가 없어. >> 아멘. >> 아, 맞아. 안 맞아? >> 믿고 바라면 되나 안 되나? >> 돼요.

그리고 그게 신앙이야. >> 이제 알겠지? >> 네. >> 어, 알았죠? >> 네. >> 여러분들이 열심히 한기가 고마워서 하늘의 비밀적인 기초적인 걸 탁탁 내가 포인트를 집어주고 있어요.

요새. >> 네. >> 알았어요. >> 네.

못도 모르는 사람들이 신앙을 함부로 갖다 붙이는데 신앙은 신을 진짜 맞는 자만이 가질 수 있는 거야. >> 맞아 맞아? >> 기독교로 말하면 예수를 완전히 영접한 자가 가지는게 신앙이야. >> 영접하지도 못한 자가 이게 진짜가 가짜가하고 교회 온 사람이 신앙이 있나? 없어요. >> 없어요.

신앙은 옛날 기독교에서는 그래도 예수를 자기가 영접한 자만이 가지는게 신앙이라 그래. 근데 여러분은 이제 마음속으로 영접했나? 진짜 영접해 버린다. >> 진짜 영접해 보니까 이게 진짜 신앙이야. >> 이제는 믿고 바라면 끝나는 거지 뭐.

기도하고 자식 할 이유가 뭐야? >> 네. >> 옛날에는 기도가 필요했지. >> 네. 네.

내가 없을 때. >> 네. >> 이제 이해가 가요? >> 네. >> 이게 반대야.

설계와 신앙은 반대란 말이야. >> 이거를 여러분들이 확실히 알고 있어야 돼요. >> 내가 이야기 안 해 주면 천년만을 다녀도 모르고 지나가는 거예요. >> 이제 알겠지? >> 예.

그러면 신을 직접 만나지 않은 자들이 가지는 신앙은 전부 이제 그거는 그냥 상상의 신앙이야. >> 맞나 안 맞나? 그걸 가상신앙이라 그래. >> 직접 신을 만나서 체험하면 직접 신앙이야. >> 네.

맞아, 안 맞아? >> 직원을 듣고 있는 거 아니야. 직원을 직접 말씀을 듣는 거하고 아니 대언을 듣는 거 하나님이 어떻게 했다. 뭐 예수님이 어떻게 했다. 이렇게 목사님들의 설교는 대언이야.

네. >> 직원인가? >> 아니야. >> 나는 본인이 직접 와가지고 떠드니까 이게 뭐야? 직원이지. 지은 바로 >> 듣자마자 믿어 버리는 거예요.

맞아 맞아? >> 어 그 사람 만났는데 우리 아버지가 뭐라 그랬다 하면은 안 믿지만 아버지가 직접 와서 이렇게 얘기하면 그 아버지 말이 맞는 거지 뭐. 그걸 믿고 자시고 어디 있니? >> 그냥 신앙이 돼 버리는 거야. >> 안 맞아요? >> 맞습니다. >> 아주 어떻게 보면 굉장히 쉬운 거 같죠? 아멘.

굉장히 어려운 말이야. >> 아멘. >> 무슨 말? 이걸 여러분들이 이제 깨달아야 아 내가 어느 경제에 와 있구나. 나는 지금 대언을 듣는 교회에 앉아 있는게 아니고 직접 그분이 그분을 만나 가지고 저저저 베풍에 와 가지고 직접 그 천신을 만나서 대화를 듣는 거.

그걸 알아야 돼. 알았죠? >> 잘죠. 직은 자가 온 것을 재림 예수가 왔다. 그러지만은 천 뭐 무슨 질문? >> 자, 성령 >> 질문이 있으 >> 어 말 >> 신앙하고 믿음은 어떤 차이가 >> 아 그러니까 믿음은 초보자들이 처음에 가지는 건데 그건 종교적인 것이 아니야.

어 그냥 아버지를 믿거나 >> 친구를 믿거나 믿음면 어디에나 존재해. 내가 밥을 먹을 때이 케이크를 믿지 않으면 먹을 수 있나? 없습니다. >> 이거 독소가 들는지 알면 이거 뭐 믿을 수 믿음이 있으니까 먹는 거야. 믿음은이 모든 것에 존재 아멘 >> 맞아 맞아? >> 신앙은 모든 곳에 존재하는게 아니야.

신앙. >> 어 알겠지? >> 신을 만났을 때만 존재하는 거야. >> 그렇지? 믿음은 밥안 그릇을 먹어도 믿음이 있어야 먹을 수 있어. 저 사람이 믿음에 가야 밥을 먹지.

유명한 인사들은 아무데서나 밥을 먹기 좀 그렇잖아. 맞아. >> 어, 믿음이 없으면 저게 나를 뭐 암살하려고 하는 사람인지 뭘 탔는지 모르잖아. 그래서 옛날에 임금이 우리 조선 시대 임금 절반이 독살됐다 그러잖아.

그래, 안 그래? 그러니까 믿음은 어디에나 존재하지 않는 데가 없어. 부자지간도. >> 정말 옛날 이스라엘에 내가 있던 이스라엘에서는 왕을 죽인 자가 왕의 자식들이야. 우리 조선 시대도 왕의 아버지를 >> 없애고 자기가 왕이 된 사람도 있어.

그래 안 그래? 그러나 죽이지는 않았지. >> 형제들은 죽이고 왕을 뺏었지만 아버지 왕조를 뺏 죽이고 뺏은 사람은 없잖아. >> 네. >> 아버지를 팽시켜 가지고 딴 데다 보내 버리고 한 사람 있어도 그래.

안 그래? >> 상황을 만들어 놓고서는 가지고 놀기만 하다가 나중에 팽시켜 버리지. 응. 그러나 옛날 내가 있던 이스라엘은 왕을 아들네 명이 서로 왕하겠다고 싸우다가 아버지가 잠잘 때 아버지를 죽인 아들이 왕이 돼. >> 아멘.

그 뭐 이스라엘 역사는 참 너무 지어보해서 내 이야기는 안 한다만은 그런 왕이 있어요. 실제 >> 네 >> 맞나 맞나? 아버지가 죽으시는데 왕이 죽으시는데 아들 내놈이 서로 왕하다고 싸우다가 한놈이 가서 아버지를 주고 먼저 왕을 딱 차지해 버려. 그러 버려. 하루 아침에 잠자는 아버지를 가서 죽여.

그런 친들이 >> 알겠죠? >> 그러니까 왕이 뭐길래 부모를 그렇게 살해하고 왕을 하는 그런 부도덕한 그게 유럽인들이었어. >> 우리만 동방 예의 주국이지 거기는 예의라는게 없어. >> 어 알겠죠? >> 네. >> 이제 설교와 신앙 알겠죠? >> 네.

서로 반대되는 것이다. 어떤 신학자가 나하고 와서 대화가 되겠나? >> 아닙니다. >> 차원이 달라. >> 네.

무슨 말인지 알죠?이 >> 대자에 또 대자가 신학자들 아니야? >> 예. >> 뭐 그 사람들을 하고 내가 대화가 되겠나? >> 안 되. >> 음. 그러니까 그 사람들이 내 강의만 몇 번 들으면 바뀌어 버려.

음. >> 알겠죠? 아멘. >> 그러니까 여러분들은 신앙을 아무데나 갖다 붙이는데 큰일 나요. >> 신인을 직접 만나서 확실히 믿어버린 걸 신이야.

알겠죠? >> 네. >> 근데 예수님이 있다더라. 그럼 목사 가려 줘. 거기서 믿는게 그게 진짜요? >> 그게 신앙이 되나? >> 아 >> 의심이 90%예요.

의심이 90% >> 맞아 안 맞아? 근데 나를 직접 만나서 광천소가 나오고 말한마디 하니까 물 나왔어? 안 나왔어? >> 나왔어. >> 어 뭐 모든 물질에 내 이름 붙이면 변화가 일어나지. >> 어 거짓말 하는 거 아니잖아. >> 네 >> 뭐 음식이든 뭐든 변하지.

