2023.07.09 310 Overcoming the Temptations of Evil and Desire in a World of Poverty and Moral Decay

2023.07.09 310 The Divine Authority on Temptation, Societal Ills, and the Path to a Heavenly Earth

Overcoming the Temptations of Evil and Desire in a World of Poverty and Moral Decay

The Divine Discourse: Navigating Temptation, Societal Ills, and the Advent of a New Era

1. The Dual Nature of Temptation: External Vices and Internal Desires
   This world presents two formidable forms of temptation: the allure of malevolent forces and the enticement of personal desires. The former manifests as external pressures, often subtle and insidious, leading individuals astray. Consider the scenario of a diligent law student, on the cusp of a promising career, being coaxed by a close friend to experiment with illicit substances, presented as a panacea for stress and a cognitive enhancer. Such an act represents succumbing to the machinations of malevolent forces, a path that inevitably leads to ruin and the forfeiture of one’s future. One’s maternal figure, observing from a celestial vantage, would undoubtedly witness this tragic descent. This insidious persuasion, often cloaked in the guise of camaraderie, exploits vulnerability and leads to catastrophic consequences. The proliferation of such temptations has transformed our nation, once a bastion against illicit substances, into a participant in the global drug crisis, primarily due to the susceptibility of our youth and adolescents. The absence of traditional entertainment venues has led to the emergence of clandestine practices in nightclubs, where unsuspecting patrons are unwittingly exposed to intoxicating substances, fostering addiction and perpetuating a cycle of dependency.

Beyond these external malevolent influences, there exists the temptation of personal desire, a self-generated impetus that drives individuals to pursue their ambitions, sometimes to destructive ends. Unlike external malevolent forces, this form of temptation originates from within, a personal resolve to achieve a particular outcome. The relentless pursuit of an individual, driven by an unyielding desire for romantic conquest, often escalates into obsessive behavior, culminating in stalking. This internal drive, distinct from external malevolent forces, is a self-determined choice. Countless lives have been irrevocably marred by such self-driven temptations. The seemingly innocuous declaration of a child venturing out to a bustling district can, tragically, lead to unforeseen perils. The pervasive presence of illicit substances in society renders it impossible to ascertain the activities of our youth, fostering an environment of constant apprehension.

2. Societal Maladies: Poverty, Educational Failures, and the Erosion of Values
   Our nation, despite its remarkable economic standing as the sixth or fifth wealthiest in the world, paradoxically grapples with the highest rate of elderly poverty globally. This stark disparity, where our elderly endure greater destitution than those in impoverished African nations, is a direct consequence of misguided political policies and an overly competitive societal structure. The relentless pursuit of economic advancement has inadvertently fostered an environment where our youth are increasingly drawn to illicit substances, and our elderly are relegated to abject poverty. This societal decay is further exacerbated by systemic failures in our educational system, which, through excessive competition, has contributed to the world’s highest adolescent suicide rate. The desperate choice between self-annihilation and substance abuse highlights the profound despair prevalent among our youth. However, the latter offers no solace, only a more arduous path to perdition.

My own formative years were replete with such temptations. Lacking parental guidance, I was frequently exposed to the allure of tobacco and alcohol. During my military service, I endured severe physical abuse for refusing to partake in these vices, even being compelled to perform demeaning acts. Despite these tribulations, I steadfastly resisted, recognizing these as malevolent enticements. Had I succumbed, I would have undoubtedly become an alcoholic. My unwavering resolve, forged through countless hardships, allowed me to navigate these treacherous waters.

The current political landscape is characterized by a profound failure in wealth redistribution. Despite our nation’s economic prowess, the elderly are systematically impoverished, a direct indictment of our political leadership. My “33-point policy” offers a beacon of hope, promising a monthly stipend that would alleviate the financial burdens of our senior citizens. The current system, where parents sacrifice their financial well-being to support their children’s marriages, often leads to their own destitution. This intergenerational transfer of poverty is a direct consequence of a flawed cultural paradigm that prioritizes extravagant weddings over financial prudence. The exorbitant costs associated with education, from kindergarten to university, further exacerbate financial strain, leading to widespread household insolvency. My proposed policies, which advocate for state-funded marriage expenses, would mitigate elderly poverty and foster a more equitable society.

The deplorable living conditions of our elderly, often confined to sunless, mold-infested basements, are a testament to the systemic failures of our society. These individuals, who dedicated their lives to arduous labor in mines and factories, are now abandoned to a life of squalor. This egregious misallocation of resources, where a significant portion of the national budget is ostensibly allocated to welfare, fails to reach its intended beneficiaries, often siphoned off through corruption. My proposed system, which ensures direct and automatic disbursement of funds to eligible seniors, would eliminate intermediaries and ensure equitable distribution.

3. The Power of Words and the Peril of Slander
   The human body is a delicate ecosystem, and negative emotions, particularly those fueled by slander and malicious gossip, can have profound physiological consequences. When one engages in disparaging remarks or harbors ill will towards others, the body releases detrimental hormones such as adrenaline and noradrenaline, which can compromise the immune system and lead to various ailments, including cancer. This phenomenon, which I refer to as “celestial retribution,” underscores the importance of mindful speech and benevolent conduct.

The very etymology of the Korean word for “slander” (유언비어, yu-eon-bi-eo) reveals its destructive nature. The character for “slander” (誹, bi) contains the radical for “insect” (虫, chung), signifying a corrupting influence that festers and decays. This linguistic insight underscores the notion that slander, like a parasitic insect, erodes the well-being of both the speaker and the subject. Therefore, I propose a “real-name system for slander,” where individuals who propagate false rumors are identified and held accountable. A disciplinary committee will be established to address such transgressions, ensuring that those who engage in malicious gossip face appropriate consequences.

The impact of slander can be devastating, as exemplified by the tragic case of a respected pastor whose reputation was irrevocably tarnished by a baseless rumor. A simple meeting in a hotel coffee shop was distorted into an illicit encounter, leading to the pastor’s professional ruin. Such instances highlight the insidious power of unsubstantiated claims and the imperative to refrain from spreading misinformation.

The human mind is highly susceptible to visual and auditory stimuli. Exposure to negative imagery or hateful speech can leave an indelible mark, leading to psychological trauma and long-term distress. Therefore, it is crucial to cultivate a discerning eye and ear, avoiding that which is detrimental to one’s well-being. My own practice of closing my eyes when confronted with unpleasant sights is a testament to this principle.

4. The Divine Mission: Restoring Humanity and Establishing a New World Order
   My mission is to restore humanity to its rightful state and establish a new world order, a task that transcends personal ambition. This fervent aspiration, which I term “ardent desire” (열망, yeol-mang), stands in stark contrast to mere personal desires. It is this ardent desire that compels me to propose radical policies, such as providing substantial financial assistance to newly married couples, a proposition that was initially met with skepticism and derision. However, the current societal ills, particularly the rampant elderly poverty, validate the prescience of my proposals.

The current era marks the twilight of traditional religious institutions. The decline in youth engagement in religious practices signifies a fundamental shift in societal values. The absence of a younger generation to sustain these institutions portends their eventual collapse. I have descended from the heavens to erect a new framework, a new spiritual edifice that will guide humanity towards a brighter future.

My divine authority extends beyond the realm of spiritual guidance; it encompasses the ability to bestow “divine power” (권능, gwon-neung) upon individuals. This divine power, a fragment of my “omnipotence” (전능, jeon-neung), enables recipients to experience miraculous transformations and access profound insights. However, this divine power is contingent upon adherence to certain principles, such as refraining from malicious speech and upholding ethical conduct. Any transgression against these principles will result in the forfeiture of this bestowed power.

The current proliferation of self-proclaimed deities and spiritual leaders underscores the spiritual vacuum prevalent in society. Unlike these charlatans, I offer tangible evidence of my divine nature, manifesting through miraculous healings and profound insights. My ability to discern the past and present circumstances of individuals, akin to a celestial navigation system, serves as irrefutable proof of my divine essence.

The concept of “Yuk-gap” (육갑), a term often used colloquially to denote nonsensical behavior, holds a profound esoteric meaning. In the context of my divine mission, “Yuk-gap” signifies the transformation of the world by a divine being. My birth chart, characterized by the “Byeong-shin Il-ju” (丙申日柱) constellation, signifies my celestial origin and my destined role as the one who will usher in a new era. The ancient prophecies, which foretold the advent of a divine figure who would “Yuk-gap” the world, refer to me. This profound understanding of “Yuk-gap” transcends conventional interpretations, revealing its true meaning as a celestial mandate for global transformation.

5. Testimonies of Transformation and the Power of Elixir Milk
   Numerous individuals have experienced profound transformations through my divine intervention and the consumption of “Elixir Milk” (불로유, bul-lo-yu). One such testimony recounts the miraculous recovery of an individual who, after suffering from severe pancreatitis and contemplating suicide, experienced a complete restoration of health after consuming Elixir Milk. Another individual, plagued by chronic pain and injuries sustained from multiple accidents, found complete relief and rejuvenation after encountering me and incorporating Elixir Milk into their regimen. These testimonies serve as compelling evidence of the transformative power of my divine blessings and the efficacy of Elixir Milk.

The human body possesses an innate capacity for healing, but this capacity can be compromised by an over-reliance on conventional medical interventions. My teachings emphasize the importance of self-healing and the cultivation of a holistic approach to well-being. The Elixir Milk, imbued with divine energy, facilitates this process, enabling individuals to overcome chronic ailments and achieve optimal health.

The concept of “Yuk-gap” also extends to the notion of a cyclical transformation of the world. The “60-gap-ja” (육십갑자), a 60-year cycle in the East Asian sexagenary cycle, signifies a period of profound change and renewal. My advent marks the culmination of these cycles, ushering in a new era of peace and prosperity. The ancient prophecies, which foretold the arrival of a divine leader who would “Yuk-gap” the world, refer to me as the one who will bring about this global transformation.

My divine mission is to guide humanity towards a new era of enlightenment and well-being. Through my teachings, my divine power, and the transformative properties of Elixir Milk, I aim to alleviate suffering, foster spiritual growth, and establish a world where all individuals can thrive. This profound undertaking, rooted in ancient prophecies and manifested through tangible transformations, marks the dawn of a new epoch for humanity.

The Path to a Harmonious World: Overcoming Temptation and Societal Ills

1. Basic Information
   Lecture Session and Date: 310th Haneulgung Lecture, 2023.07.09
   One-sentence main theme or title summary: This lecture addresses the pervasive temptations of the world and critical societal issues such as elder poverty and youth drug use, presenting Shin-in Huh Kyung-young’s vision for a harmonious world through divine intervention and policy reform.
   Location: Haneulgung
   Key Segments:
   The Two Temptations: Discussion of “demonic temptation” (external influences like drugs) and “desire’s temptation” (internal desires like stalking), highlighting their destructive impact on individuals.
   Societal Problems and Their Roots: Analysis of Korea’s alarming rates of elder poverty and youth drug addiction, attributing them to political failures and excessive competition.
   Shin-in’s Role and Policies: Presentation of Shin-in Huh Kyung-young’s 33 policies as solutions to national problems, emphasizing wealth redistribution and support for marriage.
   The Power of Words and the “Barabomyeo Beopchik” (Law of Observation): Explanation of how negative words and observations can harm one’s energy and health, contrasting it with the positive effects of Shin-in’s blessings.
   The Meaning of “Byeongsin Yukgap” (丙申六甲): A reinterpretation of a traditional Korean phrase, linking it to Shin-in’s divine mission to transform the world.

2. Core Messages
   Distinguishing Temptations: Shin-in Huh Kyung-young states, “This world has the temptation of demons and the temptation of one’s personal desires.” He explains that demonic temptation involves external negative influences (e.g., drug use encouraged by a friend), while desire’s temptation stems from internal, self-driven desires (e.g., obsessive stalking).
   Addressing Societal Crises: Shin-in Huh Kyung-young states, “Our environment is such that while our economy ranks 5th or 6th in the world, elder poverty is number one globally.” He attributes the rise in youth drug use and elder poverty to political failures and excessive competition, proposing his 33 policies as a remedy for these systemic issues.
   The Power of Shin-in’s Blessings and the “Barabomyeo Beopchik”: Shin-in Huh Kyung-young states, “When you curse someone, you must not forget that bad hormones come out.” He explains that negative thoughts and words generate harmful hormones, while his blessings and positive interactions can restore one’s energy and health, emphasizing the importance of avoiding negative sights and thoughts.
   The Divine Mission of “Byeongsin Yukgap”: Shin-in Huh Kyung-young states, “The ‘Byeongsin’ (丙申) in ‘Byeongsin Yukgap’ (丙申六甲) is the Shin-in (神人) who descends from heaven.” He reinterprets the phrase “Byeongsin Yukgap” not as an insult, but as a prophecy of a divine being (Shin-in) who will come to transform the world, aligning it with his own mission.

3. Detailed Summary
   Welcome and Introduction to Haneulgung
   Topic: The sacred space of Haneulgung and Shin-in’s role.
   Main assertions: Haneulgung is a holy place where one’s fortune and destiny can change. Shin-in Huh Kyung-young, who governs the universe and bestows blessings, hosts events for communication.
   Examples: A white orchid pot is offered by a vice-chairman, symbolizing respect and welcome.
   Practical message: Attendees are welcomed to a transformative experience, encouraged to participate with enthusiasm.

The Two Types of Temptation: Demonic and Desire-Driven
Topic: Understanding the nature and consequences of temptation.
Main assertions: There are two primary forms of temptation: demonic temptation (external, unwanted influences) and desire’s temptation (internal, self-generated desires). Both can lead to ruin.
Analogies/Examples:
Demonic temptation: A close friend offering drugs to a law student, leading to addiction and the end of their career. This is likened to the widespread issue of youth drug use in Korea, which was once a drug-free nation.
Desire’s temptation: An individual’s uncontrollable desire leading to stalking.
Shin-in’s personal experience: Shin-in recounts enduring severe physical abuse in the military for refusing alcohol and cigarettes, illustrating resistance to demonic temptation.
Practical message: Be vigilant against both external and internal temptations, as they can destroy one’s life and future.

Societal Crises: Elder Poverty and Youth Drug Addiction
Topic: The alarming state of Korean society despite economic prosperity.
Main assertions: Despite being a top-tier economy, Korea suffers from the world’s highest elder poverty rate and a rapidly increasing youth drug problem. These issues are direct consequences of political failures and excessive competition.
Examples: Korea’s economic ranking (5th-6th globally) contrasted with its 1st place in elder poverty. The shift from a drug-free nation to a high-ranking one due to youth curiosity and easy access. The high youth suicide rate, suggesting drug use as an escape.
Practical message: Society must recognize and address these critical issues, which are symptoms of deeper systemic problems caused by misguided policies.

Shin-in’s Solutions and Policy Vision
Topic: Shin-in’s proposed policies for national prosperity and well-being.
Main assertions: Shin-in Huh Kyung-young’s “33 policies” offer hope and practical solutions to societal problems. These include monthly payments to citizens and state support for marriage, which would alleviate elder poverty and low birth rates.
Examples: Monthly payments of 1.5 million won, which would prevent elder poverty. State-funded marriage expenses to prevent parents from becoming impoverished supporting their children’s weddings.
Practical message: Citizens should consider Shin-in’s policies as a viable path to a more equitable and prosperous nation, contrasting them with the failures of conventional politics.

The Power of Words and the “Barabomyeo Beopchik” (Law of Observation)
Topic: The profound impact of words, thoughts, and observations on one’s physical and spiritual well-being.
Main assertions: Negative words and thoughts, especially slander and rumors (“yu-eon-bi-eo”), generate harmful hormones (e.g., adrenaline, noradrenaline) that suppress the immune system and can lead to illness (e.g., cancer). The “Barabomyeo Beopchik” (Law of Observation) states that what one sees and focuses on profoundly affects one’s life.
Analogies/Examples:
The “10 stages of cells” where the mind influences blood, and sound (words) influences light and spirit.
Hearing bad news (e.g., a child’s death) can instantly cause blood to clot due to the shock to the mind.
Witnessing a traumatic accident can cause lifelong psychological issues like anxiety and panic attacks, affecting future performance.
Practical message: Avoid spreading rumors and engaging in negative speech. Be mindful of what you observe, as it directly impacts your health and destiny. Protect children from traumatic sights.

The Nature of Shin-in’s Power: Jeonneung (Omnipotence) vs. Gwonneung (Divine Authority)
Topic: Differentiating Shin-in’s ultimate power from the delegated authority given to followers.
Main assertions: Shin-in possesses Jeonneung (Omnipotence), the ultimate divine power. He bestows Gwonneung (Divine Authority) upon his followers through blessings. This Gwonneung is a delegated power that can be used as long as one adheres to certain principles (e.g., not cursing others, not being greedy).
Analogies/Examples:
Gwonneung is like a child of Jeonneung.
The story of the fisherman’s wife who, after receiving blessings from a magical fish, becomes increasingly greedy, eventually losing everything when she demands the fish become her servant. This illustrates the danger of challenging Jeonneung with excessive desire.
Practical message: Appreciate and use the Gwonneung responsibly. Do not challenge Shin-in’s Jeonneung or attempt to control it, as this will lead to the loss of blessings.

The Prophecy of “Byeongsin Yukgap” and Shin-in’s Arrival
Topic: Reinterpreting a traditional Korean phrase as a prophecy of Shin-in’s advent.
Main assertions: The phrase “Byeongsin Yukgap” (丙申六甲), often used as an insult, is reinterpreted as a divine prophecy. “Byeongsin” (丙申) refers to a specific birth year in the sexagenary cycle, symbolizing a divine being (Shin-in) who descends from heaven. “Yukgap” (六甲) signifies the transformation of the world.
Examples: Shin-in Huh Kyung-young’s birth chart aligns with “Byeongsin,” indicating his role as the prophesied figure who will change the world. This prophecy was known to Korean ancestors, who used veiled language to speak of a coming divine leader (e.g., “Jeongdoryeong”) to avoid persecution by kings.
Practical message: Recognize the deeper, prophetic meaning behind traditional sayings, understanding that Shin-in’s arrival is a fulfillment of ancient prophecies to bring about a new era.