내가 특정한 음식을 이야기하면 또 일거 >> 그니까 뭐 갖다 이름만 붙이면 >> 네 >> 좋아지지. 네. 내 이름 붙이거나 내 사진 붙이면 백지가 살아나지. >> 네.

그리고 내가 모든 물 카메라 보고 살아라면 살고 죽으라면 죽지. >> 네. >> 그럼 사람도 또 살아나라면 살지. >> 죽으라 하는 건 안 되게 해 놨어.

이런 점만 빠져. 알았지? >> 그러니까 뭐든지 영적인게 보이잖아. >> 네. >> 또 이번에 진인이 내려왔지.

네. 아멘. >> 그럼 진인이 내려왔으면 여러분 나중에 증인을 하늘에서 정해 준 결정해 준데 대한 공덕비가 나중에 하늘 공에 만들어져. >> 와.

어. 그래가지고 거기 신인 대표 이름이 들어가겠지. >> 어. 저 신인을 만들어 준데 고마우니까 여러분이 공덕비 만들 수 있지.

아멘. >> 몇월 며칠 날인이 >> 다 결정이 되고 그날 진인이 안 된 사람은 >> 문제가 있는 사람이지. >> 그 백공에서 진인될 사람은 이미 진인으로 다 성격해 놨어. >> 그 진인을 만들어 주신 하늘에 감사합니다.

이래 가지고 여러분은 진인 >> 집단적으로 진인을 하사 한 기념비가 만들어져야 되겠지. >> 네. 아멘. >> 그런게 우상이 아니야.

네. >> 알았죠? >> 말하자면 여러분이 광천수 나온 기념비도 있어야 되겠고 >> 네. >> 진인 만들어 준 기념에 날 기념비도 있어야 되겠고 >> 하늘에는 기념비가 한 일곱 개가 필요한 거야 지금. >> 어 대공석을 갖다 놓게 해 준 기념이 있으면 되겠지.

네 >> 맞아 맞아? >> 불로 광천수 나온 기념비 해야 되겠지. 어 뭐 불이 만들어주 기념비 만들어야 되겠지. 어 그러니까 여러분 하늘에는 한 일곱 개 정도의 기념비가 지금 만들어져 있다 보면 되는 거예요. >> 아멘.

그러 날짜가 물라운 날은 몇 년도 6월 22일 >> 딱딱해서 그 기념비에 날짜 >> 진인된 거는 며칠 전에 그 날짜 >> 네 >> 맞아 맞아 >> 네 >> 최종 진인이 된 그 날짜가 있어요 집 제일 많이 해 줬잖아 >> 그게 하늘에서 내로지 내가 해 줬나 >> 그런 날을 여러분 기념해야 돼 >> 그 그런 날짜도 여러분이 다 암기해야 돼 언제 진인들이 많이 나왔다 언제 광천소가 나왔다 백공석은 몇 년도 5월 5일 날 오픈했다. 왔다. 하늘에 도착했지. 그런 기념을 여러분이 다 알아야 돼.

그까 여기는 기념일이 일곱 개가 있어요. >> 하늘공을 최초로 여기 와서 내가 강연을 시작한 기념일이 여러분 알아야 되는 거야. >> 네. >> 최초 설교.

축복 내린 날짜. >> 최초 설교. 알았죠? >> 네. >> 그다음에 내가 축복을 주기 시작한 날짜.

맞아. 백맹에 시작한 날짜. 이런 건 여러분이 암기를 하고 있어야 이제 우리가 >> 되는 거지. 그래서 요새는 기본적인 걸 내가 설니다.

네. >> 맞죠? >> 네. >> 그래서 여러분들이 알아놔야 될 거는 음. >> 그럼 나는 레벨 배를 높여 주기 위해서 질문을 합니다.

네. >> 어. 뭐 기분 나쁘게 생각하지 마세요. >> 응.

그래서 여러분들은 연필이 어디로 갔나? 이게 뭐예요? 이게 뭐예요? >> 뭡니까? >> 이자지. >> 예. >> 이치 이자지. >> 네.

응. 응. >> 이해지? >> 네. >> 이해 아니야.

이해. 이해. >> 응. >> 이해죠? >> 네.

그러면 이해를 해서 갖는 거는 신앙이 아니야. 맞아요. >> 어 그걸 알아야 됩니다. >> 이해를 하려고 하면은 오해가 생겨 버려.

아멘. >> 전부 오해가 생겨 버려. 분명히 이시을 택꼈는데 밤에 첫날 밤 잠을 자보니 그 서방이로 바뀌 있어요. 맞죠? >> 아니 이시하고 분명히 들어갔는데 누가 저저엘하고 누가 들어갔어? 라하고 레아가 들어가 버렸지.

아, 분명히 레아하고 결혼을 했는데 밤중에 시아버 장인이 레아를 아저 라엘를 레아로 살짝 바꿔 버렸지. >> 네. >> 어. 아주 못생긴 여자로 바꿔 버렸어.

어. 그죠. 그까 이해를 >> 하고 결혼했는데 나중에 보니까 오해가 되는 거야. 여러분 종교가 다 그래.이 이 세상에 있는 모든 종교인들이 이해를 하고 들어갔다 보니까 이게 전부 오해가 된 거야.

이제 이해갑니까? >> 나는 이게 하늘의 섭리니까 말이 상당히 쉬우면서 어려워요. >> 맞지? >> 그러면 이해가 영어로 뭐야? >> UN 이거는 뭐야? 아래야. 아래 >> 아래 >> 스탠드는 뭐야? 서다 서다 >> 서다 >> 그럼 이게 이해지 >> 이 >> 해 맞아 안 맞아 >> 스탠드 이해잖아 그이 무슨 뜻이야 >> 아래에 서라 이거야 >> 윗자리에 서지 마라 이거야 남의 남이 있으면 언제나 그 사람 아래에 들어가라 이거야 위에 서거나 앉지 말라이 소리야 이게 명령문이야 언더스탠드가 영어로 말하면 안스탠드 내려가라. 낮은 대로 내려가라.

맞아, 안 맞아? >> 네. >> 그러면 이해를 하려면은 어떻게 해야 되나? >> 그 사람 밑에 내려가야 돼. >> 그 사람 말을 할 때 그 사람보다 밑에 있어야 되는 거야. >> 맞아, 안 맞아? >> 네.

어떤 사람이 가는데 >> 나한테 아이 저 아저씨 차비가 없는데 만 원만 좀 주실래요? 정말 좀 도와주세요. 이러면 내가 그 사람을 아래로 한번 쳐다봐. >> 행식을 보는 거야. >> 그럴 수 있지.

그래. 안 그래? >> 그 사람을 아래를 보는 이유는 그 사람이 진짜 거짓인가? 남노한가? 또 어려 행편이 어려운가? 이걸 보는 거지. >> 네. >> 그래.

그 사람의 아래를 본다는 그 사람의 어려움을 본다는 거야. >> 맞아. 안 맞아? >> 그 사람의 어려움을 봐야지. 그 사람의 위를 보면 되나? >> 당신 뭐 하는 사람이야? 지급이 뭐야? 집안이 무슨 집안이야? 가문이 어떻게 돼? 이거는 그 사람이를 보는 거야.

맞아? 안 맞아? >> 맞아. >> 절대 그런 거 보지 말라는 거야. 당신 학벌이 어디야? 돈 만 원 빌려 주는데 서울장 나왔어. 이러면 되겠나? >> 그 사람 위를 보면 안 된다는 거야.

그 사람의 아래를 보라는 건 그 사람의 모든 걸 놔 버리고 하나의 사람이요 형제요 내 이웃이라는 그것만 보라는 거야. 맞아? 안 맞아? >> 네. 그게 아래를 본다는 뜻이거든. >> 그러면 줘야 되는 거야.

사기를 당하더라도 마늘을 주는 것이지. 맞아, 안 맞아? >> 나보다 아래를 보니까 나보다 어렵네. 그래. 안 그래? >> 나는 당장 있는데 그 사람 만 원이 없네.

그러면 그 사람 아래를 보니까 줘야 되나 안 줘야 되나? >> 줘야 되. >> 줘야 되는 거야. 이제 이해가죠? >> 네. >> 사람을 위를 보면 안 된다는 거.

응. 돈 많아 주면서 너 학교 어디 나왔어? >> 너 아버지 뭐 하는데? 너 왜 만늘 달라 그래? 너 뭐 뭐 하는 놈이야? 이러면 되나? >> 안 돼요. >> 그럼 그 사람이 위를 보는 거야. 그걸 교만이라 그래.

알았죠? >> 네. >> 그래서 영어로 겸손이야. >> 말이 이해지. 스탠드 아래를 봐라.

그 사람의 >> 그 사람의 어려운 점을 봐라. 그 사람의 불쌍한 점을 봐라. 맞아? 안 맞아? >> 네. >> 그게 이해야.

알았죠? >> 네. 불쌍한 사람을 보는 데는 이해를 하면 되는데 종교를 이해하면 되나 안 되나? >> 안 된다. >> 안 되는 거야. 이거는 사람을 볼 때 >> 불쌍한 면을 보라는 뜻이야.

네. >> 근데 지금 여러분이 허경령을 이해를 하려고 >> 아니요. >> 안 되는 거야. 절대로 안 됩니다.

네. >> 신앙은 이해가 아니야. >> 네. >> 알았죠? >> 네.

아멘. >> 아, 이것은 바로 설교를 통해서 하늘의 말을 직접 신인이 와 가지고 전하는 거야. 무슨 거죠? >> 맞지? >> 그래서 여러분은 우리가 제일 중요한 거는 뭐라 그랬어? 겸손이라 그랬죠? >> 제일 중요한 보석은 뭐라고요? >> 겸손. >> 그다음에 뭐야? 헌신 >> 헌신이라고 그랬지? >> 헌신 >> 네 >> 어 그다음에 뭐예요? 질서질 >> 응 >> 질서 >> 질서라 그랬지 >> 질자를 여러분들 잘 알아놔 이게 무슨 자야 >> 뼈 >> 벼화자지 >> 뼈화 >> 이게 질자야서 알겠죠 >> 질서요 세 가지가 굉장히 중요하죠 >> 네 >> 근데 중요한데요 세 가지에 꼭 들어가야 되는게 있어요.요 요 세 자동차 타면은 여러분 기아 넣고 시동 걸야지.

네. >> 기아 중립 넣고 시동 걸려야지. 열쇠가 있어.요 세 가지에. 열쇠가 뭐예요? >> 키가 뭐예요?이 세 가지 엔진을 가동하려면 열쇠가 뭐예요? >> 배터리.

그러니까이 콩나물은 맨날 >> 뭐가 필요해요? 감사. >> 누가 감사라 그랬어? >> 응. 감사. 레벨 10.5 들어가라 누구한테 들어가냐?이 사람이 사람 때문에 여러분 레벨 10점부 다 들어갔어요.

감사란 말이야. >> 감사합니다. >> 무슨 말인지 알겠지? >> 네.이 >> 감사 >> 감사 >> 사이 감사할 사자거든.이 >> 감사가 얘들의 시동을 거는 거야. >> 겸손은 감사가 있을 때 나와.

헌신도 아이고 하나님 내 감사합니다. 헌신하는 거야. 감사 없으면 헌신하나? >> 아멘. >> 이건 이해를 해서 해서 안 된다는 거야.

이해를 해 가지고 하면 되겠나 안 되겠나? >> 안 된다. >> 이해는 불쌍하니까 도와주는 거잖아. 남을 이해하는 거지. 그래.

안 그래? >> 이해로 사람을 바라보면 >> 스탠드야. >> 그러니까 외국 사람들은 이렇게 사람을 바라보는데 우리는 그렇게 보면 안 돼. 우리는 감사로 바라봐야 돼. 감사.

감 알죠?요 감자. >> 네. 감사. >> 네.이 >> 감사로 사람을 겸손해야 되고 헌신해야 되고 질세를 지켜야 되는 거야.

알겠죠? >> 네. >> 그러니까 감사는 >> 세 가지의 에너지지. >> 네. >> 알겠죠? >> 그래서 지금 아침에 딱 일어나면 어 내 몸을 만드는 신 하늘에 감사 >> 하죠.

내 몸 만들어 주신 부모님에게 감사. >> 그래. 안 그래? 그다음에 손을 탁 움직여 보면 손이 움직이는데 감사. >> 그다음에 내 얼굴이 밤에 중풍이 걸려 가지고 한쪽이 마비 되지 않은 거예요.

감사. 눈 보이는 거 감사. 귀 들리는 거 감사. 자리에서 일어날 수 있는 거 감사.

손가락 팔다리 움직이는 거 감사. 숨 쓸 수 있는 거 감사. 딱 열 가지 감사가 순식간에 머릿속에 팍 떠올라야 돼. >> 맞지? >> 네.

그 가지 감사가 아침에 딱 떠오르고 허경령한테 감사합니다. 아 그리고 움직이면 이게 허경령 하면 이게 얼마나 무시무시하겠니 >> 그래. 안 그래? >> 응. >> 감사한 마음 없이 헌신하면 그게 헌신이야? >> 아니 >> 아니야.

감사한 마음 없이 겸손하면 그게 겸손이야. >> 아니요. >> 그거는 눈치 보느라고 겸손한 거예요. >> 네.

맞아. 안 보자. >> 생명력이 없는 겸손이야. 감사하지 않는데 헌신하면 그 헌신도 아니야.

속이는 거야. >> 그지? 감사하지 않은데 질서를 지켜. >> 아우 참 경찰이 있고 아 이게 질서가 있고 질서 정하게 건널 행단보도가 있고 이거 공원도 있고 참 감사하구나. 전쟁 난리통에는 그 어머니가 보다리 매고 애들 줄줄이 없고 걸리고 그 피난 보다리를 가지고 그 울매불며 응 남편은 전쟁터 가서 죽어가 죽어버렸고 그 피난 가는 사람들 그때는 질서 있나 없나 >> 없어요.

갑자기 중공군이 나타났다가 미군이 나타났다가 한국군이 나타났다가 말도 안 통하지 그냥 배는 고프지 전신에 밥을 못 먹은 사람이 길이 쓰러져서 시체는 뒹굴지 그 전쟁태에 질서 있나? 없. >> 질 수 없잖아. >> 그럼이 질 수 있는게 얼마나 감사한 거야. >> 아유, 말도 많아요.

전쟁을 안 겪고 봐서 우리는 감사할 줄 모르는 거야. 밖에 교통성에 호라락다 보면 아유 감사하구나. 경찰이 있구나. 고마워.

안 고마워? >> 고마워. >> 경찰이 고마워? 안 고마워? >> 고마워요. >> 고마운 거예요. 전쟁나 봐.

없어. 경찰도 아무 데서나 와서 죽창 들어와서 찌르지. 뭐 그냥 여기저기 사람이 죽어 있지. 그 질서가 완전히 없어져 버리고 법도 없어져 버려.

도망가는 사람들만 있어. 어디로 가는지 다 도망가. 그래. 안 그래? >> 네.

무슨 말인지 알죠? >> 네. >> 그러니까 감사 없는 겸손과 헌신과 질서는 죽은 목숨 같아. 알았죠? >> 그러니까 이해로서 사물을 보면 안 된다. >> 네.

안 들겠죠? 네. >> 내가 일로 카드가 나올 걸 알고 말을 좀 조절해야 돼. 한번 입이 열리면 끝이 없어요. 이제 오늘도 많이 안 가르쳐 줬어.

아주 쉬운 거 가르쳐 줬죠? >> 네. >> 아주 중요한 겁니다. 그래서 나는 질문만 합니다. 하나 하고 끝냅시다.

이제 이만큼 이해시켰으면 그다음은 질문을 해야 되겠지? >> 네. >> 음. 참 방정식을 수학 방정식을 또 이런데 쓰는 사람은 또 나밖에 없어요. >> 어 뭐라? 자 이거 뭐예요? 온전한 믿음이야.