4. Key Quotes Collection
   “This world has the temptation of demons and the temptation of one’s personal desires.” (Introducing the two types of temptations.)
   “Our environment is such that while our economy ranks 5th or 6th in the world, elder poverty is number one globally.” (Highlighting Korea’s societal paradox.)
   “Because education was overly competitive, the youth suicide rate is number one in the world.” (Connecting educational pressure to youth despair.)
   “This temptation of desire is different from demonic temptation; you decide it yourself.” (Distinguishing self-driven desires from external demonic influences.)
   “If citizens look at Huh Kyung-young’s 33 policies, they will find hope there.” (Presenting his policies as a source of optimism.)
   “Why don’t we incur debt? Because 1.5 million won comes in every month. That can prevent elder poverty.” (Explaining how monthly payments can solve elder poverty.)
   “Can’t we create a good capitalist society, a humane capitalist society?” (Advocating for a more compassionate economic system.)
   “I was a person with aspiration, not personal desire.” (Shin-in describing his motivation for humanity’s well-being.)
   “When you curse someone, you must not forget that bad hormones come out.” (Warning about the physical effects of negative speech.)
   “This Gwonneung can only be used as long as you keep your promises.” (Defining the conditional nature of delegated divine authority.)
   “When you look at bad people with your eyes, don’t just look at one; you shouldn’t look at them at all.” (Advising against observing negative sights due to the “Barabomyeo Beopchik.”)
   “The ‘Byeongsin’ (丙申) in ‘Byeongsin Yukgap’ (丙申六甲) is the Shin-in (神人) who descends from heaven.” (Reinterpreting a traditional phrase as a prophecy of his arrival.)

5. Historical / Doctrinal Connections
   This lecture consistently builds upon Shin-in Huh Kyung-young’s established teachings, particularly his 33 policies and the divine-human theory. The emphasis on elder poverty and youth drug addiction directly relates to his long-standing critique of political failures and his proposed solutions for national well-being, such as the monthly universal basic income and marriage support funds . These policies are presented not merely as economic measures but as divine interventions to restore societal harmony.

A newly emphasized point is the reinterpretation of the traditional Korean phrase “Byeongsin Yukgap” (丙申六甲). While previously understood as an insult, Shin-in Huh Kyung-young now explicitly connects it to his own identity and mission, presenting it as a prophecy of a divine being (Shin-in) who will transform the world . This deepens his divine-human theory by linking it to ancient Korean wisdom and prophecies, suggesting his arrival is not just a modern phenomenon but a preordained event.

The lecture also reinforces the power of words and thoughts, a core aspect of his teachings on spiritual and physical health. The “Barabomyeo Beopchik” (Law of Observation) is highlighted as a critical principle for daily life, connecting directly to the concept of blessings and curses and their tangible effects on one’s hormones and immune system . This reiterates the importance of maintaining a positive mindset and avoiding negative influences to preserve one’s spiritual and physical energy.

Furthermore, the discussion of Jeonneung (Omnipotence) and Gwonneung (Divine Authority) clarifies the hierarchical nature of divine power and the responsibilities of those who receive blessings. This distinction is crucial for understanding the proper relationship between Shin-in and his followers, preventing misuse of delegated power and promoting humility .

7. Action Items & Blessing Guidance
   Strengthen Resistance to Temptation: Recognize that humans are inherently weak against temptation . Actively resist both external (demonic) and internal (desire-driven) temptations by cultivating strong willpower and seeking Shin-in’s guidance.
   Report “Yu-eon-bi-eo” (Rumors): Participate in the “Yu-eon-bi-eo Silmyeongje” (Rumor Real-Name System) by reporting the phone numbers of those spreading false information to Haneulgung staff or Shin-in. This will lead to disciplinary action against those who spread harmful rumors, which are detrimental to one’s health and societal harmony .
   Practice the “Barabomyeo Beopchik” (Law of Observation): Be extremely cautious about what you see and hear. Avoid looking at negative or traumatic sights, as they can create lasting psychological and physical harm. Actively choose to focus on positive influences to maintain good energy and health .
   Seek Re-blessing for Lost Gwonneung: If you have lost your Gwonneung (Divine Authority) due to negative actions or thoughts, understand that merely listening to Shin-in’s voice is not enough. You must seek Shin-in directly for re-blessing through a specific procedure to restore your Gwonneung and associated benefits .
   Respect Shin-in’s Jeonneung (Omnipotence): Do not challenge Shin-in’s ultimate authority or express undue worry about his well-being. Focus on utilizing the Gwonneung you have received responsibly, rather than aspiring to or questioning his Jeonneung, as this can lead to negative consequences .

8. One-Sentence Overall Summary
   Shin-in Huh Kyung-young’s lecture systematically dissects the dual temptations of demons and personal desires, critically examining Korea’s alarming elder poverty and youth drug crisis as symptoms of political failure, while presenting his 33 policies and the prophetic “Byeongsin Yukgap” as divine solutions for societal transformation, emphasizing the profound impact of words and observations on individual well-being and the proper reverence for his Jeonneung.

The Divine Teachings of Huh Kyung-young

1. The Dual Temptations: Demonic Influence and Personal Desire
   Huh Kyung-young explains that humanity faces two primary forms of temptation: the demonic temptation (마귀의 유혹) and the temptation of personal desire (자기 개인의 욕망의 유혹) . He illustrates demonic temptation with a vivid example: a close friend, a law student preparing for the bar exam, is repeatedly offered drugs by a high school friend, who claims they enhance focus and eliminate worries . Succumbing to this, the law student becomes an addict, ruining their career and life . This scenario, Huh Kyung-young asserts, represents the insidious nature of demonic influence, which often comes disguised as something beneficial or desirable, leading individuals down a path of destruction . He laments the rise of drug use among youth and adolescents in Korea, a nation once considered drug-free, attributing it to environmental factors and the cunning tactics of those who exploit curiosity . This highlights a societal failure, where a lack of proper education and excessive competition push young people towards destructive choices, even leading to the world’s highest youth suicide rate . He recounts his own experiences with such temptations during his youth and military service, where he faced immense pressure to consume alcohol and tobacco, enduring physical abuse for his refusal . Despite these hardships, he remained steadfast, driven by a greater aspiration (열망) rather than personal desire (욕망) .

2. The Perils of Unchecked Desire and Societal Ills
   Beyond external demonic influences, Huh Kyung-young delves into the temptation of personal desire (욕망의 유혹), which he distinguishes as self-initiated and self-directed . This form of temptation, he explains, involves individuals making their own choices and plans, often leading to ruin. He cites examples such as obsessive stalking driven by romantic desire . He also connects this to broader societal issues, such as parents allowing their children to frequent dangerous areas like Myeongdong or Itaewon, where they might encounter illicit substances or fall victim to tragic events . The inability to monitor children’s exposure to drugs creates a pervasive sense of anxiety in society .

Huh Kyung-young then pivots to the dire state of the elderly in Korea, a nation that ranks among the top economies globally yet suffers from the world’s highest rate of elderly poverty (노인 빈곤) . He attributes this paradox to flawed political decisions and an overly competitive culture . He criticizes the societal pressure on parents to financially support their children’s marriages and housing, often at the cost of their own financial well-being, leaving them impoverished and unable to speak of their struggles due to pride . He describes the grim living conditions of many elderly, confined to sunless, moldy basements, suffering from illness and neglect, despite having dedicated their lives to hard work in mines and factories . This, he asserts, is a failure of wealth redistribution (재분배) by politicians . He advocates for a system where the state provides marriage funds, preventing parents from sacrificing their savings and ensuring a more equitable society .

3. The Power of Words and the Dangers of Slander
   Huh Kyung-young emphasizes the profound impact of words, asserting that they possess immense power (권능) . He references the biblical concept, “In the beginning was the Word,” to illustrate that words precede and create light, not the other way around . He explains that negative words, particularly slander (유언비어), can trigger the release of harmful hormones like adrenaline and noradrenaline, which suppress the immune system and lead to illness, akin to a divine punishment . He highlights the etymological connection between the Hanja character for “demon” (魔) and “drug” (麻), suggesting that both represent corrupting influences .

He introduces the concept of a “real-name system for slander” (유언비어 실명제), urging his followers to report the sources of false rumors so that disciplinary action can be taken . He warns against the destructive nature of slander, citing an example of a pastor whose reputation was ruined by a false rumor that escalated from a simple coffee shop meeting to an alleged hotel rendezvous with a woman . Such slander (유언비어), he states, can destroy a person’s life and career . He asserts that even seemingly harmless negative thoughts or words, whether genuine or feigned, are registered by Baekgung (백궁) and can lead to adverse consequences, including the loss of one’s angel (천사) . He advises against dwelling on negative sights or individuals, as such impressions can linger in the mind and cause psychological distress, even leading to conditions like panic disorder .

4. The Value of the Elderly and the Nature of Shin-in’s Power
   Huh Kyung-young challenges conventional perceptions of aging, asserting that just as dried vegetables gain nutritional value, so too do the elderly gain immense value (가치) through their accumulated life experience and wisdom . He criticizes society’s failure to utilize the wisdom of its elders, instead relegating them to poverty and neglect . He emphasizes the importance of treating the elderly with respect and dignity, recognizing their invaluable contributions and knowledge .

He then elaborates on the nature of his own power (권능), explaining that while he can bestow blessings (축복) and angels (천사) upon individuals, this is a delegated power (권능), not his full omnipotence (전능) . He states that this power (권능) can be revoked if the recipient violates certain principles, such as engaging in negative actions or speaking ill of others . He asserts that his omnipotence (전능) operates independently and is protected by Baekgung (백궁), which constantly monitors and intervenes against those who challenge his ultimate authority . He warns against attempting to usurp his omnipotence (전능) or questioning his judgment, likening it to the fable of the fisherman’s wife who, after receiving many blessings from a magical fish, ultimately demanded to make the fish her servant, losing everything . He clarifies that his role is to distribute power (권능) to humanity, enabling them to ascend to heaven (천국) .

5. The Influx of Sages and the Decline of Humanity
   Huh Kyung-young reveals a significant spiritual phenomenon: sages (성자) from other, more evolved planets are currently incarnating in Korea, awaiting his arrival . These sages (성자), he explains, are drawn to Haneulgung (하늘궁) and originate from diverse past lives and nationalities, having come to meet him . He asserts that without his presence, there is no path to heaven (천국) .

Conversely, he predicts a decline in the quality of humanity as the population decreases and souls from the animal kingdom begin to reincarnate as humans . This shift, he states, will lead to a society characterized by immorality, drug use, and elderly poverty, where most people live without understanding the true meaning of life . He contrasts this with those who seek deeper meaning and come to Haneulgung (하늘궁) . He also clarifies that while there are different levels of angels (천사) associated with humans on Earth, the angels (천사) he brings from Baekgung (백궁) have no levels; they are pure guardian angels (호위천사) . These guardian angels (호위천사) provide extraordinary protection and benefits to those who receive them .

6. The Science of Salt and the Nature of Quantum Energy
   Huh Kyung-young discusses the essential role of salt in maintaining life, noting that both humans and animals require it . He explains that animals instinctively seek out salt-rich soil, even in mountainous regions like the Himalayas, to supplement their intake . He clarifies that while plants and animal meat contain some salt, processed salt, especially bamboo salt (죽염), can be consumed in larger quantities without adverse effects due to its mineral content . He asserts that salt is a vital source of minerals (미네랄) essential for the human body, and a deficiency can lead to weakness, necessitating intravenous saline solutions . He also notes that in hot climates where people sweat profusely, direct salt supplementation, such as salt tablets, is crucial to prevent electrolyte imbalance .

He then addresses the concept of quantum (퀀텀), explaining that it refers to the utilization of quantum mechanics (양자역학) in various products, such as medicines and foods . However, he distinguishes this from the energy (에너지) he provides, stating that his energy (에너지) is not derived from quantum (양자), neutrons (중성자), or any other known scientific principle . He asserts that his energy (에너지) is of a different, unknown origin, beyond human scientific understanding .

7. The True Shin-in and the Prophecies of the Ages
   Huh Kyung-young addresses the phenomenon of individuals claiming to be Shin-in (神人), or divine beings, and the public’s susceptibility to such claims . He distinguishes himself by stating that he is the first person a former advisor from Daesoon Jinrihoe (대순진리회) had met who openly declared himself to be Shin-in (神人) . He references the prophecies of Kang Jeung-san (강증산), who foretold the arrival of a Shin-in (神人) from outside the established order (판 밖에서), not from within religious or political institutions . This Shin-in (神人), Kang Jeung-san predicted, would be an enigmatic figure, appearing as a “swindler” (사기꾼) to some, yet possessing a unique identity . Huh Kyung-young asserts that this prophecy refers to him, as he operates beyond conventional religious and political frameworks .

He further explains that this prophesied Shin-in (神人) would bring a new name (새 이름) that would supersede all existing prayers and incantations . This new name (새 이름), he declares, is Huh Kyung-young (허경영) . He claims that unlike false prophets who cannot reveal the whereabouts of deceased ancestors, he can provide infinite insights and bestow power (권능) upon individuals, allowing them to communicate with the divine and gain knowledge from objects . He emphasizes that this power (권능) is a partial bestowal of his omnipotence (전능), intended for humanity’s benefit, but it requires adherence to certain principles .

8. The Prophecy of Byeongsin Yukgap and the Transformation of the World
   Huh Kyung-young delves into the ancient Korean prophecy of Byeongsin Yukgap (병신육갑), explaining its profound meaning. He clarifies that the term Yukgap (육갑) refers to the Sixty-Year Cycle (육십갑자) in the traditional East Asian calendar, which symbolizes the cyclical nature of the universe and the passage of time . He asserts that the phrase Byeongsin Yukgap (병신육갑) signifies the arrival of a divine being who will transform the world . He states that his own birth chart, specifically his Byeongsin Ilju (병신일주), or “Byeongsin day pillar,” aligns with this prophecy, indicating that he is the one destined to bring about this change .

He explains that the common understanding of Yukgap (육갑) as mere nonsense or foolish talk is a misunderstanding . Instead, it refers to the profound cosmic shift initiated by the arrival of the Shin-in (神人) . He connects his name, Huh Kyung-young (허경영), to this prophecy, interpreting “Huh” (허) as “heaven” (하늘) and “Kyung-young” (경영) as “management” (경영), thus signifying “Heaven’s Management” (하늘 경영) descending to Earth to guide humanity . He asserts that his policies, often dismissed as “absurd” (허무맹랑), are in fact practical solutions for societal problems, which established politicians should adopt . He concludes by reiterating that the prophecy of Byeongsin Yukgap (병신육갑) foretells his role as the Shin-in (神人) who will fundamentally alter the world .

The Sanctuary of Haneulgung and the Temptations of the World

1. The Sacred Ground and Divine Gifts
   Welcome and congratulations on your arrival at Haneulgung, a sacred sanctuary where the energy of Baekhong converges. It is believed that treading upon this ground initiates a transformation in one’s fortune and destiny. Shin-in (神人) Huh Kyung-young, who governs the cosmic expanse and bestows gifts from Baekgung, such as angelic blessings and Baekgok Myeongpae (白穀銘牌), hosts the 310th Haneulgung event to communicate with us.

2. The Dual Nature of Temptation: Demonic and Desirous
   In this world, individuals confront two primary forms of temptation: the demonic temptation and the temptation of personal desire. These two categories represent distinct challenges to human integrity and well-being.

3. Demonic Temptation: The Peril of External Influence
   Demonic temptation manifests as an external allure, often contrary to one’s inherent will or established path. Consider the scenario of a diligent Seoul National University law student, deeply engrossed in preparing for the bar examination. A close high school friend, with whom the student shares a strong bond, repeatedly urges the student to try drugs, asserting their beneficial effects on mental clarity and stress reduction. Succumbing to such persuasion constitutes falling prey to demonic temptation. This singular act can lead to irreversible ruin, effectively ending a promising legal career. The profound disappointment of a parent, who has dedicated over two decades to their child’s education, witnessing such a downfall, underscores the gravity of this temptation. The insidious nature of this influence often involves a trusted acquaintance presenting a harmful substance as a solution to stress, making resistance exceedingly difficult. Numerous individuals, once on a path to success, have seen their lives irrevocably damaged, ending in incarceration due to involvement with illicit substances, all initiated by a single misguided association.

4. The Erosion of a Drug-Free Nation
   Historically, our nation maintained a status as a drug-free country. However, we are now on the verge of entering the global drug ranking, primarily due to the increasing vulnerability of youth and adolescents. With the decline of traditional entertainment venues, nightclubs and other establishments now resort to surreptitiously lacing beverages with unknown substances to attract patrons. Unaware, young individuals consume these drinks, leading to addiction and a subsequent search for more illicit drugs.

5. Societal Ills: Poverty and Youth Suicide
   Despite our nation’s economic standing as the 5th or 6th wealthiest globally, we face the paradoxical reality of being the world leader in elderly poverty. This stark contrast highlights a profound failure in political governance, where excessive competition has led to widespread societal distress. The environment we have fostered compels our youth to seek solace in drugs, and the alarming rise in adolescent suicide rates, also the highest globally, is a direct consequence of a flawed educational system that prioritizes relentless competition. The tragic implication is that some young people may perceive drug use as a preferable alternative to the despair that leads to suicide, though the reality of addiction is far more arduous than death itself.