그러니까 이거는 완전한 믿음이라 그래. 알았죠? >> 온전한 믿음이 완전한 믿음이야. 완전 알았죠? >> 네. >> 완전한 믿음을 가진 자가 있을까? >> 없어요.

신인을 만난 자들이 완전한 믿음을 가진 자들. 예. 그 자를 만났으니까. >> 예.

그래. 안 그래? 그러니까 여러분은 온전한 믿음을 가지 있단 말이야. >> 맞죠? >> 네. >> 그 자신감을 가져야 돼.

아멘. >> 다른 믿음을 가진 자들은 실제 나를 보지 못해서 >> 내가 올 거라고 기다리고 있는데 그게 되나? >> 나를 만날 수 없게 내 유튜브가 그렇게 있는데도 안 보고 안 와. >> 기회를 놓쳤지. >> 그 기회를 놓친 자들이야.

그들이 아무리 욕을 해도 우리는 기회들을 필요가 있나? 없어요. >> 없습니다. >> 그들은 뭐든지 안스탠드로 해결하려고 그래. 이해를 하려고 들어.

여러분이 직접 봐니까 이해할 거 있나? >> 없습니다. >> 응. 네가 아버지가 내일 온다더라. 언제 올지 모른다.

준비하고 있어. 그 준비하고 있는 사람보다 아버지를 그날 와서 만나 버렸네. 동네 한기통해서. >> 아 맞아 맞아.

어 그러면 이해고 뭐고 있나? >> 없 >> 없네. 그러니까 이건 온전한 믿음. 자, 그러면 온전한 믿음을 이제 우리가 믿음이라고 하자.이 믿음은 뭐 플러스 뭐 플러스 뭐 플러스 온전한 믿으면 첫째가 뭘 믿는 뭐라고? 감사. >> 감사.

이제 이게 마지막 시험이야. 감사가 아닙니다. 잘 잘 드러나요? 이거 굉장히 중요한 거야. 내가 여러분 하는 약속.

약속이 첫 번째야. 여러분, 내가 백군 간다고 해서 안 했어? >> 천국 간다고 했어, 안 했어? >> 했어요. >> 여러분, 그거 믿어? 안 믿어? >> 믿어요. >> 믿죠.

그 약속이 첫 번째 >> 이제 술세하잖아요. 알겠죠? >> 네. 그다음에 그 약속을 귀로 여러분이 들었어? 안 들었어? >> 들었어요. >> 그러면 >> 청자가 있어야 돼.

던져. >> 귀로 들었단 말이야. >> 약속을 귀로 들었어. >> 그러면 요게 플러스 됐지? >> 네.

약속 듣는 거 플러스. 그다음 뭐가 있을까? >> 응. >> 뭐 >> 뭐라 그랬어? 방금 >> 앙요. >> 항 >> 앙.

앙. >> 아니. 시동행동 >> 어 >> 레벨 전부 5점 들어가라. >> 그다음에는 행위야.

그러니까 믿음 진정한 믿음이라는 건 나를 직접 만났으니까 약속했잖아. >> 네 >> 들었잖아. 직접 >> 직접 >> 행동행 >> 행하는 거야. 그러니까 허경령의 믿음은 여러분 어떻게 됐어? >> 들음으로써 알았어.

네. >> 내가 온다는 걸 여러분들이 들었단 말이야. >> 네. >> 맞죠? >> 네.

그러니까 여러분들은 내 약속을 들었어요. >> 들으니깐 들음으로써 믿음이 만들어진다 그러지. >> 네. >> 누가 그랬어? >> 예수님.

바울이 그랬어요. >> 아 지어내는 데는 못 당해. 예수 예수님이 내가 말한 거는 나는 비 생명 나는 생명수라 그랬어. 그렇지만 내가 뭐 바울 같은 이야기는 안 했지.

믿음은 >> 행동으로 >> 들으면서 나오고 들음은 >> 행동으로 >> 행하면서 온다고 그랬지. 그게 믿음이라는 거야. 근데이 사람들은 듣는 걸 대원자한테 들었어. >> 예.

맞아, 안 맞아? >> 네. >> 대언자한테 들었지. >> 네. >> 그 대자도 천국 가는 사람이 아니야.

여러분은 직접 말한 사람한테 들어 버린 거야. >> 다르지? >> 엄청난 차이야. >> 알았죠? >> 그 대언자가 누가 온다더라 이렇게들은 거 여러분은 대언자를 만나 가지고들은 거야? 없어. >> 그러니까 약속과 들음과 행위 >> 행위째.

어, 이것이 어, 여러분들 그다음에는 행담에 뭐가 있을까? 또 더하기 하나 더 있어요. >> 행을 이제 여러분이 행하지. 네. >> 그 행하는 어 >> 실천 실천실행에 들어가잖아요.

잘 들어요. >> 행은 행다하면은 반드시 순종이 따라야 돼. >> 내가 이렇게 가르키면 듣고 그걸 따라가는게 백군 가는 데까지는 레벨이 올라가는 거야. >> 알았죠? >> 그러면은 자연히 여러분은 순종하게 돼 있지.

네. >> 순종. 알았죠? >> 네. 그러면이 갈로를 큰 가로가 또 중간에 쳐지지.

큰 가로 밖에 방정식이 있어. >> 여기에는 뭐가 붙을까? 큰가루 밖에. 요게 다 해당되는 거가 있다고 내가 했지. >> 네.

모르겠나 >> 뭐 1분 정걸 모르면 어떡해? >> 감사 >> 어 >> 감사 >> 감사. >> 레벨 5조 들어가라. 오늘 여러분들이 한 사람이 마치면 전체가 마치는 걸로 인정해 주는 겁니다. >> 그러면 여기에 뭐가 붙는다고? >> 감사 >> 감사가 붙지.

그러면 감사가 여기 곱하기가 되지. >> 그럼 여기다가 감사를 써 놓으면은이 감사가 여기도 여기도 여기도 여기도 가서 붙어 버리지. >> 네. >> 그러니까 방정식이란 말이야.

알았죠? 약속. 약속해 주신 것도 감사.들은 >> 것도 감사 행동도 감사 순종도 감사 >> 감사가 빠지면 되겠나? >> 그러니까 가로에 여기 곱하기 감사가 붙는다 말이야. >> 예. >> 맞죠? >> 여기에 얘 감사가 붙는다는 걸 여러분이 알아라이 말이야.

감사합니다. >> 어 >> 영의 답이지. >> 예.요네 요네 가지가 들어가서 고폐기 감사 >> 알겠지? >> 네. >> 어 그게 신앙이란 말이야.

아멘. >> 그럼 내가 오늘 해 준 것도 굉장히 차원 있는 이야기야. >> 네. >> 이거를 여러분들이 유튜브를 통해서 배워야 돼.

이거는 내 아니고는 누구도 이렇게 쉽게 이해하게 가르쳐 줄 수가 없어. 자, >> 하늘의 말을 직접 하늘이 와서 말을 전해 주는 거 설교 >> 설교 >> 설교지. >> 네. >> 그다음에 목사들이 설교하는게 뭐야? >> 대언.

대언이지. >> 네. >> 신인이 말한 것만 설교야. >> 신이 신이 신인이 직접 인간에게 말을 하는 거야.

이게 >> 돋본 사람 말을지가 대신 읽었으니까. 대독. 그래. 안 그래? 그 대원자들이야.

나는 직원자야. >> 예. >> 나는 설교 진짜 설교자야. >> 예.

알겠죠? >> 네. >> 지금 사회자가 보는 눈빛이 벌써 저저 뭐야 이거? 이거 옐로우 카드가 나오려고 그래. 그러니까 빨리 끝내야 되겠어. >> 예.

너무 재밌어서 옐로 카드 못 있습니다. 네. 네 우리 시 너무 재밌어 가지고 시간이 지어는데 수가 없습니다. 그죠? 시도 >> 요새는 짤막한 공부를 해야 돼.

너무 길게 하면 모르니까 치워요. >> 재밌죠? >> 네. >> 어 이렇게 머릿속에 쏙쏙 들어가야 돼. 이제 대언자가 누군지 알겠지? >> 네.

직접 말하는 자는 설교할 수 있는 자는 한 사람이지. >> 네. >> 직접 하늘의 말을 인간에게 직접 전하는 거 이게 설교야. 응.

대원자는 수십만 명이지 그지? >> 네. >> 지은자는 딱 한 명이 >> 여러분 복이 있지? >> 네. >> 아주 여러분은 복이 터졌어. 오케이.

강아 너무 재밌어서 옐로 카드를 들 수가 없었습니다. 예. 그래서 신희님 오늘도 노래를 다섯 분을 올리는데 일절씩만 올리면서 요래하겠습니다. 예.

어 먼저 블로수 영성TV 최소 천사 유정 천리를 올리겠습니다. 모두 일절씩만 올립니다. >> 윤영철님.이 예.이 >> 노래가 나온 영화 이름 아는 사람 레벨 1.5 준다. 영화이 음악 유정철리 노래가 나오는 영화 제목 >> 두매상골래 >> 아니야.

아무도 없나? >> 예. >> 잊지 말아요. >> 가는 봄 오는 봄 >> 이게 주제국이야. >> 유정리 알겠죠? >> 네.

아 못 맞췄으니까 정부 레벨 1.5 들어가라. 마치면 마치면 안 주고 못 마치면 주는 거야. 천국에서는 이렇게 거꾸 주는 거야. 재밌지? >> 네.

생 생각할수록 재수가 좋네. 시님 옐로 카드도 저희들이 너무 늦게 들었고요. 시간이상 조금 더 있습니다. >> 네.

자, 이번에는 광역시 장재광촌 비내리는 호남선을 올리겠습니다. 꿈의 내 고향을 올립니다. 1절만 갑니다. >> 1절.

예. 저는 태어나서 고양이를 한 번도 못 가봤습니다. 진짜 >> 고양이 어디죠? >> 예. >> 강화제입니다.

강화? >> 아, 그래서 항상 마음이 아팠는데 아버지가 직접 오셔 고양이 가자셔 가지고 감사합니다. 여러분들 다 같이 가져하고 있습니다. 감사합니다. 나는 강화도가 그렇게 뭔지 몰랐어.

잘 보냈죠? >> 네.이 >> 노래는 저분이 가사를 실수를 했어. >> 왜 실수했냐? 고향을 본양으로 바꿔야 돼. >> 아, >> 본양이 그리워도 못 가는 신세.이 >> 지구에서 아주 상처받은이 몸 뭐 이렇게 나와야 돼. 가사가.

언제나이 지구를 떠나. 응. 그런 본양으로 내가 다시 돌아가리. 이런게 저 하늘의 별을 바라볼 때마다 보양 생각이 나는구나 이러면서 화살지면 재밌어 없어요? >> 재밌 >> 재밌죠.

맨날 그냥 맨날 고향 타령은 여기서 들어놓으면 코앞인데 그걸 무슨 우리가 고향이라 그래. 맞아 맞아. >> 적으로 남자나 여자나 고향을 따질 때는 본양을 이야기하는게 좋아. >> 이제 알겠죠?이 >> 노래를들을 때 노래 참 잘 부르잖아.

네. 그까 전사님이 본양으로 바꿔 가지고 언제나이 외로운 지구에서 정말 저 별나라 아름다운 내 본양을 내가 언제나 가나 이렇게 부르면 굉장히 멋있는 노래야 이게. >> 그렇죠? >> 네. >> 내리 맞아? 안 맞아? >> 맞아.

뭘 그렇게 좀 바까서 불러도 괜찮아. 그 꼭 그렇게 불러야 되겠어. >> 그래. 안 그래요? >> 네.

아이 하늘공 오는 사람은 수준이 있어야지. 아주 목소리 좋죠? >> 네. >> 아, 노래 잘해. >> 노래 잘하면 뭐래? >> 응.

본양이 없는데. 그러니까 여러분들이 저 반만늘을 바라보면서 본양을 바라보면 이런 노래를 부른다. 그 저 가사를 조금 바꾸면 그게 본양이 되는 거예요. >> 이쁘죠? 우리는 누잘 때 하늘을 보고 잔다 그랬지.

아멘. >> 누 때는 본을 보고 우리가 자게 되는 거예요. >> 동물은 그렇게 안 자요. 어디 돼지가 하늘 차다 운잖아.

소나 모든 동물은 땅을 보고 자요. >> 근데 인간만 하늘을 본양을 바라보고 자게 만들어 거야. >> 알겠죠? >> 고양이 이런 거 전부 땅마복 엎드려서 여러가지 자지. 우리 인간만 대차를 뻗어 가지고 하늘을 바라오고 혹시 홍신 안 떨어지나 하고 특이하죠.

네. >> 그래서 여러분이 본양이 저 위에 있다는 걸 여러분이 알고 있는 거야. >> 그래서 여러분들은 잠을 자면서도 언제나 본양을 쳐다보고 자는 거예요. 알겠죠? >> 네.

그럼 저런 가수는 이미 잘 아니까 노래를 좀 바꿔 볼도 괜찮지. >> 네. >> 멋있잖아요. >> 어.

언제나 외로운이 황량한 지구에서 어 언제 우리가 저 별나라 내 본양으로 떠날 수 있느냐? 아름답지 않나? >> 아멘. >> 어 왜 비행 접신는 오지 않나? 그래 안 그래? 그 뭐 하여튼 뭐 가사를 넣어가 재밌게 부르면 그게 언학의 노래야. >> 그래서 일본의 은하 철도 구고 있죠? >> 네 >> 그게 히터친 이유가 은하계를 가는 철도야. >> 근데 그 연기도 안 나.

기차아 그냥 가죠. 예. >> 그게 뭐야? 마음이 가는 기차잖아. 그걸 일본 사람들은 벌써 그렇게 표현했어.

어철도 >> 신간생 그랬으면 인기 있을까? 인기 없는 거야. 알았죠? >> 어 7도 구에 나오는 그 남자와 그 여자야. 저 엄마 찾아하는 거야. >> 그 아이가 누구야? 이름이 >> 응.

처리하고 >> 메태하고 처리가 가죠. 아멘. >> 그니까를 떠나면서 우주 언의 어떤 여기에서 저 어머니를 만나러 가는 거야. 떠나가는 거지.

그 일본 사람들 참 그 많아 잘 그려서 >> 그죠? >> 어 그 둘이서 그 뭐 언학 그 어느 빌나라에서 저 엄마를 만나러 기차 타고 떠나는 거 아름다워요? 안 아름다워? >> 시시하게 뭐 고양이 뭐예요? 고양이. >> 그래. 안 그래요? >> 우리 웃자고 하는 말이야. 노래는 잘 불러세요.

고향 생각도 나지만 >> 우리는 본양을 항상 잊지 말아야 돼. >> 알았죠? >> 네. 또 보겠습니다. 이번에는 통영 씨입니다.

정희경 천사. 오늘 3년 만에 남편 김기현 천사를 매시고 신님께 매시고 오셨습니다. 오늘 신 >> 자 원점입니다. 예 >> 원점 >> 예 >> 아 옆에서 >> 원점 어려운 노래데 잘 부같 노래 >> 예 또 노래를 올리겠습니다.

이번에는 안양시입니다. 김춘순천사 해라 꽃을 올리겠습니다. >> 우리 약속한게 있어요. 나중해 주세요.

아이고 >> 감사합니다. >> 아이고 이제 오전문은 확보해 놓은 거 이리 와요. 이리 와요. >> 하늘바 >> 하늘바이 꽃 알죠? >> 네.

아 반 본 본 사람 >> 오늘 봤어요. 오늘 >> 오늘 봤어. >> 내가 이야기가 봤지. >> 네.

아침에 내가 이야기했어. >> 하늘 바라기 꽃이 >> 저거야. 저거 >> 아침에 우리가 찍은 거야. >> 예.