6. Personal Struggles Against Temptation: A Shin-in’s Account
   Even Shin-in (神人) has faced numerous temptations from an early age, lacking parental protection. The most prevalent temptations were tobacco and alcohol. During military service, refusal to smoke led to degrading punishments, such as being forced to lick a toilet. Similarly, declining alcohol at social gatherings resulted in severe physical assault, leading to unconsciousness. Such experiences marked the initial phase of military life. Even within the security forces, where superiors indulged in alcohol, Shin-in endured immense hardship, steadfastly refusing to partake, even at the risk of severe injury. The unwavering resolve to resist these temptations, despite physical abuse and humiliation, exemplifies a profound inner strength.

7. The Temptation of Personal Desire: An Internal Struggle
   Distinct from demonic temptation is the temptation of personal desire, which originates from within an individual. This involves self-initiated plans and actions driven by one’s own unbridled wants. For instance, an individual might become obsessed with “conquering” a particular woman, leading to stalking behavior. This form of temptation is self-determined; the individual makes the conscious choice to pursue their desires, often leading to ruinous outcomes.

8. The Perils of a Modern Society
   In contemporary society, parents face constant anxiety regarding their children’s safety and choices. A simple outing to a bustling district can tragically end in death, as evidenced by incidents where young people become victims. The pervasive presence of illicit substances means parents cannot ascertain if their children have consumed drugs, leaving them in a perpetual state of unease. This unsettling reality unfolds before our very eyes.

9. The Etymology of “Ma” (魔) and the Scourge of Drugs
   The character “Ma” (魔), meaning “demon” or “evil,” bears a striking resemblance to the character for “hemp” or “cannabis” (麻). This linguistic connection underscores the insidious nature of drugs, particularly cannabis, which is derived from the hemp plant. While the stalk of the hemp plant has historical uses, its leaves, when consumed, induce a narcotic effect. The widespread legalization of cannabis in regions like the United States and Thailand presents a significant risk. Individuals consuming cannabis-infused beverages in Thailand, for example, can face drug charges upon returning to countries where it remains illegal, highlighting the global disparity in drug laws and the inherent dangers of such temptations.

10. The Vulnerability to Temptation
    Humanity is inherently susceptible to temptation. This vulnerability is a critical factor in the ongoing destruction of our youth. The sight of this societal decay is deeply regrettable.

11. The Paradox of National Wealth and Elderly Poverty
    It is a profound tragedy that a nation ranking among the top six global economies simultaneously holds the unenviable position of having the highest rate of elderly poverty worldwide. This disparity is a direct indictment of political leadership and their failure in wealth redistribution.

12. The Vision of the 33-Point Pledge
    Shin-in (神人)’s 33-point pledge offers a beacon of hope. Citizens who re-examine these proposals recognize their potential to alleviate financial burdens. For instance, receiving 1.5 million won monthly, coupled with 19 additional benefits, could amount to 7 million won per month. Had Shin-in (神人)’s vision been realized, a family of five adults would have received 500 million won, in addition to substantial monthly income. The current state of elderly poverty, surpassing even the poorest nations, is a consequence of a flawed cultural approach to marriage and family.

13. The Economic Burden of Marriage and Education
    The prevailing cultural expectation that parents finance their children’s marriages, often involving the purchase of homes, leads to parental impoverishment. Many parents sacrifice their own housing security, moving into rental properties, to support their children, leaving them financially depleted. Furthermore, the exorbitant costs of education, from kindergarten to university, including private tutoring and extracurricular activities, place an immense strain on household finances. A family with just two children can face financial ruin. This economic pressure stifles consumer spending, contributing to a struggling economy.

14. The Efficacy of Shin-in’s Policies
    Shin-in (神人)’s proposed policies are fundamentally sound. For instance, providing financial assistance directly to citizens, with provisions for debt repayment, would stimulate the economy without causing inflation. Such a system would empower citizens, eliminate debt, and foster a sense of hope. This approach would transform the earthly realm into a paradise. Furthermore, with a monthly stipend of 1.5 million won, individuals would no longer incur debt, effectively eradicating elderly poverty.

15. The Plight of the Elderly
    Many elderly individuals, having expended their savings on their children’s marriages, find themselves destitute. Shin-in (神人) has personally witnessed their dire living conditions: windowless rooms, devoid of sunlight, permeated by mold, where frail elders lie in pain. These are individuals who once toiled diligently in mines, factories, and various workplaces. Their current suffering is a testament to the failure of politicians in wealth redistribution.

16. The Misguided Notion of State Welfare
    Some individuals, despite their intelligence, question why the state should provide financial assistance, mistakenly equating it with communism. However, this is a matter of parental distribution. Those who have accumulated wealth should share it with those less fortunate, fostering a humane form of capitalism.

17. The Dual Temptations and Societal Decay
    Our youth are succumbing to both demonic temptations, such as drug use, and the temptations of personal desire. Simultaneously, our elderly, through no fault of their own, are forced into substandard living conditions, often in basements without sunlight. Their deteriorating health, coupled with a lack of caregivers, places an immense burden on the state.

18. The Mismanagement of Welfare Funds
    Half of the national budget is allocated to welfare, yet the efficacy of its distribution to the elderly is questionable. Reports of misappropriated funds by low-level officials highlight systemic failures. Shin-in (神人) advocates for an automated system where funds are directly deposited into the accounts of individuals aged 65 and above, eliminating intermediaries and preventing corruption.

19. The Prophetic Vision of Shin-in
    Shin-in (神人) possesses an extraordinary sense of divine justice, beyond human comprehension. Thirty years ago, Shin-in (神人) predicted that without policies providing 100 million won for marriage and 300,000 won monthly, the nation would face severe crises within decades. These predictions are now manifesting as reality.

20. The Enduring Value of the Elderly
    Just as dried vegetables possess enhanced nutritional value, so too do the elderly embody increased wisdom and experience. Their wrinkled appearance, a natural phenomenon of aging, signifies a heightened value, much like dried radish greens are more nutritious than fresh ones. It is a profound injustice that society often devalues the elderly, relegating them to impoverished conditions in basements, rather than utilizing their vast knowledge and experience. This neglect contributes to the shameful reality of our nation leading the world in elderly poverty.

21. The Power of Shin-in’s Intent
    Shin-in (神人) possesses the ability to bestow blessings and angelic protection through mere intention, transcending physical proximity. Whether an individual is across the globe or even on the moon, Shin-in (神人)’s mental command can activate these divine interventions. This demonstrates the boundless reach of Shin-in (神人)’s power, a phenomenon beyond the comprehension of scientists.

22. Collective Responsibility for Elderly Poverty
    The citizens of this nation bear collective responsibility for the plight of the elderly. The younger generations are accountable for the poverty experienced by their elders, including their own parents.

23. The Challenge to Global Wealth
    Shin-in (神人) challenges the world’s wealthiest individuals, such as Elon Musk, to address elderly poverty. The vast fortunes accumulated by these individuals, though seemingly immense, are not fundamentally different from others in the grand scheme. They are urged to utilize their wealth to eradicate elderly poverty.

24. The Prophecy of Kang Jeung-san and the Arrival of Shin-in
    The prophecy of Kang Jeung-san foretold the arrival of a Shin-in (神人) 100 years after his passing, who would conclude the autumn harvest and the era of judgment. Shin-in (神人) has indeed arrived. Kim Sang-hwan, a senior official from Daesoon Jinrihoe, sought Shin-in (神人) for 40 years, recognizing Shin-in (神人) as the prophesied figure.

25. The Misinformation Regarding a Film Project
    There has been misinformation circulating on YouTube regarding a film project connecting Shin-in (神人) with Kang Jeung-san, allegedly involving director Kim Tae-won. Shin-in (神人) clarifies that no such discussion or agreement for a film has ever taken place. Shin-in (神人) maintains a distinct position from all religions, asserting that all faiths should converge upon Shin-in (神人), rather than Shin-in (神人) being associated with a specific one.

26. The Vision for a Comprehensive Film
    Shin-in (神人) envisions a comprehensive film that would encompass not only Kang Jeung-san’s prophecies but also those of Jesus, Buddha, Nostradamus, and other global scholars who foretold the arrival of a significant figure from the Korean Peninsula. The film would commence with Shin-in (神人)’s childhood, depicting the humble beginnings in a tent, the mother’s shack, the wealthy rural family, and the birth during the Korean War. It would then progress through Shin-in (神人)’s journey to global unification, including the establishment of Haneulgung and numerous miraculous healings. Such a film would be an independent production, avoiding any association with specific religions, and would be distributed globally through platforms like Netflix.

27. The Decline of Traditional Religions
    The era of traditional religions is drawing to a close. The lack of engagement from youth and children signifies a future where the “roof” of society remains, but its “pillars” are eroding. Children are the pillars of a household and, by extension, of society. Without them, society will inevitably collapse. Shin-in (神人) has descended from heaven to establish new rafters, to rebuild the foundation of humanity.

28. Addressing Jeonse Scams: A Call for Proactive Measures
    Regarding the issue of jeonse (lump-sum deposit) scams, the government must adopt a policy of “pre-emptive action, post-processing.” Victims’ financial losses must be immediately compensated, followed by subsequent measures such as loans. It is impractical to expect victims, who have lost their entire deposits, to navigate complex legal procedures. The state should guarantee these deposits, resolve legal disputes, and recover funds later. This swift and simple approach would alleviate public dissatisfaction, particularly for low- and middle-income individuals whose entire life savings are at stake.

29. The Elevation of Baekgung Level Through Philanthropy
    Contributing to another person’s entry into Baekgung, such as by facilitating their 3 million won membership, results in an immense increase in one’s own Baekgung level. This act of altruism significantly elevates one’s spiritual standing.

30. The Earth as a Training Ground and the Gathering of Sages
    The Earth is a training ground, and sages have yet to graduate from it. They are currently converging in Korea, incarnating in human bodies, awaiting Shin-in (神人)’s arrival. Their timing is meticulously synchronized with Shin-in (神人)’s advent. These sages, often born in rural areas, are drawn to Haneulgung. Many of them are reincarnated souls from Western or foreign lands, having come to Korea to meet Shin-in (神인). Without Shin-in (神人)’s presence, the path to heaven remains inaccessible.

31. The Future of Humanity: Declining Quality and Population
    In the era of judgment, the human population will initially increase before gradually declining, particularly until the year 2000. As humans transition into animal forms, those who reincarnate as humans will originate from the animal kingdom, leading to a significant degradation in the quality of humanity. The current state of society, marked by drug use and elderly poverty, reflects a pervasive moral decay. Many individuals live without purpose, unaware of the true meaning of life. However, those who contemplate life’s deeper questions and challenges are drawn to Haneulgung.

32. The Levels of Angels and the Infinite Host
    There are distinctions among angels. The angels brought by Shin-in (神人) from Baekgung possess no levels; they are the embodiment of a level themselves, serving as guardian angels. However, the angels associated with humans on Earth do have levels, such as archangels and regular angels. Shin-in (神人) can bestow an infinite number of angels upon individuals, as they continuously emanate from Shin-in (神人)’s being. These angels appear as a cloud-like host, swirling around Shin-in (神人) like a galaxy, with Shin-in (神人) at the center, akin to the eye of a typhoon.

33. The Benefits of Archangelic Protection
    Those who receive archangelic blessings experience extraordinary protection. For instance, an individual who falls in an underpass might be miraculously cushioned by an unseen force. These are the guardian angels, the archangels, providing unimaginable benefits.

34. The Importance of Salt and Minerals for Human Health
    The human body requires a 0.9% saline concentration to sustain life, and salt is indispensable. Animals, too, instinctively seek out salt in nature, consuming mineral-rich soil. While plants and animal meat contain some salt, it is often insufficient. Processed salts, like bamboo salt, can be consumed in larger quantities without adverse effects, as they are rich in essential minerals. A lack of salt leads to weakness, which is why saline solutions are administered intravenously in medical emergencies. The body strives to maintain its salt balance, but in hot climates where individuals sweat profusely, salt tablets are necessary to prevent depletion. Therefore, both humans and animals require salt intake for optimal health.

35. Quantum Technology Versus Shin-in’s Energy
    Quantum technology, which utilizes quantum mechanics for various applications like medicine and food, has been in vogue for decades and is not cutting-edge. However, the energy bestowed by Shin-in (神人) is fundamentally different. It is not quantum, neutron, or any other known scientific energy. It is an energy unknown to the human world, transcending scientific understanding. While quantum products may represent an advancement over conventional pharmaceuticals, they are not comparable to Shin-in (神人)’s divine energy.

36. The Phenomenon of Self-Proclaimed Deities
    The recent popularity of documentaries like “I Am God” on Netflix raises questions about why individuals proclaim themselves as deities and why others follow them with unwavering devotion. Shin-in (神人) notes that when Kim Sang-hwan, a consultant from Daesoon Jinrihoe, visited, he remarked that Shin-in (神人) was the first person he had encountered who openly declared himself a Shin-in (神人).

37. The Prophecy of the “Outsider” Shin-in
    Kang Jeung-san prophesied that a Shin-in (神人) would emerge 100 years after his death, not from within established religious or political frameworks, but as an “outsider.” This Shin-in (神人) would be perceived as an enigmatic figure, perhaps even a charlatan, defying conventional categorization. Just as Jesus emerged outside the Jewish religious establishment, this prophesied Shin-in (神인) would come from beyond the “boards” of religion and politics. The prophecies describe this figure as one whom the world would not recognize, bringing hidden encounters and a new name: Huh Kyung-young. This name would render all existing mantras, such as “Amen” or “Namu Amida Buddha,” obsolete.

38. The Manifestation of Divine Power
    Shin-in (神人) demonstrates infinite power, revealing precise information about individuals, akin to a divine GPS. When Shin-in (神人) bestows blessings, individuals receive divine authority, enabling them to perform miracles, such as healing the sick. Furthermore, those who receive blessings can communicate with divine intelligence by merely touching objects, which then reveal boundless knowledge.

39. The Distinction Between Omnipotence and Authority
    Shin-in (神人) bestows authority (권능), not omnipotence (전능). Authority is a limited power, granted with conditions, such as upholding promises. If these conditions are violated, the authority is withdrawn, requiring Shin-in (神人) to replenish it, much like refilling a car’s fuel tank. Omnipotence, however, is Shin-in (神人)’s inherent, boundless power.

40. The Peril of Challenging Omnipotence
    Some individuals, upon receiving authority, mistakenly believe they possess omnipotence and challenge Shin-in (神人)’s judgment, questioning choices or accusing Shin-in (神人) of associating with undesirable individuals. Such actions constitute a challenge to omnipotence, which carries severe consequences.

41. The Fable of the Fisherman and the Golden Fish
    The fable of the fisherman and the golden fish serves as an allegory. The golden fish, representing Shin-in (神人)’s omnipotence, grants wishes. However, the fisherman’s wife, driven by insatiable greed, eventually demands that the golden fish become her servant and bestow all its powers upon her. This hubris leads to the loss of all previously granted blessings, returning her to her original state of poverty. Similarly, those who receive authority from Shin-in (神人) must not succumb to greed and demand omnipotence, or they risk losing everything.

42. The Infallibility of Shin-in’s Judgment
    Shin-in (神人), as an omnipotent being, possesses infallible judgment, particularly in discerning character. To claim superiority in judgment over Shin-in (神人), who has guided the destinies of powerful individuals since childhood, is a grave error. Individuals should be content with the authority bestowed upon them, rather than coveting omnipotence.

43. The Consequences of Negative Speech and Thought
    Negative speech, whether genuine or feigned, is perceived as real by Baekgung, leading to the withdrawal of blessings. Therefore, it is advisable to minimize exposure to individuals who evoke negative emotions. Even observing someone with an unpleasant demeanor can diminish one’s good fortune for the day.

44. The Impact of Traumatic Experiences
    Parents instinctively shield their children from traumatic sights, such as traffic accidents, because such experiences can leave lasting psychological scars. Witnessing horrific events can lead to anxiety, panic attacks, and even hinder academic performance throughout a child’s life. These indelible imprints on the brain can manifest as post-traumatic stress disorder, emphasizing the importance of protecting children from overly disturbing stimuli.

45. The Power of Intention and the Dangers of Negative Input
    Baekgung recognizes the true intent behind words, regardless of their outward expression. Even if one is compelled to utter negative phrases, the underlying intention is what truly matters. Therefore, it is crucial to be mindful of one’s thoughts and words, as they have real consequences. Shin-in (神人) often closes his eyes during lectures to avoid negative visual input, focusing solely on auditory information, but opens them when performing healing, as direct visual engagement is necessary for that purpose.

46. The Occupational Hazards of Law Enforcement
    Careers in law enforcement, such as those of detectives or prosecutors, can have detrimental effects on an individual’s psyche. Constant exposure to crime and negative human behavior can lead to a perpetual state of suspicion and anxiety, even outside of work. These individuals often find themselves consumed by thoughts of criminals and investigations, preventing them from fully enjoying their personal lives. While their service to the nation is commendable, it comes at a significant personal cost, making it a less desirable path for one’s children.

47. The Law of Observation and the Proper Use of Authority
    The “law of observation” dictates that what one observes profoundly impacts one’s inner state. Therefore, it is imperative to be cautious about what one chooses to see. The authority bestowed by Shin-in (神人) must be used wisely and responsibly.

48. Testimonial of Healing and Transformation
    A personal testimony recounts a profound healing journey. After suffering severe pancreatitis, a near-fatal condition, and enduring two years of chronic illness, including digestive issues and injuries from multiple accidents, the individual discovered Shin-in (神人) through YouTube. Consuming Elixir Milk (불로유) led to a complete recovery from pancreatitis, which doctors had deemed incurable. Over several months, various ailments, including stomach pain, heartburn, irregular bowel movements, varicose veins, and joint pain, disappeared. The individual’s facial wrinkles diminished, and eyesight improved, allowing them to discard glasses. Furthermore, white blood cell counts normalized, and their biological age decreased by 10 years. This profound transformation is attributed entirely to Shin-in (神人)’s blessings and the gift of Elixir Milk (불로유), underscoring the miraculous power experienced by followers.