내가 찍어 가지고 저 올린 거죠. >> 예. >> 저게 >> 그 유튜브에 들어가서 아니 저거 어디야? 네이버에 들어가서 그 뜻을 설명한 거 봐. 보여줘.

꽃말. >> 꽃말이 뭔지 알아요? >> 예. 꽃마리 >> 평화 희망 >> 평화 >> 희망 >> 희망 >> 사랑 >> 사랑이지 >> 네 >> 그게 여기 앞에 화단에 쫙 있어 >> 예 >> 근데 여러분 해바이 이제 하늘 바라게 꽃 봤나 >> 오늘 처음 들었어 >> 거긴 봤는데 몰랐어요 >> 나한테 처음 들었대 >> 네 >> 내가 지금 꽃말까지 다 알고 있잖아 >> 네 >> 그데 하늘 바라의 꽃이 여기 쭉 있었는데 나는 보니까 누가 하늘바르게 꽃들 갖아 놨어 그래서 그게 사랑이 들어 있단 말이야. 평화가 들어 있고.

그래. 안 그래? >> 네. >> 응. 꽃말이 좋죠.

네. >> 그러니까 그 하늘바기 꽃은 저기 있는데 해바라기의 꽃은 여기 없지. >> 예. >> 그러니까 하늘 바라기가 여기 있는 거를 여러분 알아야 되는 거야.

네. >> 하늘이니까 하늘 바라기가 있지. >> 네. >> 알았죠? >> 네.

밤에는 해가 있어? 없어? >> 없어. >> 없어도 저 하늘 바라기는 하늘 보고 있어. >> 네. >> 그래.

안 그래? 그 우리는 하늘 바라기가 돼야 돼. 해바락이 돼야 돼. 해바 >> 해바기만 쳐다보고 있으면 되나? >> 아멘. >> 그럼 해바락이 해져 버리면 고기 박숙해 버려.

하늘 바라기는 언제나 백궁을 향해서 천국을 향해서 우린 바라보고 있어야 돼. >> 네. >> 알겠죠? >> 네. >> 꽃말이 평화, 희망, 사랑 >> 좋아? 안 좋아요? >> 좋아요.

꽃말 중에 제일 좋아. >> 네. >> 기다림을 바라. >> 기다림도 있었.

어. 그래. 기다림. 사랑 기다림만 있는데 큰 거는 세 개만 전에 들어 있네.

평화, 희망, 사랑 세 가지. 원래는 우리나라 사람은 요렇게 세 가지를 좋아해. >> 네. >> 천지인 뭐 이런 식으로.

그래서 세 가지만 줄이난 거 같아. >> 알겠지? >> 네. >> 좋은 거는 다 갖다 붙이면 안 되는 거야. >> 세 가지만 붙이고 나머지는 다른 꽃들이 >> 상사와 같은게 기다림이 붙어야 돼.

네. >> 상사와. 상사하는 목을 쭉 빼고 꽃이 올라왔단 말이야. 그런데 꽃이 져야 잎이 나와.

네. >> 그건 기다림이지. >> 네. >> 그지? 꽃은 잎을 기다리고 잎은 꽃을 기다리는데 영원히 못 만나.

아멘. >> 상사와 영상 뛰어봐. 꽃말이 뭔가 좀 보자. >> 상사와 꽃말이 기다림이 있어야 되는데 >> 그리워하는 곳.

그래. >> 그리워하는 >> 그래. 상사와 꽃말이 뭔가 한번 봅시다. >> 그리움이 그리움이 >> 어려워질 수 없는 >> 영원한 그리움이 저기 들어 있잖아.

애절한 사람한 사람 >> 이룰 수 없는 사람 그러니까 상사와 꽃말이야 그거는 기다리면 >> 그 이제 무궁화에는 해당이 안 돼 >> 맞죠 >> 네 >> 아 저저 우리 하늘 >> 해발 >> 하늘 바라기는 해당이 안 되고 >> 진짜 기다림은 상사화야 >> 그냥 일반 해발하기에는 기다림이 있어 >> 그리고 상사와 꽃들 좀 띄워 봐 상사와 꽃이요 꽃대가 한 60cm 70cm대 >> 꽃대가 팍 올라왔는데 >> 그 꽃이 너무 아름다예요. >> 앞에 있는 줄기가 엄청 >> 저 줄기가 >> 줄기가 한 1m가 돼요. >> 1m는 안 되는데 한 6, 70cm가 돼. >> 저게 저렇게 꽃이 펴 있다가 >> 꽃이지고 나면 싹이 올라오지.

예. 잎사기 입기 >> 잎사기하고는 반대요. >> 그래서 입과 꽃이 영원히 만날 수 없다 해서 상사와요. >> 처음에는 저렇게 꽃이 피어요.

네. >> 여자가 먼저 기다려. >> 여자가 먼저 기다리는데 남자가 오질 않아. >> 그래 가지고 저 꽃이 늙어서 죽고 나면 >> 이파리가 나오기 시작하는데 그러니까 저게 상사화야.

저게 무슨 절에 많이 있다고? 우리나라 절에 상사와 제일 많이 있는 절이 있어. 제일 빨갛게 핀 절이 있어. >> 무슨 절이야? >> 선사. >> 어, >> 선사.

선사. >> 선물사. 선사 >> 선 그쪽에 있어. 그쪽에.

거기에 거기에 불굴남인가? 거기야. >> 지리사 >> 불굴사. >> 불굴사해. 야, 불굴사 상사와 한번 쳐 봐.

불굴 사회가 상사화가 >> 아름다워요. >> 나는 선원사도 상사와 있고 불굴사의 상사가 제일 아름다울 거야. >> 불글사 한번 쳐봐. 붉사 상사 >> 불갑사 >> 불갑사불 >> 아 불갑사 불갑사 불갑사 상사와 나도 오래돼 가지고 >> 불감사 상사와 축제가 있지 >> 한번 보자 >> 거기 상사와 축제가 있네 >> 어 저봐 상사화 바쳤잖아.

어 저게 전부 불갑사 상사화야. >> 어 >> 전부 저 바닥에 저 상사화 좀 봐. >> 그죠? >> 네. >> 어 그냥 뭔 상사화야.

불갑사는 저 봐. 저 상사 보이죠? >> 어 저게 불갑사 상사야. 저게 한참 있다가지고 나면은 어 그냥 >> 너무 아름답니다. >> 아름다워요.

그리고 나서 나중에 저게 >> 이파리가 나중에 나와. 저 저거는 밑에 있는 거는 상사와 이파리가 아닙니다. >> 그 밑에 있는 건 다른 거 이파리예요.음 >> 상사는 잎이 없어요. 줄기만 짝짝 아니 줄기가 쫙쫙 보이는게 있는데.

네. >> 줄기만 상사와 줄기가 쫙쫙 뻗은게 있는데. >> 어,여 있네. 이팔이 없죠.

네. >> 입 없어요. 저게 상사화야. >> 네.

높이가 한 60cm 되죠. >> 쫙쫙 뻗어서 저리 외롭게 기다리다가 저 꽃이 지에는 이파리가 나오기 시작. >> 그럼 그때 나오면 뭐래? >> 아름답죠. 아멘.

그래서 상사하면 불갑사야. 내가 아까 불사라는 말은 잘못한 거고 나도 뭐 머릿속에 뭐 그렇게 많이 넣어가 있는데 다 알 수는 없잖아. >> 불갑사로 유명하다. >> 어 뭐 이런 꽃에 대한 내가 어 거의 뭐 박사 수준은 아니지만 다 알아요.

네. >> 모르는 척 하고 있을 뿐이지. 어. >> 예.

이제 >> 모르는게 뭐냐고 물으면 모르는 걸 모른다고 한 거야. >> 나 그 어떻게 갑자기 누가 그걸 물어 가지고 저 해인사 갔을 때 그지 갔을 때 누가 그걸 딱 묶길래 아 신인이 모르는게 뭐예요? 모르는 걸 모르는 거지. >> 아 뭐 뭐라 그지? 모르는게 >> 모르는게 없다는 게 >> 모르는 거다. 나도 모르게 그 말이 나왔어.