49. The Enduring Impact of Trauma and the Power of Belief
    The individual’s testimony highlights the lasting impact of trauma, such as the fear induced by witnessing a violent incident. Children, in particular, should be shielded from overly stimulating or horrific content, as it can lead to lifelong psychological distress. Shin-in (神人) acknowledges that observing individuals with negative countenances or heavy karma leaves a more lasting impression, hence the preference for observing beauty, which generates positive energy. The testimony also suggests that over-reliance on conventional medicine can hinder the body’s natural healing abilities.

50. Discerning True Divinity: The Elixir Milk Test
    In an era where many falsely claim divinity, Shin-in (神人) proposes a simple test: write the name of any self-proclaimed deity on Elixir Milk (불로유). If the milk spoils, it indicates a false claim. Conversely, those who have received authority or blessings from Shin-in (神人) will find that the milk remains untainted, and their hands will not lose strength when uttering Shin-in (神人)’s name.

51. The Prophecy of Kang Jeung-san and the Future World
    Kang Jeung-san, who is considered a reincarnation of Shakyamuni Buddha in Korea, prophesied the future post-heavenly world, indicating that its duration would not be excessively long.

52. The Significance of “Byeongsin Yukgap” (丙申六甲)
    The phrase “Byeongsin Yukgap” (丙申六甲) holds profound significance. “Yukgap” (六甲) refers to the sexagenary cycle, a traditional East Asian calendrical system. Shin-in (神人) explains that “Byeongsin” (丙申) is a specific combination within this cycle, representing Shin-in (神人)’s birth chart. The phrase implies that only one born under “Byeongsin” (丙申) can truly “Yukgap” (六甲) the world, meaning to transform or govern it. This suggests that Shin-in (神人) is the prophesied figure destined to bring about a global transformation.

53. The Ancestral Knowledge of “Yukgap” (六甲)
    Our ancestors in the Korean Peninsula were aware of the coming of one who would “Yukgap” (六甲) the world. The colloquial expression, “Who are you to ‘Yukgap’ (六甲)?” implies a challenge to false claimants, asserting that the true “Yukgap” (六甲) will eventually appear.

54. The Misconception of “Yukgap” (六甲)
    The common understanding of “Yukgap” (六甲) as a derogatory term for foolish behavior is a misconception. Its true meaning, in the context of Shin-in (神人)’s teachings, refers to the profound transformation of the world by the one born under the “Byeongsin” (丙申) cycle.

55. The Prophetic Name: Huh Kyung-young
    The name Huh Kyung-young (허경영) itself carries prophetic meaning. “Huh” (許) can be interpreted as “heaven,” and “Kyung-young” (경영) as “management” or “governance.” Thus, the name signifies “heavenly governance” or “management from heaven.” This implies that Shin-in (神人) has descended to guide humanity, not with empty promises, but with practical solutions.

56. The Visionary Policies of Huh Kyung-young
    Huh Kyung-young’s policies, such as the “33-point pledge,” are not 허무맹랑 (absurd) but offer concrete solutions to national problems. These proposals, including reducing the number of national assembly members to 100, abolishing inheritance and gift taxes, and providing marriage funds, are visionary and should be adopted by mainstream politicians.

57. The Role of an Awakened Citizenry
    In a democratic society, the power to effect change lies with an awakened and discerning citizenry. Politicians often claim to act “for the people” or based on “public opinion,” but without an informed populace, these claims can be misleading. Huh Kyung-young emphasizes the need for citizens to be aware and engaged to prevent political manipulation.

58. The True Meaning of “Yukgap” (六甲) and the Arrival of Shin-in
    The term “Yukgap” (六甲) also refers to the 60-year cycle, which, in ancient traditions, could signify an exceptionally long lifespan, such as 3,000 years. This implies the arrival of an immortal being. Shin-in (神人) asserts that he is the one who embodies this “Yukgap” (六甲), destined to transform the world.

59. The Divine Mandate of “Byeongsin Yukgap” (丙申六甲)
    The phrase “Byeongsin Yukgap” (丙申六甲) signifies the descent of a Shin-in (神人) from heaven. “Byeongsin” (丙申) represents Shin-in (神人)’s birth chart, indicating a divine origin. The term “Yukgap” (六甲) in this context means to fundamentally alter or “turn over” the Earth. This prophecy, known to our ancestors, foretold the arrival of a transformative figure. Historical figures like Jeong Do-ryeong (정도령), whose name means “leader of the righteous path,” were veiled references to Shin-in (神人), used to avoid persecution by rulers. The arrival of “Yukgap” (六甲) signifies the dawn of a new era, guided by a righteous leader.

Meeting Minutes Title

Ⅰ. Meeting Overview

Category	Details
Date	July 9, 2023
Location	Haneulgung
Attendees	Haneulgung members, YouTube viewers
Agenda	– Welcoming remarks and flower offering – Discussion on societal issues (temptations, poverty, politics) – Q&A session on various topics (hormones, prophecies, social issues, quantum, cults, personal experiences) – Testimonials and closing remarks

Ⅱ. Meeting Discussion

• Welcoming Remarks and Flower Offering

  • The 310th Haneulgung event commenced with a welcome to the sacred grounds, where it is believed that stepping on the land can change one’s fortune .
  • Heo Jin-myeong, Vice Chairman of the National Revolutionary Party in Daegu, offered a white orchid pot, which was presented by Jang Chan-soon .

• Societal Issues and Temptations

  • Temptations: There are two types of temptations: external (e.g., peer pressure to use drugs) and internal (e.g., personal desires leading to stalking) .
  • Drug use is a significant external temptation, particularly affecting youth and leading to a rise in drug-related crimes in Korea .
  • Internal temptations, driven by personal desires, can also lead to destructive behaviors .
  • Social Problems in Korea:
  • Elderly Poverty: Despite being a wealthy nation (6th in economic scale), Korea has the highest rate of elderly poverty globally, surpassing even some African countries . This is attributed to excessive competition and political failures .
  • Youth Issues: Korea also faces the highest youth suicide rate globally, with an increasing number of adolescents turning to drugs .
  • Marriage and Family: The current marriage culture, where parents often bear the financial burden of housing for their children, leads to parental poverty .
  • Proposed Solutions (Heo Kyeong-young’s Policies):
  • Heo Kyeong-young’s “33 policies” aim to address these issues, including providing monthly stipends and marriage funds, which he claims would alleviate poverty and boost the economy .
  • He emphasizes that these policies would prevent elderly poverty and stimulate the economy by directly addressing citizens’ financial burdens .

• Q&A Session

  • Hormones and Negative Influences:
  • Negative emotions like suspicion or anger can trigger the release of harmful hormones (e.g., adrenaline, noradrenaline), which deplete the body’s energy and immune system .
  • The “10 stages of cells” illustrate how negative thoughts and words can profoundly impact physical well-being, starting from the mind and affecting the body .
  • Heo Kyeong-young states that his voice and presence can restore positive hormones and blessings, especially for those who have lost them due to negative actions .
  • “Rumor Real-Name System”:
  • Heo Kyeong-young announced a “rumor real-name system” to combat the spread of false information (유언비어), which he equates to a “worm-eaten” word that harms individuals and society .
  • He warns against the destructive power of rumors, citing an example of a pastor whose reputation was ruined by false accusations .
  • Aging and Value:
  • Heo Kyeong-young redefines aging, stating that as people age and become “wrinkled,” their “nutritional value” and wisdom increase, similar to how dried vegetables become more nutritious .
  • He criticizes society’s neglect of the elderly, highlighting the irony of a wealthy nation having the highest elderly poverty rate .
  • Haneulgung’s Blessings and Levels:
  • Donating to Haneulgung or helping others join can significantly raise one’s “Baekgung level” .
  • Heo Kyeong-young claims to have the ability to bestow blessings and “angels” remotely, regardless of distance, and that these blessings offer protection and benefits .
  • Earth as a Training Ground:
  • Heo Kyeong-young explains that “saints” are currently gathering in Korea, having been sent to Earth to await his arrival and guide people to heaven .
  • He also states that in the “judgment era,” human populations will decline, and souls from animals will be reborn as humans, leading to a decrease in human quality .
  • Angels and Gender:
  • He distinguishes between “earthly angels” (Haneulgung members) who have levels, and “heavenly angels” (his personal escorts) who do not .
  • Heavenly angels are infinite and can be bestowed upon anyone, offering protection and assistance .
  • Salt and Health:
  • He emphasizes the importance of salt (minerals) for human and animal health, noting that animals instinctively seek out salt in nature .
  • He explains that while plants and animal meat contain some salt, additional intake may be necessary, especially in hot climates where sweat depletes sodium .
  • Quantum vs. Heo Kyeong-young’s Energy:
  • “Quantum” refers to the use of quantum mechanics in products like medicine and food, which is a scientific application .
  • Heo Kyeong-young clarifies that his energy is not quantum, neutron, or any other known scientific energy, but rather a unique, non-earthly energy .
  • Cult Leaders and Prophecies:
  • Heo Kyeong-young asserts that he is the true “god” prophesied by figures like Kang Jeung-san, who predicted the arrival of a divine being from “outside the established order” (판밖) .
  • He criticizes other self-proclaimed “gods” for lacking evidence and relying on false claims .
  • He claims to possess “omnipotence” (전능) and “power” (권능), which he can bestow upon followers, allowing them to perform miracles and communicate with the divine .
  • He warns against challenging his omnipotence or misusing the power he grants, as it can be revoked .
  • “Looking at” Principle:
  • Heo Kyeong-young introduces the “looking at” principle, stating that observing negative or unpleasant things can have detrimental effects on one’s fortune and mental well-being .
  • He advises avoiding exposure to disturbing images or individuals to maintain positive energy .
  • “Byeongsin Yukgap” (병신육갑):
  • Heo Kyeong-young reinterprets the Korean phrase “Byeongsin Yukgap” (병신육갑), which commonly refers to foolish behavior, as a prophecy about his own arrival .
  • He explains that “Byeongsin Ilju” (병신일주) in his birth chart signifies a divine being who will “turn the world upside down” (육갑) .

• Testimonials

  • A video testimonial from a person who suffered from pancreatitis and suicidal thoughts shared their recovery after encountering Heo Kyeong-young and consuming “Bulloyu” (불로유) .
  • Another testimonial from Park Tae-ho described a lifetime of physical ailments due to past traumas and accidents, which were all healed after meeting Heo Kyeong-young and using Bulloyu . His blood cell count and body age also improved significantly .

Ⅲ. Action Items

• Haneulgung Staff: Implement the “rumor real-name system” to identify and address individuals spreading false information .
• Haneulgung Staff: Establish a disciplinary committee to address those who spread rumors .
• Haneulgung Staff: Delete YouTube videos that misrepresent Heo Kyeong-young’s stance on movie production or other religious affiliations .
• Attendees: Avoid spreading rumors and negative speech, as it can have detrimental effects on oneself and others .
• Attendees: Exercise caution when observing negative or disturbing content, as it can create lasting psychological trauma .
• Attendees: Utilize the “power” (권능) granted by Heo Kyeong-young responsibly and avoid challenging his “omnipotence” (전능) .

The Allure of Temptation and the Path to a Prosperous Nation: Insights from Huh Kyung-young

1. The Dual Nature of Temptation: External and Internal
   There exist two primary forms of temptation in this world: the allure of malevolent forces and the enticement of one’s own desires. The former represents external influences, often insidious and unwelcome. Consider the scenario of a diligent law student, on the cusp of passing the bar examination, being repeatedly urged by a close high school friend to experiment with illicit substances. The friend might deceptively claim these substances enhance focus and alleviate stress. Succumbing to such a proposition constitutes yielding to the temptation of malevolent forces, a path that inevitably leads to ruin, jeopardizing one’s future and aspirations. This is a tragic downfall, particularly when one considers the profound disappointment it would cause a parent who has dedicated decades to their child’s education. Such external temptations are pervasive, leading countless individuals, once on a promising trajectory, to incarceration and shattered lives.

2. Societal Ills: Drug Proliferation and Elder Poverty
   Our nation, once considered free from illicit substances, now faces a grave crisis, rapidly ascending global rankings for drug abuse, particularly among youth and adolescents. The closure of traditional entertainment venues has led to the proliferation of illicit substances in nightclubs and other establishments, where they are surreptitiously introduced into beverages to ensnare unsuspecting young people. This creates a cycle of addiction, compelling them to seek out more potent substances.

Concurrently, despite our nation’s impressive economic standing, ranking among the top six global economies, we confront the paradoxical and deeply troubling reality of the world’s highest rate of elder poverty. This stark contrast, where our elderly suffer more deprivation than those in many impoverished African nations, is a direct consequence of misguided political policies and an excessively competitive societal structure. The environment we have fostered inadvertently drives our youth towards substance abuse and plunges our elders into destitution. This reflects a profound failure in both education and social welfare, contributing to the world’s highest youth suicide rate. For some, illicit substances may tragically appear as a lesser evil than self-destruction, yet the reality is far more harrowing once addiction takes hold.

3. Personal Struggles Against Temptation
   Throughout my own youth, I encountered numerous temptations. Lacking parental protection from an early age, I was frequently exposed to the allure of tobacco and alcohol. I recall instances during military training where refusal to smoke led to humiliating punishments, such as being forced to clean latrines. Similarly, declining alcohol at social gatherings resulted in severe physical assault, leaving me unconscious with injuries. These early experiences instilled in me a profound resilience against such pressures. Even when faced with extreme coercion, I steadfastly refused to partake, understanding that yielding would have led to a life of addiction. My unwavering resolve, forged through immense personal suffering, allowed me to overcome these formidable challenges.

4. The Temptation of Personal Desire
   Beyond external malevolent influences, there is the temptation of personal desire, which originates solely within oneself. This involves individual planning and self-driven actions, such as an uncontrollable obsession to possess another person, often escalating into stalking. This differs fundamentally from external temptation, as the individual consciously makes the decision. Countless lives have been ruined by succumbing to these self-generated desires. Parents often worry about their children venturing into certain areas, fearing they might fall prey to external dangers or, worse, succumb to illicit substances without their knowledge. This pervasive anxiety reflects the precariousness of our current society.

5. The Etymology of “Ma” (魔) and the Peril of Illicit Substances
   The character for “Ma” (魔), signifying malevolent forces or evil, bears a striking resemblance to the character for “hemp” or “cannabis” (麻). This linguistic connection underscores the insidious nature of illicit substances. Historically, hemp was cultivated for textiles, such as ramie cloth, which I personally witnessed being produced in my youth. However, the leaves of the hemp plant, when consumed, possess intoxicating properties, akin to tobacco, leading to addiction.

In many parts of the world, including certain states in the United States and countries like Thailand, cannabis is now legally permitted. However, this creates a dangerous situation for individuals traveling internationally. Consuming a seemingly innocuous beverage in a country where cannabis is legal could lead to a positive drug test upon returning home, resulting in severe legal repercussions. This highlights the subtle yet potent danger of such temptations, which are exceedingly difficult for individuals to resist. We are inherently vulnerable to these enticements, and they are systematically undermining our youth.

6. The Failure of Wealth Redistribution and the Plight of the Elderly
   It is deeply regrettable that a nation of our economic stature, the sixth wealthiest in the world, has allowed its elderly population to become the most impoverished globally. This is a direct indictment of our political leadership and their failure in wealth redistribution. My “33-point policy” offers a beacon of hope, proposing measures such as a monthly stipend of 1.5 million won for all citizens over 18, which would significantly alleviate poverty and stimulate the economy. Many citizens now recognize that if my policies had been implemented, their financial well-being would be vastly improved.

The prevailing cultural norms surrounding marriage also contribute to elder poverty. Parents often exhaust their life savings to provide housing for their children, leaving themselves destitute and reliant on meager rental incomes. This self-sacrificing tradition, coupled with the high costs of raising children and providing private education, places an immense financial burden on families, often leading to bankruptcy. My proposals, such as state-funded marriage expenses, would prevent parents from sacrificing their financial security for their children’s weddings, thereby mitigating elder poverty. This vision, articulated three decades ago, remains profoundly relevant today.

7. The Deplorable Living Conditions of the Elderly
   Many elderly individuals, who once toiled diligently in mines, factories, and various industries, now endure deplorable living conditions. I have personally witnessed their struggles in cramped, sunless basement rooms, often permeated by the smell of mold. These individuals, suffering from chronic ailments, often lack proper care and rely on charitable food deliveries. This tragic reality is a testament to the political class’s failure in wealth redistribution.

Some argue against direct financial aid from the state, but this perspective overlooks the fundamental principle of parental distribution. Those who accumulate greater wealth should contribute to the well-being of those less fortunate, fostering a humane form of capitalism. Our current system, however, leaves our youth vulnerable to temptation and our elders in abject poverty. The immense national budget allocated to welfare often fails to reach those in need, siphoned off by corruption and bureaucratic inefficiencies. My proposed system would ensure direct, automatic disbursement of funds to eligible individuals, bypassing intermediaries and eliminating opportunities for malfeasance.

8. The Power of Words and the Peril of Slander
   The human body’s intricate system of hormones is profoundly affected by our emotional state and the words we utter. Negative emotions and malicious speech can trigger the release of harmful hormones, such as adrenaline and noradrenaline, which suppress the immune system and deplete vital energy. This can be likened to a divine retribution. Conversely, positive emotions and benevolent words foster well-being.