1초만에. 그걸 내가 볼 때마다 재밌어. 어. 그다음 노래.

예. 이제 신유의 신천목 3천포 아가씨를 올리겠습니다. >> 오늘은 3천포로 갑시다. >> 그러니까 내 고향의 산에서 보면 3천번 아파다가 보여.

어. 그래서 어 거기서 70리가 떨어졌는데 우리 고향에서 3천보가 70리야. >> 어 우리 고향이 진주니까 진주에서 내가 우리 고양이 한 70년 떨어졌거든. 거기서 지리산 산에서 보면 3천포 한구가 보여.

어 한번 >> 삼천포 아가씨 괜찮죠? >> 네. >> 오래간만에 삼천포 아가씨가 듣고 싶더라고. 그래서 내가 들었어요.이 >> 은방울 자매가 어 노래를 오래 했죠. >> 네 >> 근데 그 옆에 있는 키 작은 그 여자는 몇 번 바뀌었어.

어 저 저 옆에 이쪽에 키큰 여자는 한 번도 안 바뀌어. 음. 언제나 그 여자는 부르는데 옆에 여자는 몇 번 바뀌는데 항상이 여자보다 이쁜 여자가 나오더라고. 아 우리는 저 음방울 자매가 자꾸 바뀌니까 그 여자를 유심히 봤지.

근데이 여자는 음방울 자매의 타이틀이야. >> 안 바뀌어. >> 어 근데 못난 사람은 안 바뀌고 잘난 사람은 자꾸 바뀌더라. 그래서 아 잘난 사람은 오라는 데가 많구나.

아, 그게 자연의 법칙이구나. 그죠? >> 네. >> 우리 고향이 잘 나서 봐. 벌써 서울시가 돼 버렸겠지.

네. >> 그렇잖아. 고향이 못 났으니까 시골에 저밖에 있는 거 아니야. 그래.

안 그래요? >> 그렇잖아. >> 그러니까 그게 마음의 고향이 되는 거지. 응. >> 그렇지만 우리는 이제 고향을 초월해야 돼.

네. >> 고향에 가면 우리가 있을 때 있던 사람 한 명도 없어. 다 돌아가시고 이제 없죠. >> 그럼 여러분 본양으로 가야 돼.

네. >> 알았죠? >> 네. >> 어, 본양이 여러분들 철도를 타고 언젠가 본항으로 가겠지. >> 네.

아이고, 재밌겠다. 정말 다 됐나? 머리 한 더 올릴까요? >> 어, 하나 더 올려. 그럼 >> 시인 듣고 싶은 거 올리겠습니다. 뭐를 올리는게 좋을까요? 어 >> 신님 좋아하시는 노래 >> 내가 좋아하는 노래 짝사랑 신님 손인호 짝사랑 >> 어 >> 짝사랑 >> 손인호 짝사랑을 듣고 싶으신가? >> 어 손인호의 짝사랑을 한번 들어 봅시다.

손인호이 사람이 잘생겼어요. >> 예 >> 얼마 전에 돌아가셨는데 몇 년 전에 >> 돌아가셨는데 노래를 나이 들어서도 불러더라고. 굉장히 멋있는 사람이었어. 옛날 어른들은 특징이 목소리가 좋아요.

근데 그때 녹음 시설이 안 좋거든. >> 지금 같은 녹음실이 아니잖아. >> 어떻게 저렇게 녹음을 잘했는지. 물론 녹음실 기계는 일제 기계일 거야.

그런데 그 당시에도 녹음을 저렇게 해 가지고 목소리가 그대로 들리죠. >> 네. 얼마나이 목소리가 어 옛날 우리 어른들 가수들의 목소리는 요새 사람은 흉내를 못내요. >> 목소리 다르죠? >> 예.

아까 그 무슨 노래 중에에 3천포 아가시에 보면 돌아와요. 네. 그러지. >> 네.

돌아와요 하면 되지. 왜 내가 붙어요? >> 그쪽 사투이야. >> 돌아와요. 네.

아침 잡었습니까? 네. 이러거든. 그지? >> 어 이게 꼭 말이 끝나면 내가부터 경상 >> 응 경상도 진주 지방은 그래요. >> 어 경상남도 그렇게 많이 하는 거야.

그 나는 서울에 와서 넷자를 붙여 가지고 엄청난 봉변을 많이 당했어. >> 진주는 옛자를 >> 옛자를 >> 그러니까이 3천부 아가씨의 노래에 돌아와요. 예 하는 그게 예붙던 거 돌아와요 이러면 되지. >> 예.

왜 얘자가 붙어? 근데 얘가 붙으니까 노래가 멋있는 거야. >> 돌아와요. 그래 봐. 그 뭐야? 뭐 >> 그래? 안 그래? 돌와 돌아와요.

예. 하는게 참 듣기 좋잖아. >> 예. >> 그죠? >> 네.

오지 마세요. 오예. >> 돌아가세요. 네.

이러면 그 장 듣기 좋지. 그래도 그냥 돌아가세요. 이러면 기분이 안 좋다. 돌아가세요.

네. 이러면 >> 굉장히 부드럽다니까. >> 어 그러니까 어른들한테 아침 잡사니까 이러는데 아침 잡사십니까? 예 이러거든. >> 그 얘가 안 붙으면 서울에 와서 얘 붙였다가데 얼마나 내가 우선거리가 됐든지 >> 아니 서울 사람들은 그게 재밌나 봐.

내가 내가 어릴 때 얼굴이 새하놈에 와가지고 눈이 반짝반짝하면서 어 저 뭐 예자가 붙으니까 응. 와 사 웃어 사니까 와를 삽니까예 뭐 이러니까 와을 샀습니까예거든 와을 샀습니까? 이러니까 얼마나 웃겨. 그런데 웃겨 가지고 또 묻는 질문이 더 웃겨요. 또 재밌죠.

네. >> 그 경상도 말이 그 당시 참 >> 아주이 정이 가서 여기 딱 3천씩이 들으니까 >> 돌아와요. 네. 이렇게 두 번 하지.

네. >> 음. 아주 그 오늘 좋은 노래 내가 이상히 오늘 3천000방 아시를 듣고 싶더라고. >> 잘 들렸죠? >> 네.

이제 신의 천문 천사들을 올리겠습니다. >> 우리 노래도 들어 봐야지. >> 네. 이거 들으면 이제 여러분들 레벨이 막 하면서 올라갑니다.

쪽의 모스크에 공전보다도 똥의 다리로 걸렸다. 아름다운 하울빈의 이국적인 러시아 거리의 단풍이 들 때 나는 하늘공사들과 함께 날방 몰가는 아름다운 소화변을 걸으며 시키의 시을 꾸고 싶구나 아 사랑하는 하늘공사이어 백을 타고 송화강과 계란강변을 달려 연해주한 조언과 중에 바다가 보이는 아반스를 거쳐 백두산백선태백산에 붉은 단풍 풍선을 달려 흉강산 고령산까지 단숨에 달려 지상원 세살렘 성성의 에서 한국 천사를 만나고 싶구나. 사랑하는궁 천사들이여 세계에서 제일 아름다운 홍수강산 중에서도 홍수강산인 새 예루살렘 성하늘은 내가 이스라엘 광야에서 목말랐던 예루살렘 성보다 너무나 아름답구나. 그곳에서 꿈에서 오는 광천수를 한풍기워 마시고 싶구나.

사랑하는 하늘 천사들이여 하늘 천사들은 그 음수강사에 광천수를 먹고 달품을 구경하고 있으니 지상 어디에도 없는구나 영원히 버려나라 백천국까지 하늘의 천사들이 내가 그 러시아 소렌을 배경으로 했지만은 굉장히 멋있는 음악이에요. 알았죠? >> 예.이 >> 영상이나 이런 것도 백공에서 뭐 우리 직원이 만들었지만은 제사가 만들었지만은 이거는 하늘이 개입한 거야. 백궁이 >> 알겠죠? 네. >> 뭐 반주라거나 영상이라 이런 걸 만드는데 많이 개입이 됐어.