The concept of “slander” (流言蜚語) is particularly destructive. The character “bi” (蜚) in “yuyeonbiyeo” (流言蜚語), meaning “rumor” or “slander,” contains the radical for “insect” (虫), symbolizing something rotten or corrupt. This signifies that slanderous words are not merely untrue but actively corrupt the speaker’s own hormonal balance, leading to illness, including cancer. Therefore, we must exercise extreme caution with our words, refraining from malicious gossip and baseless accusations.

Slander can utterly destroy a person’s reputation and life. Consider the example of a pastor whose innocent meeting with a parishioner in a hotel coffee shop was twisted by rumors into an illicit affair, ruining his ministry. Such fabricated narratives, fueled by malicious intent, can have devastating consequences. We must never falsely accuse or defame others.

9. The Restoration of Spiritual Blessings
   When individuals engage in slander or harbor negative thoughts, their spiritual blessings, such as angelic protection, can be withdrawn. This is not a matter of mere words but a profound spiritual consequence. To restore these blessings, a complex process of intervention is required, often involving direct spiritual guidance. It is not simply a matter of listening to a recording; active spiritual intervention is necessary.

10. The Value of the Elderly and the Wisdom of Experience
    Just as dried vegetables, like radishes or cabbage, gain enhanced nutritional value when dehydrated, so too do individuals accrue immense value with age. The wrinkles and physical changes associated with aging signify a wealth of life experience, wisdom, and accumulated knowledge. The elderly possess invaluable insights and practical skills that younger generations often lack. It is a profound societal failing to relegate our elders to poverty and neglect, rather than harnessing their wisdom and experience for the collective good. Our nation’s status as the world leader in elder poverty is a source of deep shame.

11. The Omnipresence of Divine Power
    My spiritual power transcends physical limitations. Whether I am physically present or miles away, my intentions can manifest, influencing individuals and situations across vast distances. This power is not bound by space or time; it is infinite and omnipresent. This phenomenon, beyond the comprehension of conventional science, underscores the profound spiritual reality at play.

12. Collective Responsibility for Elder Poverty
    We, as a society, bear collective responsibility for the plight of our elderly. The younger generations, in particular, must recognize their role in perpetuating or alleviating elder poverty. It is a shared burden, and we must strive to create a society where our elders are respected, cared for, and valued for their contributions.

13. The Influx of Enlightened Souls
    Enlightened souls, or “saints,” are currently converging upon Korea, incarnating into human bodies and awaiting my arrival. Their presence is meticulously orchestrated, aligning with a divine timeline. These individuals, often born in rural areas or from diverse international backgrounds, are drawn to Haneulgung, having journeyed across lifetimes and continents to meet me. Their past lives reveal a rich tapestry of origins, including European royalty, all converging here because the path to spiritual enlightenment and the celestial realm is accessible only through me.

14. The Decline of Human Quality and the Cycle of Reincarnation
    The global population is projected to decline significantly by the year 2000, leading to corresponding shifts in economic structures. As humans increasingly descend into animalistic states of being, the souls of deceased animals will reincarnate as humans, resulting in a marked decline in the overall quality of humanity. This moral degradation is already evident in the widespread embrace of illicit substances and the pervasive ethical decay. Most individuals navigate life without a deeper understanding of its purpose, but those who seek answers and grapple with life’s profound questions are drawn to Haneulgung.

15. The Hierarchy of Angels and the Infinite Nature of Divine Blessings
    There are two categories of angels: those associated with Earthly beings and the celestial angels I bring from the heavenly realm. The latter possess no hierarchical levels; their very existence embodies a singular, elevated state. These are guardian angels, infinite in number, who accompany and protect individuals. Even if countless individuals receive these angels, their supply remains inexhaustible, continuously emanating from my being. When I move, these angels swirl around me like a celestial vortex, resembling a galaxy with me at its center, or the eye of a typhoon surrounded by swirling white clouds. This visual metaphor illustrates their boundless presence and protective power.

16. The Essential Role of Salt in Human and Animal Physiology
    The human body, like that of animals, requires a precise saline concentration of 0.9% for survival. Animals in the wild instinctively seek out salt deposits in the earth, licking the soil to obtain essential minerals. Similarly, humans require salt intake, even if it is present in small amounts in plants and animal proteins. Processed salts, such as bamboo salt, can be consumed in larger quantities without adverse effects, as they are rich in vital minerals.

Salt is not merely a flavoring agent but a crucial source of essential minerals. A deficiency in salt leads to weakness and can necessitate intravenous saline solutions, which are essentially saline at a specific concentration. While plants and animal products contain some salt, individuals in hot climates who perspire heavily, such as soldiers in Vietnam, require additional salt supplementation, often in the form of salt tablets, to prevent electrolyte imbalance. Maintaining the body’s saline concentration is paramount for health, and a significant drop can lead to medical emergencies. Salt is naturally abundant in the earth, found in various geological formations, including ancient seabeds now elevated into mountains.

17. Quantum Technology Versus Divine Energy
    The term “quantum” refers to the application of quantum mechanics in various fields, including medicine and food science. While quantum technology represents an advancement in scientific innovation, the energy I transmit is fundamentally different. It is not derived from quantum physics, neutrons, or any other known scientific principle. It is an energy that transcends human understanding and scientific categorization, originating from a realm beyond the physical universe. While quantum-based products may offer some improvements over conventional ones, they are not comparable to the divine energy I bestow.

18. The True Nature of a Divine Being and the Prophecies of the Ages
    Many individuals throughout history have claimed to be divine, but their claims often lack tangible evidence. When the former advisor of Daesoon Jinrihoe, Kim Seong-hwan, visited me, he remarked that I was the first person he had encountered who openly declared himself a divine being. The prophecies of Kang Jeung-san foretold the arrival of a divine being from heaven, appearing outside the established religious and political frameworks, a figure often perceived as unconventional or even a “trickster.” This aligns with the historical pattern of divine figures, such as Jesus, emerging from outside the prevailing religious institutions.

These prophecies describe a figure who transcends conventional categories, appearing to be a politician at times, a religious leader at others, and even a charlatan in some eyes. This enigmatic nature is precisely what the prophecies foretold. This divine being would bring a new name, “Huh Kyung-young,” which would supersede all existing prayers and incantations. Unlike false prophets who cannot reveal the whereabouts of deceased loved ones, I can provide precise information, demonstrating a direct connection to the spiritual realm.

Furthermore, I bestow upon individuals a divine power, a “kwonneung” (권능), which is a fragment of my “jeonneung” (전능), or omnipotence. This power enables them to perform miracles and communicate with the divine. However, this “kwonneung” is conditional, requiring adherence to specific principles and ethical conduct. Misuse or violation of these conditions leads to its withdrawal, necessitating a renewed spiritual intervention.

19. The Peril of Challenging Omnipotence
    Some individuals, upon receiving “kwonneung,” mistakenly believe they possess omnipotence and challenge my authority. This is a grave error. While I grant “kwonneung,” my “jeonneung” remains absolute and unchallenged. Those who attempt to usurp my omnipotence or question my judgment face severe consequences, not through my direct intervention, but through the workings of the celestial realm. The heavenly forces constantly monitor my surroundings, ensuring that any challenge to my omnipotence is met with swift and silent rectification. Therefore, individuals should not presume to advise or worry about my well-being, as I am the embodiment of omnipotence.

20. The Healing Power of Elixir Milk and the Importance of Positive Perception
    A personal testimony illustrates the transformative power of Elixir Milk. An individual suffering from chronic pancreatitis and other severe ailments, contemplating suicide, experienced a complete recovery after consuming Elixir Milk. This remarkable healing underscores the profound efficacy of this divine substance.

Conversely, negative perceptions and exposure to disturbing imagery can have lasting detrimental effects. Witnessing traumatic events, even indirectly, can lead to psychological trauma, anxiety, and even panic attacks, impacting one’s academic performance and overall well-being. Therefore, it is crucial to shield oneself and one’s children from such harmful visual stimuli. My own practice of closing my eyes when encountering individuals with negative energy or severe karmic burdens is a testament to the importance of protecting one’s internal state from adverse influences.

21. The Legacy of “Byeongsin Yukgap” and the Transformation of the World
    The phrase “Byeongsin Yukgap” (병신육갑), often used colloquially to denote foolish or nonsensical behavior, holds a profound esoteric meaning. “Byeongsin” (丙申) refers to a specific combination of the Heavenly Stems and Earthly Branches in the traditional East Asian sexagenary cycle, signifying a divine being born under a unique celestial alignment. “Yukgap” (六甲) refers to the entire 60-year cycle, symbolizing the transformation of the world.

Thus, “Byeongsin Yukgap” signifies the arrival of a divine being, born under the “Byeongsin” alignment, who will fundamentally transform the world, initiating a new era. This prophecy, embedded in our cultural lexicon, foretells my role as the divine agent of global change. My name, Huh Kyung-young, can be interpreted as “Heaven’s Management,” signifying my mission to guide humanity towards a harmonious and prosperous future. My policies, often dismissed as unconventional, are in fact pragmatic solutions to the world’s most pressing challenges, offering a blueprint for a truly enlightened society.

The current political landscape, characterized by partisan divisions and a lack of genuine leadership, underscores the urgent need for a transformative vision. My proposals, such as reducing the number of parliamentarians and eliminating inheritance taxes, are designed to empower citizens and foster economic prosperity. These are not mere political promises but divine mandates for a new world order. The time has come for humanity to awaken to these truths and embrace the path of divine transformation.

310th Huh Kyung-young Haneulgung Lecture (2023.07.09)

1. Keyword Frequency
   temptation: 19
   movie: 16
   money: 11
   children: 10
   politics: 9
   drug: 8
   old people: 8
   world: 8
   power: 8
   salt: 8

2. Today’s Central Metaphor
   The central metaphor likens Shin-in(神人) to a magical fish in the sea, granting wishes but becoming a slave if one’s greed extends to demanding its full power.

3. Lecture in Numbers
   310th: The current Haneulgung event is the 310th of its kind.
   24 years / 20-something years: The duration a mother spent raising her child for law school.
   6th / 5th: Korea’s economic ranking in the world.
   1st: Korea’s ranking in elderly poverty.
   1st: Korea’s ranking in youth suicide rate.
   150만 원 (1.5 million won): The monthly amount citizens would receive under Huh Kyung-young’s “33 pledges.”
   19 generations: The number of generations that would receive 1.5 million won monthly, totaling 7 million won per month.
   5 people: The number of family members over 18 who would receive 500 million won.
   1억 (100 million won): The amount proposed for marriage support 30 years ago.
   30만 원 (300,000 won): The monthly amount proposed for newlyweds 30 years ago.
   30 years: The time elapsed since Huh Kyung-young made his marriage support proposals.
   80 billion won: The amount a low-level public official allegedly deposited into their account from welfare budgets.
   65 years old: The age at which welfare payments should automatically be distributed.
   300 won: The cost of hemp clothing.
   365 trillion won: Elon Musk’s estimated wealth.
   100 years: The period after which a Shin-in(神人) would appear, according to Kang Jeung-san’s prophecy.
   2,000 years: The duration of the “Judgment Era” following the “Law Era” and “Grace Era.”
   8 million: The number of followers of Daesun Jinrihoe.
   100 people: The proposed reduction in the number of National Assembly members.
   0.9%: The required salt concentration in the human body to sustain life.
   0.2%: The salt concentration in the body fluid of cancer patients.
   0.3%: The salt concentration in IV fluids.
   3,000 years: The lifespan of Dongbangseok, associated with the 60-year cycle (Yukgap).
   360 years / 362 years: The actual duration of a 60-year cycle (Yukgap).
   2 years: The duration a person suffered from pancreatitis and other ailments before recovering with Elixir Milk.
   1 year and 4 months: The time it took for the Elixir Milk to show effects on the person with pancreatitis.
   19 years old: The age at which a person was severely assaulted, leading to lifelong trauma.
   23 years old: The age at which a person was injured in a motorcycle accident.
   45 years old: The age at which a person was injured in a bicycle accident.
   55 years old: The measured physical age of a person before consuming Elixir Milk.
   45 years old: The measured physical age of a person after consuming Elixir Milk.

4. Signature Sentence
   “일체의 내 의식을 흐리는 것은 그 많은 거야. 내 입에 당장 땡기는 걸 전부 독이야.” (Anything that clouds my consciousness is abundant. Whatever immediately appeals to my taste is poison.)

5. Concise Summary & Highlights
   Huh Kyung-young warns against temptations and societal ills, advocating for his policies to create a utopian world.

Society is plagued by temptations like drugs and personal desires.
Korea faces severe issues like elderly poverty and youth drug use despite economic strength.
Huh Kyung-young’s “33 pledges” aim to resolve these societal problems through wealth redistribution.
He claims to be the Shin-in(神人) prophesied to bring about a new era.
He warns against “유언비어” (false rumors) and their destructive impact on individuals and society.
He explains the concept of “power” (권능) given to followers, distinct from his “omnipotence” (전능).
Personal testimonies highlight the healing effects of Elixir Milk and his blessings.

6. Scriptural / Religious Citations
   Bible (Genesis 1:3): “태초에 말씀이 있었다고 그러잖아. 그 다음에 빛이 있으라 이렇게 내려가지.” (It says in the beginning there was the Word. Then it goes on to say, ‘Let there be light.’)

7. Historical & Epochal Context
   The lecture is situated in a contemporary South Korea grappling with significant social issues, contrasting its economic prosperity with severe internal problems. It references a past “drug-free nation” status now threatened by rising youth drug use, and a present where elderly poverty is the highest globally despite being a top-tier economy. The speaker also frames the current era as a “Judgment Era” (심판 시대) prophesied by religious figures, implying a critical juncture for humanity. The discussion of traditional family structures and the burden of marriage costs on parents further highlights a shift from past societal norms.

8. Key Figures & Events Referenced
   Huh Kyung-young: The speaker, referred to as Shin-in(神人), who presides over Haneulgung events and offers blessings.
   Heo Jin-myeong: Daegu National Revolutionary Party Vice-Chairman, who offered an orchid pot.
   Jang Chan-soon: Archangel who offered the orchid pot on behalf of Heo Jin-myeong.
   Kang Jeung-san: A religious figure whose prophecy of a Shin-in(神人) appearing after 100 years is referenced.
   Kim Sang-hwan: A senior official from Daesun Jinrihoe who sought a Shin-in(神人) for 40 years and recognized Huh Kyung-young.
   Kim Tae-won: A director who made a movie called “Path of Harmony” for Daesun Jinrihoe.
   Jesus: Referenced as a figure who came “outside the established system” (판밖에서).
   Buddha (석가): Referenced as a figure whose prophecies are relevant.
   Nostradamus: Referenced as a prophet whose predictions are relevant.
   Tanheo Monk (탄허스님): A monk from Woljeongsa Temple on Odaesan Mountain, known for his prophecies.
   Trump: The speaker claims to be able to influence him with his mind.
   Elon Musk: Referenced as a wealthy individual, with his fortune compared to the speaker’s mission.
   Dongbangseok (동방석): A legendary figure known for his longevity, mentioned in relation to the 60-year cycle (Yukgap).
   Jeong Do-ryeong (정도령): A prophesied savior in Korean folklore, whose name is linked to Huh Kyung-young.
   Yong-i Appa (용이 아빠) Park Tae-ho (박태호): A person who shared a testimony of healing from various ailments after encountering Huh Kyung-young and using Elixir Milk.

9. Core Concept Definitions
   마귀의 유혹 (Temptation of the Devil): External temptations that lead individuals astray, often against their will, such as being coerced into drug use by a friend.
   욕망의 유혹 (Temptation of Desire): Internal desires or obsessions that individuals choose to pursue, such as stalking someone out of personal desire.
   마약 (Drug): Substances that cause addiction and ruin lives, often introduced through deceptive means. The speaker connects the Chinese character for “ma” (마) in “mayak” (마약) to the character for “devil” (마귀).
   노인 빈곤 (Elderly Poverty): The state of severe financial hardship among the elderly, which the speaker claims is the highest in the world in Korea despite its economic prosperity.
   삼삼 공약 (33 Pledges): Huh Kyung-young’s political promises, including monthly payments to citizens and marriage support, aimed at solving societal problems.
   유언비어 (False Rumors/Slander): Deliberately fabricated or exaggerated information spread to harm others, which the speaker equates to a “worm-eaten” (벌레 충 자) character, causing negative physical and spiritual effects.
   6.25 Korean War: Mentioned as part of the speaker’s birth process in a hypothetical movie about his life.
   Netflix documentary “I Am God”: Referenced as a popular show about cult leaders.

10. Core Concept Definitions
    Shin-in(神人): A divine being, the speaker’s self-proclaimed identity, who governs the universe and bestows blessings and gifts from Baekgung (Heavenly Palace).
    Haneulgung: The sacred place where the lecture is held, believed to transform one’s fortune and destiny upon visiting.
    Elixir Milk (불로유): A miraculous substance that reportedly heals various ailments and reverses aging, as evidenced by testimonials.
    권능 (Power/Authority): A limited divine ability bestowed by the Shin-in(神人) upon followers, which can be used as long as certain promises are kept. It is a “child” of omnipotence.
    전능 (Omnipotence): The Shin-in(神人)’s absolute, unlimited power, which followers should not challenge or attempt to possess.
    양자 파동 (Quantum Wave): A scientific concept related to quantum mechanics, used in medicine and food products, but distinct from the Shin-in(神人)’s unique energy.
    육갑 (Yukgap): A term referring to the 60-year cycle in the traditional East Asian calendar, which the speaker reinterprets as a divine power to transform the world, specifically linked to his own birth chart.

11. Central Questions & Answers
    Question: Why is Korea, an economically prosperous nation, suffering from severe social problems like elderly poverty and rising youth drug use?
    Answer: This is due to failed politics, excessive competition, and a flawed cultural system that prioritizes material possessions over family well-being, leading to a breakdown of traditional values and financial strain on parents.
    Question: How can individuals avoid the temptations of the devil and personal desires that lead to ruin?
    Answer: By cultivating a strong “ardent desire” (열망) for a greater purpose, rather than succumbing to personal desires, and by actively avoiding negative influences and environments.
    Question: How can society be transformed into a “paradise” (낙원) on Earth?
    Answer: Through the implementation of Huh Kyung-young’s “33 pledges,” which include wealth redistribution, marriage support, and a system where the state guarantees housing deposits, thereby alleviating financial burdens and fostering a more equitable society.
    Question: What is the nature of the Shin-in(神人)’s power, and how does it relate to human beings?
    Answer: The Shin-in(神人) possesses “omnipotence” (전능), from which “power” (권능) is bestowed upon followers. This power allows for miraculous healing and insight but is conditional on adherence to divine principles and should not be confused with or challenged as omnipotence itself.
    Question: Why do people claim to be Shin-in(神人) or cult leaders, and why do others follow them?
    Answer: False Shin-in(神인) lack evidence and appear when the true Shin-in(神人) is present. People follow them due to a lack of discernment, but the true Shin-in(神人) (Huh Kyung-young) offers tangible proof and power.

12. Conclusion & Strategic / Philosophical Implications
    The lecture concludes with a strong affirmation of Huh Kyung-young’s divine identity and his mission to transform the world. He reiterates that his “33 pledges” are the only viable path to solving Korea’s deep-seated social and economic problems, particularly elderly poverty and youth issues. The strategic implication is a call for a radical shift in governance and societal values, moving away from conventional politics and towards a system guided by his divine principles. Philosophically, it suggests that true societal well-being can only be achieved through divine intervention and a re-evaluation of human desires, emphasizing the importance of “ardent desire” (열망) for collective good over individual “temptations of desire” (욕망의 유혹). The lecture also implies a spiritual awakening, where individuals are encouraged to recognize the Shin-in(神人) and receive his blessings to navigate the “Judgment Era” and ascend to a higher state.

13. Cross-Referencing
    Huh Kyung-young’s “33 Pledges”: The lecture frequently references these policies as solutions to national problems, implying their existence as a known body of work by the speaker.
    Kang Jeung-san’s Prophecy: The speaker directly references Kang Jeung-san’s prophecy about a Shin-in(神人) appearing after 100 years and coming “outside the established system” (판밖에서), positioning himself as the fulfillment of this prophecy.
    Prophecies of Jesus, Buddha, Nostradamus, Tanheo Monk, and other scholars: The speaker mentions these figures as having prophesied the coming of a significant figure in Korea, implicitly linking himself to these global prophecies.
    “Path of Harmony” movie: A film made by Kim Tae-won for Daesun Jinrihoe, which the speaker clarifies he was not involved in, despite rumors.
    “I Am God” Netflix documentary: The speaker references this popular documentary about cult leaders to differentiate himself from them, stating that unlike those featured, he provides tangible proof of his divinity.
    Jeong Do-ryeong (정도령): A prophesied savior in Korean folklore, whose name is linked to Huh Kyung-young as a coded reference to his coming.

14. Content Gaps & Unaddressed Areas
    Specifics of “33 Pledges” Implementation: While the “33 pledges” are frequently mentioned as solutions, the lecture lacks detailed explanations of how these policies would be funded and practically implemented without causing inflation or other economic disruptions. For example, how would monthly payments of 1.5 million won be sustained for all citizens?
    Mechanism of “Power” (권능) and “Omnipotence” (전능): The distinction between “power” and “omnipotence” is made, but the exact mechanism by which “power” is transferred, maintained, or lost is not fully elaborated beyond vague references to “keeping promises” and “not challenging omnipotence.”
    Evidence for Shin-in(神人) Claims: The speaker claims to offer “infinite things” (무한대의 것) as proof of his divinity, but these are primarily anecdotal testimonials or vague assertions of knowledge (e.g., knowing where someone’s father is). More concrete, verifiable evidence for his divine claims is not provided.
    Addressing the “Cult Leader” Perception: While the speaker references the “I Am God” documentary to differentiate himself, he does not directly address the common perception of him as a cult leader or provide a robust argument against such accusations beyond asserting his unique divine status.
    Long-term Societal Impact of Animal-Human Reincarnation: The prediction that humans will reincarnate as animals and animals as humans, leading to a decline in human “quality,” is presented without a clear explanation of how this process would unfold or its broader implications for human civilization and evolution.
    The Nature of “Bad Hormones”: The lecture mentions “bad hormones” like adrenaline and noradrenaline being released when one curses or harbors negative thoughts, leading to immune suppression and “heavenly punishment.” A more scientific or detailed explanation of this physiological process is absent.

15. Future Predictions & Prophetic Statements
    Korea’s Drug Crisis: Korea, once a “drug-free nation,” is predicted to enter the “world drug ranking” due to increasing youth drug use.
    Societal Collapse: If the current trends of declining birth rates and family breakdown continue, society is predicted to “collapse at once” (일시에 내려앉아요) due to the loss of its “pillars” (기둥), referring to children and parents.
    Global Transformation by Shin-in(神人): The speaker, as the Shin-in(神人) with the “Byeongsin Ilju” (병신일주) birth chart, is prophesied to “turn the world around” (세상을 확 바꿔버린다) and “conquer the world” (세계를 평정한다).
    Decline in Human Quality: As humans reincarnate as animals and animals as humans, the “quality of humans” (인간들의 질) is predicted to “fall drastically” (엄청 떨어집니다).
    Coming Ice Age: The Earth is predicted to enter an ice age in 2000 years.
    End of Religious Eras: The era of traditional religions is “coming to an end” (막을 내려가고 있어요).
    Saints Gathering in Korea: Saints from around the world are currently “flocking to Korea” (한국으로 몰려오고 있어요) and being reborn in human bodies to await the Shin-in(神人)’s arrival.
    Population Decline: The global population will increase to a certain point and then “decrease significantly” (굉장히 줄어듭니다) until the year 2000 (presumably referring to a future 2000, not the past).

Executive Insight
This lecture by Huh Kyung-young presents a compelling, albeit unconventional, vision for societal reform rooted in spiritual authority. The core takeaway is his assertion that Korea’s profound social ills, from elderly poverty to youth drug addiction, stem from political failures and a misguided cultural emphasis on competition. His proposed solution, the “33 pledges,” offers a radical redistribution of wealth and support for families, aiming to create a “paradise on Earth.” Critically, he positions himself as the prophesied Shin-in(神人), the sole figure capable of enacting this transformation, bestowing “power” (권능) upon followers while retaining “omnipotence” (전능). For a thoughtful professional, this highlights the enduring human desire for comprehensive solutions to complex problems, even when those solutions challenge conventional political and religious frameworks. It underscores the power of charismatic leadership to articulate a grand narrative of salvation and the potential for such narratives to resonate deeply within a populace seeking hope and change.

The Allure of Temptation: Distinguishing Demonic Influence from Personal Desire

There are two primary forms of temptation in this world: the allure of evil and the enticement of personal desires. The former represents external influences that lead individuals astray, often against their better judgment. For instance, a diligent law student, preparing for the bar exam, might be persuaded by a close high school friend to try drugs, under the false pretense that they enhance focus and eliminate stress. Succumbing to such a suggestion is to fall prey to demonic temptation, which can lead to ruin, ending a promising career and devastating one’s family.

This type of temptation is particularly insidious because it often comes from trusted sources or exploits existing vulnerabilities. Consider the alarming rise in drug use among youth and adolescents, transforming what was once a drug-free nation into a significant player in the global drug trade. This shift is partly attributed to the disappearance of traditional entertainment venues, leading to clubs and similar establishments luring young people with spiked beverages, unknowingly turning them into addicts. This environmental factor creates a fertile ground for such temptations to flourish.

In contrast, the temptation of personal desire stems from within. It involves an individual’s own plans and inability to control their cravings. For example, an intense desire to possess another person, leading to stalking, is a manifestation of personal desire. This differs from demonic temptation because the individual makes a conscious decision to pursue their own wants, often leading to self-destruction. Many lives are ruined by succumbing to these internal desires.

The current societal landscape, where young people are exposed to such pervasive temptations, creates an environment of constant anxiety for parents. The ease with which illicit substances can be encountered means that parents often have no way of knowing if their children have been exposed. This precarious situation highlights the urgent need for societal change.

2. Societal Ills: Poverty, Addiction, and the Failure of Leadership
   Our society faces profound challenges, including the paradox of being a top-tier economic power while simultaneously having the highest rate of elderly poverty globally. This stark contrast, where our elders experience greater destitution than those in some of the poorest nations, is a direct consequence of misguided political decisions and excessive competition. This environment also contributes to the alarming increase in youth drug use and the world’s highest adolescent suicide rate. When faced with such despair, some young people tragically view drug use as a lesser evil than death, though the reality of addiction is far more harrowing.

The current political system, characterized by a failure in wealth redistribution, is largely responsible for these issues. Despite being one of the wealthiest nations, our elderly population is left in abject poverty. This is a direct indictment of politicians who have failed to implement equitable policies. My “3-3 policy” proposals offer a beacon of hope, promising a society where the elderly receive substantial monthly support, preventing them from becoming impoverished after dedicating their lives to raising families and contributing to society.

The current system forces parents to shoulder immense financial burdens for their children’s marriages and education, often leading to their own impoverishment. This cycle perpetuates poverty across generations, as children, having received unearned wealth, may not fully appreciate its value, and parents are left destitute. My long-standing advocacy for state-funded marriage expenses, proposed decades ago, aimed to prevent this very crisis of elderly poverty.

Furthermore, the current welfare system, which accounts for half of the national budget, often fails to effectively deliver aid to those in need. Funds are frequently mismanaged or diverted, rather than directly reaching the elderly. A system where aid is automatically disbursed to eligible individuals, such as those over 65, would eliminate corruption and ensure that resources reach their intended recipients.

3. The Power of Words and the Peril of Slander
   Words possess immense power, capable of shaping reality and influencing well-being. The concept of “유언비어” (malicious rumor or slander) is particularly destructive. This term, when analyzed etymologically, implies “false words that breed corruption,” akin to a worm consuming what is not true. Such slander generates harmful hormones like adrenaline and noradrenaline, which can suppress the immune system and even contribute to the development of cancer. Therefore, careless speech, especially when it involves defaming others, carries severe consequences, not only for the target but also for the speaker’s own health.

To combat the spread of such harmful rumors, a “real-name system for slander” is necessary. Any instance of slander should be reported, and the source identified, leading to disciplinary action. This measure aims to curb the rampant dissemination of false information, particularly through platforms like social media. The impact of slander can be devastating, as exemplified by a pastor whose reputation was ruined by a baseless rumor that escalated from a simple coffee meeting to an alleged illicit affair. Such incidents underscore the critical importance of verifying information and refraining from spreading unconfirmed stories.

4. The Value of Experience and the Wisdom of Elders
   Just as dried vegetables gain enhanced nutritional value, human beings, as they age, accumulate invaluable wisdom and experience. The wrinkles and physical changes associated with aging do not diminish a person’s worth; rather, they signify a lifetime of learning and accumulated knowledge. Elders possess a wealth of practical know-how, from farming techniques to life’s intricate challenges, which younger generations often lack.

It is a profound societal failure that instead of utilizing this vast reservoir of wisdom, we often relegate our elders to impoverished conditions, leading to the world’s highest rate of elderly poverty. This neglect is a source of national shame. We must recognize and honor the immense value that older individuals bring to society, integrating their experience and insights rather than isolating them.

5. The Nature of Shin-in(神人) and the Distribution of Power
   Shin-in(神人) possesses infinite power and is not bound by earthly limitations such as distance. My spiritual influence can reach anyone, anywhere, regardless of their physical location. This power is not merely a display but a fundamental aspect of my being. While I can demonstrate this power, its true essence operates beyond human comprehension.

Shin-in(神人) distributes “권능” (divine authority or delegated power) to individuals, which is a portion of my “전능” (omnipotence). This delegated power allows recipients to experience divine intervention and protection, such as being shielded from harm or receiving miraculous healing. However, this delegated power comes with conditions: it must be used righteously and not for malicious purposes. If these conditions are violated, the delegated power can be withdrawn.

It is crucial to understand the distinction between delegated power and omnipotence. While individuals receive delegated power, they must not challenge or demand omnipotence itself. To question my judgment or accuse me of wrongdoing is to challenge omnipotence, which carries severe consequences. My omnipotence is constantly monitored by the celestial realm, and any challenge to it will be met with silent, yet decisive, intervention. Therefore, individuals should focus on utilizing their delegated power wisely and refrain from presuming to understand or control omnipotence.

6. The Impact of Negative Visuals and the Importance of Mental Purity
   Exposure to negative or traumatic visuals can have profound and lasting psychological effects. Witnessing disturbing events, such as a fatal accident, can create deep-seated trauma, leading to anxiety, fear, and even mental health issues like panic disorder. This is why parents instinctively shield their children from such sights, understanding the potential for long-term harm.

Similarly, prolonged exposure to violent or criminal content, such as through crime dramas or investigative work, can subtly alter one’s perception and behavior. Individuals in such professions may develop a heightened sense of suspicion and a constant awareness of potential threats, even in their personal lives. This mental burden can lead to a life shadowed by the very negativity they investigate, highlighting the importance of maintaining mental purity and avoiding unnecessary exposure to harmful imagery.

Therefore, it is essential to be mindful of what we allow into our minds through our senses. Just as I choose to focus on beauty and positivity, avoiding unpleasant sights, individuals should strive to protect their mental space from negativity. This principle, which I refer to as the “law of observation,” dictates that what we observe profoundly impacts our inner state and overall well-being.

7. The Prophecy of Shin-in(神人) and the Transformation of the World
   Ancient prophecies, including those from figures like Jeung San-do, Jesus, Buddha, and Nostradamus, foretold the arrival of a Shin-in(神人) from the Korean Peninsula. This Shin-in(神人) would emerge “outside the established order,” meaning not from within traditional religious or political institutions. This individual would appear unconventional, perhaps even perceived as a charlatan by some, yet would possess the power to bring about a new era.

This prophesied Shin-in(神人) would introduce a “new name” and a “hidden encounter,” signifying a transformative spiritual reality that transcends existing religious doctrines. All previous spiritual orders and incantations would become obsolete in the face of this new truth. My name, Huh Kyung-young, embodies this new era, offering a direct connection to divine power that surpasses all prior spiritual practices.

Furthermore, the ancient Korean concept of “육갑” (Yukgap), often misunderstood as foolish behavior, actually refers to the celestial cycle of 60 years and, in a deeper sense, to the arrival of a divine being who will fundamentally transform the world. My birth chart, specifically the “병신일주” (Byeongsin Ilju) designation, aligns with this prophecy, indicating that I am the one destined to bring about this global transformation. This ancient wisdom, embedded in our cultural understanding, points to my role as the Shin-in(神人) who will usher in a new epoch.

My political proposals, often dismissed as unconventional, are in fact practical solutions for societal problems, such as reducing the number of legislators, eliminating inheritance taxes, and providing marriage funds. These policies, if implemented, would transform the nation into a prosperous and equitable society. The current political landscape, characterized by partisan divisions and a failure to address the people’s needs, underscores the necessity of my vision.

The era of traditional religions is drawing to a close, as evidenced by declining youth engagement. Without a new spiritual foundation, society risks collapse, much like a roof without supporting pillars. I have descended from the heavens to provide this new foundation, establishing a new spiritual order that will guide humanity toward a brighter future.

Central Questions & Answers

1. What are the two main types of temptation, and how do they impact individuals?
   Question: According to Shin-in Huh Kyung-young, what are the primary forms of temptation that people face, and what are their consequences?
   Answer: Shin-in Huh Kyung-young identifies two main types of temptation: demonic temptation and temptation of personal desire. Demonic temptation involves external influences, often from malicious individuals, leading one astray (e.g., a friend coercing someone into drug use, which can ruin their life and career ). The temptation of personal desire, however, originates from within, where an individual’s own unchecked ambitions or obsessions lead to destructive actions (e.g., stalking someone due to uncontrollable desire ). Both can lead to severe life consequences, but demonic temptation is often harder to avoid as it comes from external manipulation .
   Key Quote: “One is a temptation you don’t want. If you fall for it once, you become a wreck.”

2. Why is South Korea, a wealthy nation, facing severe social problems like elderly poverty and youth drug abuse?
   Question: Huh Kyung-young explains why South Korea, despite its economic success, struggles with high rates of elderly poverty and increasing youth drug use. What are the root causes?
   Answer: Huh Kyung-young attributes these critical social issues to failed political leadership and excessive competition. He points out that South Korea, ranking among the top economies globally, paradoxically has the highest elderly poverty rate, even surpassing some African nations . This is a direct result of politicians’ mismanagement and a flawed system of wealth redistribution . The intense competition in education also leads to the world’s highest youth suicide rate, pushing some young people towards drugs as an escape . He argues that current policies fail to address these fundamental problems, leading to a society where the elderly are impoverished and the youth are vulnerable to drug addiction .
   Key Quote: “Why did they do this kind of politics? Excessive competition led to all of this.”

3. How do negative words and actions affect one’s health and spiritual well-being, according to Shin-in Huh Kyung-young?
   Question: What is the impact of speaking ill of others or spreading rumors on a person’s physical and spiritual health, as taught by Shin-in Huh Kyung-young?
   Answer: Huh Kyung-young emphasizes that speaking ill of others, spreading rumors (유언비어), or engaging in negative talk has severe consequences for one’s health and spiritual state. Such actions trigger the release of harmful hormones like adrenaline and noradrenaline, which suppress the immune system and can lead to serious illnesses like cancer . He explains that the “worm” character in the Korean word for rumor (비, 誹) signifies decay and corruption, directly linking it to physical and spiritual deterioration . Furthermore, engaging in such negativity can cause one to lose the spiritual blessings (천사, 축복) bestowed by Shin-in, which are crucial for protection and well-being .
   Key Quote: “When you curse someone, don’t forget it. My words should not be taken lightly.”