그래서 이게들을 >> 때마다 엄청난 진동이 있어요. >> 예. >> 에너지가 있고 알겠죠? >> 네. >> 그래.

자주 들으면은 여러분 엄청 좋아집니다. >> 네. >> 말로 표현할 수가 없어. 그리고 내가 편지를 쓴 글자를 한 장도 빼지 않았어.

보태지도 않았어요. 근데 어떻게 노래를 이렇게 잘 만드는지 몰라. 기적이죠. >> 네.

어, 엄청난 기적이 일어난 거야. >> 그래서이 음악하고 몇 개가 있지? >> 네. >> 몇 개가 너무너무 대단한 음악이에요. >> 이거는 앞으로 하늘이 있는 동안은 >> 여러분 후손들도 이걸 들어야 돼.

전부 이게 나오는 거예요. 알겠죠? >> 네. 아멘. 이렇게 소렌이 나오고 모스커버가 나오고 뭐 할빈이 나온다 해서 그게 뭐 국 우리한테는 국행이 지금 없는 겁니다.

어 하나의 어 문학은 모든 문학의 중심에 러시아가 있습니다. >> 알겠죠? >> 뭐 세계 뭐 도스테버스키나 문학자나 음악가들도 그쪽에 많죠. >> 그 예술의 고장이 거기서 시작됐어. >> 그래서 내가 그걸 모스코바를 잡은 거야.

모스코바의 찰스 강은 안 나왔지만은 그 송화강 나오죠. >> 해란강 나오죠. >> 아모르강이나 이런 찰서강 이런 강은 뺐지만은 뭐 강을 많이 넣을 수가 없잖아. 두 개만 넣는데도 아름답죠.

네. >> 송아강도 아름답죠. >> 네. >> 이름이 멋있잖아.

네. >> 송아강. >> 해란강. >> 송아는 남자 이름 같고 해라는 여자 이름 같고 송아강과 해란강이 서로 >> 연애하고 있는 거지.

멋있죠? >> 네. >> 근데 알아놔야 될 거는이 송아강, 찰서강, 해란강, 아루강이 모든 강물이 바다로 들어가죠. >> 근데 바닷물은 아무리 강물이 들어가도 넘치질 않아. >> 항상 그대로 있죠.

네. >> 어, 왜 그럴까? >> 바다로 다 강물이 전 세계 강물은 바다로 들어가는데 왜 강물이 안 드러날까? >> 정. >> 그렇지. 다시 구름으로 돌아가지.

그죠? >> 구름으로 돌아가서 다시 강물이 되고 또 받아가고 다시 또 강물이 되고 구름이 돼 가지고 신기하죠? >> 네. >> 예. 알겠죠? >> 네. >> 이런 법칙을 우리가 순환 법칙을 만들어 놓은 거야.

알겠죠? 여러분 보고 바닷물 퍼날 가지고 다시 하라 그러면 하겠나? >> 못해요. >> 그럼 못 만들어. >> 네. 비로싹 나오고 다시 그런데 왜 이스라엘이나 중동 지방에는 물 한 방으로 안 내려보낼까? >> 이상하죠? >> 네.

아시아에 우리나라의 물을 1년 동안 걸 공급을 하려니까 물이 부족해 안 해요? >> 어이 낙원이 있는 이쪽에 물을 사계철 사계절을 물을 잘 맞춰 줘야지. 농사철에 맞춰 가지고 물을 쫙 내려주게 돼 있는 거야. 아멘. >> 그러니저런 나라 있는 사람들은 >> 물을 적게 주는 거야.

왜? >> 술을 많이 퍼마셔 가지고 그쪽에 와서 태어났기 때문에 >> 술을 많이 마신 사람. 술은 불이에요. >> 불을 많이 먹은 자들은 불이 있는데 가서 태어나게 되는 거야. 뜨거운 지방에.

물을 술을 물 먹듯이 먹은 사람들은 저 물을 목마른 쪽에 가게 돼 있어. >> 알겠죠? >> 네. 아멘. >> 그러니까 술을 너무 먹으면 안 되는 거예요.

적당히 먹어야지. >> 알았죠? >> 아, 군대 갔는데 내보고 술 안 먹는다고 뚜들 패고 코피 터지고 빠다 얻어맞고 아이고 말도 마세요. 내 군대 처음 들어가서 술 전부 내무만에다 술을 먹는데 내 말 안 먹네. >> 야, 네가 뭔데 술을 안 먹냐? 쫄뱅이니까 내가.

그래. 안 그래요? 그래. 막 얻어 터지고 막 코를 때리고 막 코피 열흘리고 >> 그렇게 얻어맞은데 이제 한 친구가 나와서 고래대학생이 나를 살살 달리더라고. 야 허이병 가서 같이 먹을 때 같이 먹어야 돼.

술 좀 마시는 책이라도 해. 그 아 나는 술 안 먹어요. 그러니까 그 상이 나를 좋게 보고 그랬는데 말은 안 듣지 내가. 나는 술 먹을 수가 없다고.

난 술 안 먹는다고 딱 그래 가지고 또 다시 들어가서 얻어 터졌지. 그러니까 그게 어쩔 수 없는 거예요. 술 담배는 죽어도 나는 못 한다. 이게 방향을 딱 정하니까 군대 무서운 놈이 어디 있어? >> 처음에 들어가서는 뭐도 맞지.

그러나 점점 있으니까 내가 파워가 세지는 거예요. >> 나를 따르는 사람이 많아죠. 아멘. 술담 안해도 좋아해요.

그래가지고 내지지 내 좋아하는 사람이 막 늘어난 거야. >> 그중에 한 사람이 여기요 옆에 여기 혜택 그룹 혜택라 있죠? >> 그 회장아들이 내 군대 동기야. 음. >> 어 >> 내가 군대에 들어가서 어디 가냐면 보안사행부로 들어갔거든.

어 보안사령부인데 용산 논산 훈련세에서 >> 한 명이 뽑히는 거 아니야. 네. >> 그럼 우리 반에 우리 그 구현대서는 한 명이 뽑혔어. 그래서 전체네 명이 뽑혀 가지고 서울로 왔어.

어. 서울로 와서 보안산행부로 들어가서 나는 군복을 안 입고 건물 했지. 그런데 원람 갈 때는 군복을 입어야 돼. >> 그 전쟁 투자는 >> 그래 가서 원람에 가서는 군복도 있고 사복도 있고 뭐 그랬지.

그 하여튼 군대 생활을 전쟁태 했죠. >> 예. >> 아이고 참 옛날이네. 금방 지나갑니다.

네. 네. 아니, 우리 신게 옐로 카드 들기가 제일 죄송해요. 근데 옐로 카드를 안 들면 우리 한 시간 더 들어야 되니까.

예. 예. 그래서 오늘 마무리 하면서 >> 이야기가 이야기가 가다가 끝나 버렸어. >> 아, 그러면 집에 못 가.

예. 레벨을 드리겠습니다. 허경영 시민님 이름으로 명하노니 오늘 시민들께 노래 올리신 천사들과 오늘 할 천사들과 상담비를 내고도 못 오시는 천사들과 정해 온등록과 정해 가신 천사들과 천사들의 가족과 천사들의 조상에게 레벨 이조무들어 시님 이름으로 명하노니 지금 유튜브 보시는 천사들과 천사들의 가족과 천사들의 조상에게 레벨 5천억무 들어가라. 서경신님 이름으로 명하노니 오늘 축복 백국명패 건축검 새로운 신분을 내시고 오신 천사들과 천사들의 가족과 천사들의 조상에게 레벨 상조무러 가라.

예. 이제 시민님께서 전체를 주십니다. >> 오늘 하늘에 온 사람들 천사들과 천사의 가족과 조상에게 레벨 1.5 들어가라. 유튜브를이 시간 보는 천사들과 천사들의 가족과 조상에게 레벨 5천억 들어가라..