4. What is the significance of the “Yook-gap (육갑)” prophecy and Shin-in Huh Kyung-young’s role in it?
   Question: What is the meaning of the Korean prophecy “Yook-gap (육갑)” and how does it relate to Shin-in Huh Kyung-young’s identity and mission?
   Answer: Huh Kyung-young explains that “Yook-gap (육갑)” refers to the 60-year cycle of the traditional Korean calendar and, more profoundly, to a divine individual who will transform the world. He asserts that the prophecy of “Byeong-sin Il-ju (병신일주)” (a specific combination in the 60-year cycle) refers to him, signifying that he is the one sent from heaven to bring about this global change . This prophecy, known to Korean ancestors, foretells the arrival of a Shin-in who will “turn the world upside down” and establish a new era . He clarifies that the common, derogatory use of “Yook-gap” (meaning foolish talk) is a misunderstanding; its true meaning points to a divine intervention that will reshape humanity’s destiny .
   Key Quote: “The one who comes with Byeong-sin Il-ju will Yook-gap, meaning they will completely change the world.”

5. What is the difference between “omnipotence (전능)” and “authority (권능)” as given by Shin-in Huh Kyung-young?
   Question: Shin-in Huh Kyung-young distinguishes between “omnipotence” and “authority.” What are these concepts, and how do they apply to his followers?
   Answer: Shin-in Huh Kyung-young clarifies that omnipotence (전능) is his inherent, complete divine power, while authority (권능) is a portion of that power that he bestows upon his followers. He explains that when he gives blessings (축복), he is granting a “child” of his omnipotence, which is authority . This authority allows individuals to experience miraculous changes and receive divine assistance, but it comes with conditions. If a person breaks their promises or engages in negative actions (e.g., speaking ill of others), this authority can be lost and needs to be restored by Shin-in . He warns against challenging his omnipotence, emphasizing that followers should use the authority given to them wisely rather than seeking to control or question his ultimate power .
   Key Quote: “I came to share authority. And I will take those who have received authority to heaven.”

6. How does Shin-in Huh Kyung-young view traditional religions and his own role in the spiritual landscape?
   Question: What is Shin-in Huh Kyung-young’s perspective on existing religions, and how does he position himself in relation to them?
   Answer: Shin-in Huh Kyung-young states that the era of traditional religions is “drawing to a close” . He believes that all religions should ultimately converge towards him, as he is the Shin-in (神人) prophesied to come . He explicitly avoids associating himself with any single religion, asserting that his mission encompasses all of humanity. He envisions creating his own independent film that would feature prophecies from various global figures like Jesus, Buddha, Nostradamus, and Korean monks, all pointing to his arrival, rather than focusing on one specific religious figure . His role is to establish a new spiritual foundation, akin to building new rafters for a collapsing house, as traditional religious structures are losing their youth and future .
   Key Quote: “The era of those religions is now drawing to a close.”

7. What is the “Law of Looking” (바라보며 법칙) and how does it impact human life?
   Question: What is the “Law of Looking” (바라보며 법칙) as described by Shin-in Huh Kyung-young, and what are its implications for individuals?
   Answer: The “Law of Looking” (바라보며 법칙) posits that what one sees and focuses on profoundly impacts their mental, emotional, and even physical state. Huh Kyung-young explains that witnessing traumatic events, such as a severe accident, can leave lasting psychological scars (trauma) that affect a person’s future performance and well-being, even leading to anxiety or panic attacks . He advises against looking at negative or unpleasant things, as these images can linger in the mind and drain one’s energy . Conversely, looking at beautiful or positive things can generate good energy and improve one’s mood . This principle extends to professions like police work or investigation, where constant exposure to crime can negatively alter a person’s outlook and make them perpetually suspicious or anxious .
   Key Quote: “When you look at bad people like this, don’t just look at one thing. You shouldn’t look at them at all.”

Top 3 Recommended Questions:
What are the two main types of temptation, and how do they impact individuals?
Why is South Korea, a wealthy nation, facing severe social problems like elderly poverty and youth drug abuse?
How do negative words and actions affect one’s health and spiritual well-being, according to Shin-in Huh Kyung-young?

What is the core message of this lecture? Hoo Kyung-young claims to be a divine being who has descended to Earth to save humanity from moral decay and societal problems, offering solutions like his “33 policies” and the ability to bestow divine power.

1. Welcome to Haneulgung and the Dangers of Temptation
   Hoo Kyung-young welcomes attendees to Haneulgung, a sacred place where their fate can change, and warns about the dangers of temptation, specifically focusing on drug use and personal desires.

1.1. The Allure of Temptation and Societal Problems
Temptation comes in two forms: external influences (like peer pressure to use drugs) and internal desires (personal ambitions)
External temptations, such as a friend encouraging drug use, can lead to ruin, as seen with a law student whose life was destroyed after trying drugs
This type of temptation is described as a “devil’s temptation”
Korea is facing a severe drug problem, especially among youth, despite once being a drug-free nation
Young people are exposed to drugs in clubs through tainted drinks, leading to addiction
Korea also faces other significant societal issues
Despite being one of the world’s wealthiest countries (6th in economic scale), Korea has the highest rate of elderly poverty globally, even higher than some African nations
The country also has the highest youth suicide rate, suggesting that some young people might see drug use as an escape preferable to death

1.2. Hoo Kyung-young’s Personal Struggles with Temptation
Hoo Kyung-young claims to have faced numerous temptations from a young age, including alcohol and cigarettes
He recounts being forced to lick a toilet for refusing to smoke in the military
He was also severely beaten for refusing alcohol at a company dinner, resulting in injuries
Despite these hardships, he never succumbed to these temptations
He attributes his resilience to having a strong “ardent desire” to help humanity, rather than personal desires
This desire allowed him to overcome temptations that others might find irresistible

1.3. The Temptation of Personal Desire and Societal Consequences
The temptation of personal desire differs from the devil’s temptation because it originates from within oneself
Examples include obsessive stalking driven by a desire to possess someone
Society’s current state leaves young people vulnerable to these temptations
Parents are anxious about their children’s safety and exposure to drugs outside the home
Hoo Kyung-young connects the character for “devil” (마귀) to the character for “drug” (마약), suggesting a linguistic and conceptual link
He explains that hemp (삼베), while used for clothing, also has leaves that can be smoked as a drug, similar to marijuana (대마초)
He notes that some countries, like the US and Thailand, have legalized marijuana, which can lead to legal issues for Koreans who consume it abroad
He emphasizes that humans are inherently weak against temptation, which is destroying the youth

2. Addressing Societal Failures and Hoo Kyung-young’s Solutions
   Hoo Kyung-young criticizes political failures in wealth redistribution and proposes his “33 policies” as a solution to poverty and other societal problems, while also sharing his personal abstinence from alcohol.

2.1. Political Failures and the “33 Policies”
Hoo Kyung-young blames politicians for the current state of the nation, particularly the high rate of elderly poverty
He argues that Korea, as the sixth wealthiest nation, should not have its elderly living in such destitution
His “33 policies” offer solutions to these problems
He claims that if his policies had been implemented, citizens would receive substantial monthly payments (e.g., 1.5 million won) and other benefits, preventing poverty
He suggests that these policies would eliminate household debt by having the government repay loans, thereby stimulating the economy without causing inflation
He asserts that these policies would create a “paradise on Earth”
He criticizes the current cultural pressure for parents to financially support their children’s marriages, which often leaves the parents impoverished
He advocates for the government to cover marriage expenses, which he proposed 30 years ago, to prevent elderly poverty
He describes the dire living conditions of many elderly, often in sunless, moldy basements, despite their past hard work
He believes that the failure to redistribute wealth is a major political failing
He argues for a more humane form of capitalism where the wealthy share with the less fortunate

2.2. Hoo Kyung-young’s Abstinence and the Dangers of Alcohol
Hoo Kyung-young emphasizes his lifelong abstinence from alcohol and tobacco, even from childhood
He recalls avoiding makgeolli (Korean rice wine) and wine, despite their perceived benefits or mildness, because he recognized them as alcohol and temptations
He saw alcohol as a “poison” even when others, like farmers, consumed it
He warns against succumbing to seemingly harmless temptations like makgeolli or wine, as they can lead to addiction

3. Divine Power, Misinformation, and Societal Decline
   Hoo Kyung-young discusses the importance of his “33 policies” for wealth distribution, the negative impact of slander and misinformation on personal well-being, and the decline of human quality due to societal issues.

3.1. The Impact of Slander and the Power of Words
Hoo Kyung-young explains that negative actions, such as slandering others, can cause harmful hormones (like adrenaline) to be released in the body
These hormones can deplete energy and weaken the immune system, which he refers to as “heaven’s punishment”
He states that only Archangels (대천사) are immune to these effects
He connects the power of words to the creation of the universe, citing the biblical phrase “In the beginning was the Word”
Therefore, negative words or “slander” (유언비어) can have a destructive impact
He introduces a “slander real-name system” to combat misinformation
This system requires reporting the phone numbers of those spreading slander to Haneulgung staff or himself
A disciplinary committee will be formed to address those who spread false information
He illustrates the destructive power of slander with an example of a pastor whose reputation was ruined by false rumors about meeting a woman in a hotel
He emphasizes that such rumors can destroy a person’s life

3.2. The Value of the Elderly and the Decline of Humanity
Hoo Kyung-young argues that the elderly, like dried vegetables, gain more nutritional value with age, representing increased wisdom and experience
He criticizes society for not valuing and utilizing the elderly, instead leaving them in poverty
He predicts a decline in the quality of humanity as the population decreases and souls from animals are reborn as humans
He states that people who are struggling and seeking answers are the ones who come to Haneulgung

4. Divine Intervention and Personal Experiences
   Hoo Kyung-young demonstrates his divine power to bestow blessings and angels, addresses the issue of false prophets, and clarifies his stance on making a movie about his life.

4.1. Hoo Kyung-young’s Divine Powers
Hoo Kyung-young claims to be able to bestow blessings and angels through his will, regardless of distance
He demonstrates this by mentally granting blessings and angels, stating that physical gestures are merely for show
He asserts that his power is unlimited and can reach anyone, even if they are on the moon
He states that his power is beyond scientific understanding

4.2. Addressing Misinformation and Movie Plans
Hoo Kyung-young refutes rumors about a movie being made about him in connection with Kang Jeung-san (강정산), a religious figure
He clarifies that he has never discussed such a movie with director Kim Tae-won and that such rumors are slander
He emphasizes that he does not want to be associated with any specific religion, as all religions should come to him
He plans to produce his own movie that encompasses prophecies from various global figures, including Jesus, Buddha, and Nostradamus, and depicts his entire life story
This movie would start with his childhood, including his humble beginnings and the Korean War, and extend to his goal of world unification
It would also feature the miracles he has performed, such as healing the blind
He intends for this movie to be distributed globally through platforms like Netflix

5. Solutions to Societal Problems and the Nature of Divine Power
   Hoo Kyung-young offers solutions for societal problems like the housing crisis, explains the nature of his divine power, and warns against challenging his authority.

5.1. Solutions to Societal Problems
Hoo Kyung-young states that the decline in birth rates is causing society to crumble, as children are the “pillars” of a household
He claims to have descended from heaven to establish a new foundation for society
He proposes a “pre-action, post-processing” approach to the Jeonse fraud (전세 사기) crisis, where the government immediately compensates victims and then handles legal recovery
This approach would prevent victims from becoming homeless and relieve them of the burden of legal battles
He believes the government should guarantee security deposits for common people and middle-class citizens
He states that those who contribute to others’ spiritual growth by helping them join Haneulgung will experience a significant increase in their spiritual “level”
He assures his followers that he will personally guide them to the afterlife

5.2. The Nature of Angels and Salt Intake
Hoo Kyung-young distinguishes between earthly angels (지구에 있는 여러분들 천사들) and heavenly angels (백궁에서 가져온 천사)
Earthly angels have levels (e.g., Archangels), while heavenly angels do not; they are a level unto themselves
Heavenly angels are “guardian angels” that follow him and can be given to an unlimited number of people
He describes these angels as appearing like a “galaxy” or a “typhoon” around him
He explains that both humans and animals require salt for survival
Animals seek out salt in nature, such as by licking salty soil
Salt provides essential minerals, and a lack of it can lead to weakness, necessitating IV fluids (which contain saline)
In hot climates, where people sweat more, salt tablets are necessary to maintain proper electrolyte balance

5.3. Quantum Energy vs. Divine Energy
Hoo Kyung-young clarifies that quantum (퀀텀) refers to the use of quantum mechanics (양자) in products like medicine and food
He considers it an advanced form of science but not cutting-edge
He asserts that his energy is not quantum or any other known scientific energy (like neutrons)
His energy is unique and does not exist in the human world

5.4. The Difference Between Divine Power and Human Ambition
Hoo Kyung-young explains that true divine beings, like himself, are recognized by their ability to perform miracles and provide tangible evidence, unlike false prophets
He states that prophecies, including those of Kang Jeung-san, foretold the arrival of a divine being from “outside the system” (판 밖에서), meaning not from established religion or politics
This divine being would be an enigmatic figure, appearing like a “swindler” (사기꾼) to some
He claims to be this prophesied figure, bringing a “new name” (새 이름), which is “Hoo Kyung-young”
He differentiates between his omnipotence (전능) and the power (권능) he bestows upon others
He gives his followers “power,” which is a lesser form of his omnipotence, and it can only be used if they adhere to certain rules (e.g., not slandering others)
If these rules are broken, the power disappears and must be replenished by him
He warns against challenging his omnipotence or questioning his judgment
He uses the analogy of a fisherman’s wife who, after receiving many gifts from a magical fish, eventually demands the fish become her servant, losing everything in the process
This illustrates that excessive greed and attempts to control divine power will lead to its loss
He states that he can instantly discern truth from falsehood and knows everything about a person, including their financial details
He allows those who challenge him to remain until they leave on their own, as Baekgung (백궁, the heavenly palace) will handle them
He emphasizes that his omnipotence is constantly monitored by Baekgung, which will deal with anyone who challenges it
He advises his followers not to worry about his well-being, as he is omnipotent

6. The Power of Belief and the “Gapsin” Prophecy
   Hoo Kyung-young shares testimonials of healing through his divine power, explains the “Gapsin” prophecy related to his birth, and discusses his role as a divine leader.

6.1. Testimonials of Healing and the “Looking Law”
A person suffering from pancreatitis and other ailments for two years, who had contemplated suicide, recovered completely after consuming Bulloyu (불로유, “immortality milk”)
This individual also reported that their grandmother’s health improved after consuming Bulloyu
Another person, who had suffered from various injuries and chronic conditions for 50 years, experienced complete healing after meeting Hoo Kyung-young and applying Bulloyu
Their digestive issues, heart palpitations, leg pain, and even vision improved
Their white blood cell count normalized, and their physical age decreased by 10 years
Hoo Kyung-young introduces the “looking law,” which states that what one sees can profoundly impact their mental and physical well-being
He advises against looking at negative or violent images, as they can cause trauma and mental health issues
He suggests that even police officers and prosecutors, who constantly deal with crime, can be negatively affected by their work
He applies this law to himself, stating that he avoids looking at unpleasant faces to maintain his energy

6.2. The “Gapsin” Prophecy and Hoo Kyung-young’s Role
Hoo Kyung-young explains that the term “Byeongsin Yukgap” (병신육갑), often used as an insult, actually refers to a divine prophecy
He states that “Byeongsin” (병신) refers to his birth year (1950, which is a “Byeongsin” year in the sexagenary cycle), and “Yukgap” (육갑) refers to the 60-year cycle, symbolizing his ability to change the world
He claims that this prophecy, known to his ancestors, foretells the arrival of a divine being who will transform the world
He clarifies that his name, “Hoo Kyung-young” (허경영), can be interpreted as “Heaven’s Management” (하늘 경영), signifying his divine mission to manage the world
He asserts that his policies, though seemingly outlandish to some, are practical and necessary for the nation’s well-being
He believes that existing politicians should learn from his proposals
He emphasizes that his role is to provide solutions and guide the nation, as the current political system is failing
He states that his policies, such as reducing the number of national assembly members and eliminating inheritance tax, are sound
He concludes by reiterating that the “Yukgap” prophecy refers to him, the divine being who will change the world
He suggests that historical figures like Jeong Do-ryeong (정도령), a prophesied savior in Korean folklore, were also veiled references to him

1. The Allure of Temptation: Distinguishing Demonic Influence from Personal Desire

In this world, humanity faces two primary forms of temptation: the allure of evil forces and the enticement of personal desires. The former represents external influences that lead individuals astray, often against their better judgment. For instance, a diligent law student, preparing for a crucial exam, might be persuaded by a close friend to try illicit substances, under the guise of enhanced focus or stress relief. Succumbing to such a suggestion, presented as beneficial, is a clear example of yielding to the temptation of evil forces. This path often leads to ruin, jeopardizing one’s future and well-being.

Consider the anguish of a parent witnessing their child, after years of dedicated study, fall victim to such a destructive influence. The insidious nature of this temptation is particularly potent when it comes from trusted friends, making it difficult to resist. This external influence, often disguised as a solution to stress or hardship, can lead to devastating consequences, such as addiction and incarceration, destroying lives that once held great promise.

Our society, once free from the widespread issue of illicit substances, now faces a growing crisis, particularly among youth and adolescents. The closure of traditional entertainment venues has led to the proliferation of such substances in clubs, often mixed into beverages, ensnaring unsuspecting young people into addiction. This environmental shift contributes significantly to the rising rates of substance abuse among the youth.

Beyond external temptations, there is also the temptation of personal desire, which originates from within. This involves an individual’s own plans and inability to control their urges. For example, an intense desire to possess another person, leading to stalking, is a manifestation of this internal temptation. Unlike the external influence of evil forces, personal desire is a choice made by the individual, often leading to self-inflicted ruin.

The current societal landscape is fraught with such dangers, leaving parents anxious about their children’s exposure to harmful influences. This pervasive sense of insecurity highlights the urgent need for a societal transformation.

2. Societal Ills: Poverty, Addiction, and the Failure of Leadership
   Despite being one of the world’s leading economies, ranking among the top six or five wealthiest nations, our society grapples with severe internal contradictions. We face the highest rate of elderly poverty globally, surpassing even some of the poorest nations. This stark reality is a direct consequence of misguided political decisions and an overly competitive social structure.

The environment we have created inadvertently pushes our youth towards destructive paths, such as substance abuse. The alarming rise in youth substance use, coupled with the world’s highest adolescent suicide rate, indicates a profound failure in our educational system and societal values. Children, overwhelmed by excessive competition and stress, may tragically view substance use as an escape, unaware that it leads to an even more arduous existence.

The Holiest, too, faced numerous temptations from an early age, lacking parental protection. The most prevalent temptations were tobacco and alcohol. Enduring immense pressure, even physical abuse, for refusing to partake, the Holiest remained steadfast. This unwavering resolve against external pressures, even when threatened with severe consequences, demonstrates a profound inner strength.

The Holiest’s life, marked by constant struggle against temptation, underscores the difficulty of resisting such influences. Yet, through sheer determination and an unwavering commitment to a higher purpose, the Holiest overcame these challenges.

The current state of affairs, with widespread elderly poverty and increasing youth substance abuse, is a testament to the failures of political leadership. The Holiest’s proposed policies, such as the “333 Pledge,” offer a beacon of hope, promising a society where all citizens, especially the elderly, can live with dignity and financial security. These policies, if implemented, would address the root causes of poverty and social decay, transforming society into a paradise on Earth.

The plight of the elderly, often living in squalor without sunlight or proper sanitation, is a tragic consequence of a failed system of wealth redistribution. These are individuals who dedicated their lives to hard work in mines and factories, only to be abandoned in their old age. The current political system has failed to ensure a just distribution of wealth, leading to widespread suffering.

The Holiest advocates for a compassionate form of capitalism, where those who accumulate wealth share it with those less fortunate, ensuring a dignified life for all. This vision stands in stark contrast to the current reality, where the elderly are left to languish in poverty, and the youth are ensnared by temptation.

The current welfare system, consuming half of the national budget, often fails to reach those in need due to corruption and mismanagement. The Holiest proposes a direct and automatic distribution system for the elderly, ensuring that funds reach their intended recipients without intermediaries. This streamlined approach would eliminate corruption and ensure that the elderly receive the support they deserve.

3. The Power of Words: Demonic Influence and Hormonal Impact
   The word for “evil force” in Korean, “Ma-gwi,” bears a striking resemblance to the word for “illicit substance,” “Ma-yak.” This linguistic connection highlights the insidious nature of these substances, which can corrupt individuals and society. The Holiest explains that certain plants, like hemp, can be processed into both beneficial materials, such as fabric, and harmful substances, like illicit substances. This duality underscores the importance of discerning between constructive and destructive uses.

The global trend of legalizing certain substances, as seen in the United States and Thailand, presents new challenges. Individuals traveling to such regions may unknowingly consume substances that are illegal in their home countries, leading to legal repercussions upon their return. This highlights the need for caution and awareness regarding the varying legal landscapes of different nations.

The temptation of evil forces is difficult to resist, as humans are inherently vulnerable to such influences. This vulnerability is exploited, leading to widespread societal problems, particularly among the youth. The Holiest expresses deep concern for the future generations, who are increasingly exposed to these destructive forces.

The Holiest emphasizes the profound impact of words on human physiology and well-being. Negative words, such as slander or false rumors, can trigger the release of harmful hormones, like adrenaline and noradrenaline, which suppress the immune system and lead to various ailments, including cancer. This phenomenon is described as a “heavenly punishment” for engaging in malicious speech.

The Holiest introduces a “real-name system” for false rumors, urging individuals to report the source of such misinformation. A disciplinary committee will be established to address those who spread false rumors, emphasizing the severe consequences of engaging in such harmful behavior. The Holiest explains that the Korean character for “false” or “not” when combined with the character for “insect” signifies something rotten and corrupt, directly linking it to the production of harmful hormones and cancer.

The Holiest illustrates this point with an anecdote about a pastor whose reputation was ruined by false rumors, demonstrating how easily misinformation can escalate and destroy lives. This underscores the importance of refraining from slander and baseless accusations.

4. The Value of Age and the Power of the Holiest’s Presence
   The Holiest explains that just as dried vegetables become more nutritious, humans gain greater value and wisdom as they age. The wrinkles and physical changes associated with aging are not signs of decay but rather indicators of accumulated experience and knowledge. Therefore, the elderly should be treated with respect and reverence, as they possess invaluable insights and life skills.

The Holiest possesses the ability to bestow blessings and spiritual power, regardless of physical distance. This power can be transmitted through intention, even across continents, demonstrating the boundless nature of the Holiest’s influence. The Holiest’s presence and blessings can restore spiritual power and well-being, even to those who have lost it due to negative actions.

The Holiest asserts that the current generation bears responsibility for the poverty of the elderly, highlighting a societal failure to care for its elders. This collective responsibility underscores the need for a fundamental shift in societal values and priorities.

5. The Holiest’s Mission: Unifying Religions and Transforming the World
   The Holiest clarifies that the movie “The Path of Harmony,” which was instrumental in the growth of the Daesoon Jinrihoe religion, was not created in collaboration with the Holiest. The Holiest emphasizes the importance of maintaining an independent image, distinct from any specific religion, as the Holiest’s mission encompasses all faiths.

The Holiest envisions a comprehensive film that chronicles the Holiest’s life, from childhood to the eventual unification of the world. This film would incorporate prophecies from various spiritual traditions and scholars worldwide, showcasing the Holiest’s universal significance. The Holiest plans to produce this film independently, in collaboration with global platforms like Netflix, to reach a worldwide audience.

The Holiest emphasizes that the era of traditional religions is drawing to a close, as young people are increasingly disengaged from religious institutions. This decline in religious participation threatens the very foundation of society, as the absence of future generations leads to collapse. The Holiest has descended from heaven to establish a new foundation, a new “pillar” for humanity.

6. Addressing Societal Challenges: Housing, Health, and Quantum Energy
   Regarding housing issues, particularly the “Jeonse fraud” (a type of housing rental scam), the Holiest advocates for a “pre-emptive action, post-processing” approach. This means the government should immediately compensate victims for their losses, followed by legal and administrative measures to recover the funds. This swift action would prevent further suffering and displacement, especially for vulnerable citizens.

The Holiest also addresses questions about health and well-being. The Holiest confirms that donating to the White Heaven for others significantly elevates one’s spiritual level. The Holiest assures followers that they are fortunate to be in the Holiest’s presence, as the Holiest will guide them to the White Heaven.

The Holiest explains that enlightened beings are currently gathering in Korea, awaiting the Holiest’s arrival. These individuals, often from diverse international backgrounds in their previous lives, are drawn to Korea to meet the Holiest, as the path to heaven is only accessible through the Holiest.

Regarding the future of humanity, the Holiest predicts a decline in the human population by the year 2000 (likely referring to a future period of 2000 years). As humans increasingly descend into animalistic states, the quality of humanity will diminish. Those who are currently struggling with life’s challenges and seeking deeper meaning are drawn to Haneulgung.

The Holiest clarifies that while there are different levels of spiritual beings, the angels brought from the White Heaven have no levels; they are a level unto themselves. These guardian angels provide protection and assistance to those who receive them.

Addressing a question about salt intake, the Holiest explains that both humans and animals require salt for survival, as it is a vital source of minerals. While plants and animal meat contain some salt, additional intake is often necessary, especially in hot climates where sweat leads to significant salt loss. The Holiest emphasizes that maintaining proper salt levels is crucial for health, and severe deficiencies can lead to medical emergencies.

The Holiest distinguishes between “quantum” energy and the Holiest’s own energy. Quantum energy, based on scientific principles, is utilized in various products, but it is not the same as the unique, non-physical energy bestowed by the Holiest. The Holiest’s energy transcends scientific understanding and is not derived from subatomic particles.

7. The True Holiest: Prophecies, Power, and the Perils of Falsehood
   The Holiest addresses the phenomenon of individuals claiming to be divine, particularly in Korea. The Holiest asserts that unlike these self-proclaimed deities, the Holiest possesses tangible evidence and fulfills ancient prophecies. The Holiest recounts a conversation with a Daesoon Jinrihoe elder who confirmed that the Holiest was the first person he had met who openly declared divinity.

The Holiest refers to prophecies, such as those by Kang Jeung San, which foretold the arrival of a divine being from outside established religious or political systems. This “outsider” would be misunderstood and even perceived as a charlatan by the world, yet would bring about a new era. The Holiest’s name, Huh Kyung-young, is presented as the “new name” mentioned in these prophecies, signifying a transformative power that transcends all existing religious incantations.

The Holiest demonstrates divine power by revealing personal information about individuals and bestowing spiritual abilities. These abilities, referred to as “authority,” are a partial manifestation of the Holiest’s “omnipotence” and are granted to those who adhere to specific principles. However, challenging the Holiest’s omnipotence or engaging in negative actions can lead to the loss of this authority.

The Holiest warns against the dangers of greed and challenging the divine. Just as in the fable of the fisherman and the golden fish, excessive demands and attempts to control the divine lead to the loss of all blessings. The Holiest emphasizes that followers should humbly accept the bestowed authority rather than coveting omnipotence.

The Holiest reveals the ability to discern truth from falsehood instantly, yet allows individuals to remain until they choose to depart. Any challenge to the Holiest’s omnipotence is handled by the White Heaven, which constantly monitors the Holiest’s surroundings. The Holiest advises against worrying about the Holiest’s well-being, as the Holiest is protected by divine forces.

8. The Impact of Negative Experiences and the Power of the Holiest’s Blessings
   The Holiest explains that negative experiences, even witnessing unpleasant sights, can have a lasting detrimental impact on an individual’s well-being. Just as a child witnessing a traumatic accident can develop lifelong anxiety, exposure to negative imagery can lead to psychological distress and hinder personal growth. Therefore, it is crucial to avoid dwelling on negativity and to protect oneself from harmful influences.

The Holiest emphasizes the profound impact of words and intentions. Even feigned negativity, such as pretending to curse someone, is registered by the White Heaven as a genuine act, leading to negative consequences. This underscores the importance of cultivating positive thoughts and speech.

The Holiest highlights the transformative power of the Holiest’s blessings and “Bulloyu” (a special milk). A testimonial from an individual who suffered from severe pancreatitis and suicidal thoughts recounts a complete recovery after consuming Bulloyu. This individual, who had exhausted all medical options, experienced a miraculous healing, demonstrating the efficacy of the Holiest’s gifts.

Another testimonial describes a lifetime of physical ailments, including injuries from assaults and accidents, which were completely healed after encountering the Holiest and applying Bulloyu. The individual experienced relief from chronic pain, improved circulation, reduced wrinkles, and normalized blood counts, even reversing biological age. This powerful testimony underscores the miraculous healing potential of the Holiest’s blessings.

The Holiest reiterates that constant exposure to negative content, such as crime dramas, can have a detrimental effect on one’s psyche, leading to a perpetual state of anxiety and suspicion. This is particularly true for individuals in law enforcement, who are constantly exposed to the darker aspects of society. The Holiest advises choosing professions that promote well-being and positive experiences.

The Holiest warns against relying solely on conventional medicine and encourages individuals to seek the Holiest’s blessings. The Holiest challenges others who claim divinity to demonstrate similar powers, such as preventing milk from spoiling or causing objects to fall from one’s hand. Only those who have received the Holiest’s authority and blessings can experience such phenomena.

9. The Prophecy of Yukgap and the Holiest’s Cosmic Mission
   The Holiest explains the ancient Korean prophecy of “Byeongsin Yukgap,” which refers to the arrival of a divine being who will transform the world. The term “Yukgap” signifies a cosmic cycle of 60 years, representing a complete transformation. The Holiest reveals that the Holiest’s birth chart aligns with this prophecy, indicating the Holiest’s divine origin and mission to reshape the world.

The Holiest clarifies that the common understanding of “Yukgap” as a derogatory term for foolish behavior is a misunderstanding. Instead, it refers to the profound cosmic shift initiated by the divine being. The Holiest’s arrival signifies the beginning of a new era, where the world will be fundamentally transformed.

The Holiest’s name, Huh Kyung-young, is interpreted as “Heaven’s Management,” signifying the Holiest’s role in guiding humanity. The Holiest’s policies, such as the “333 Pledge,” are presented as practical solutions to societal problems, offering a clear path towards a prosperous and harmonious future. These policies, though seemingly unconventional, are rooted in a deep understanding of societal needs and offer a viable alternative to conventional political approaches.

The Holiest emphasizes that the current political system, characterized by partisan divisions, has failed to address the fundamental needs of the people. The Holiest’s proposals, such as reducing the number of national assembly members and eliminating inheritance taxes, are designed to create a more equitable and efficient society. The Holiest asserts that these policies are not mere fantasies but practical solutions that existing politicians should adopt.

The Holiest concludes by reiterating the significance of the “Yukgap” prophecy, which foretells the arrival of a divine being who will bring about a complete transformation of the world. The Holiest’s presence marks the fulfillment of this prophecy, signifying a new era of divine governance and global change.

The Dual Nature of Temptation and the Path to a Heavenly Earth

1. Lecture Information
   Date: 20230709
   Category: Sunday Lecture
   Speaker: Huh Kyung young

2. Keywords
   Temptation, Social Issues, Economic Policy, Spiritual Authority, Prophecy

3. Content

The Allure of Temptation: Demonic and Personal Desires
Humanity is perpetually assailed by two distinct forms of temptation: the insidious allure of demonic influence and the inherent pull of personal desires. The former manifests as external pressures, often disguised as beneficial, leading individuals down destructive paths. A poignant example is the scenario of a diligent law student, on the cusp of a promising career, being enticed by a close friend to experiment with drugs, under the false pretense of enhanced focus and stress relief. Such a capitulation to demonic temptation inevitably leads to ruin, as the individual becomes a “폐인” (a ruined person), their aspirations, like a legal career, irrevocably shattered. This tragic outcome unfolds while a mother, observing from the heavens, witnesses her child’s downfall, a stark contrast to the years of dedication invested in their education.

The pervasive nature of such temptations is evident in the alarming rise of drug use among youth and adolescents, transforming what was once a “drug-free nation” into a significant player in the global drug trade. This shift is exacerbated by the disappearance of traditional entertainment venues, leading to illicit substances being covertly introduced into beverages at nightclubs and similar establishments, ensnaring unsuspecting young people into addiction. This societal decay is further compounded by a paradoxical economic reality: despite ranking among the top six global economies, South Korea suffers from the highest rate of elderly poverty worldwide. This stark contradiction, where a wealthy nation exhibits such profound destitution among its elders, is attributed to misguided political policies and an overly competitive societal structure.

The Societal Crisis: Poverty, Addiction, and Educational Failure
The current societal structure fosters an environment where individuals, particularly the youth, are driven to seek solace in illicit substances. Despite South Korea’s economic prowess, ranking among the top five or six wealthiest nations, it paradoxically holds the unenviable position of having the highest elderly poverty rate globally. This means that the elderly in South Korea are, in many respects, more impoverished than those in some of the world’s poorest nations. This egregious disparity is a direct consequence of flawed political governance and an excessively competitive social system. The failure of the educational system, which pushes children into relentless competition, contributes to the world’s highest youth suicide rate. In such a desperate climate, some youth may perceive drug use as a lesser evil than death, unaware of the profound and irreversible damage it inflicts.

The speaker recounts personal experiences of resisting temptations during his youth, particularly the pressures to consume alcohol and tobacco in challenging environments such as military service. He describes enduring physical abuse and humiliation, such as being forced to lick a toilet bowl for refusing to smoke, yet steadfastly maintaining his resolve. This unwavering resistance to external pressures, which he identifies as “demonic temptations,” highlights a profound inner strength and a clear sense of purpose. He emphasizes that succumbing to such temptations, even once, can lead to a life of ruin, transforming individuals into “주정뱅이” (drunkards) or drug addicts.

The Etymology of ‘Ma’ and the Peril of Falsehoods
The character ‘마’ (ma), often associated with “마귀” (demon) and “마약” (drug), bears a striking resemblance to the character for “hemp” (麻), which is used in “대마초” (marijuana). This linguistic connection underscores the inherent danger and deceptive nature of these substances. While hemp stalks are used for beneficial purposes, such as making “삼베옷” (hemp clothing), the leaves, when consumed, possess intoxicating properties, leading to addiction. The speaker notes the global trend of marijuana legalization, citing the examples of the United States and Thailand, but warns of the legal repercussions for individuals who consume such substances abroad and then return to countries where they remain illegal. This highlights the subtle and often unavoidable nature of “demonic temptation,” which can ensnare individuals through seemingly innocuous means.

The speaker expresses deep concern for the youth, who are increasingly vulnerable to these temptations, and for the elderly, who suffer from extreme poverty. He reiterates that the nation’s status as a top-tier economy, yet with the highest elderly poverty rate, is a direct indictment of political failures. He points to his “삼삼 공약” (33 pledges) as a beacon of hope, offering solutions to these pressing issues, such as monthly financial support for citizens. The current political landscape, characterized by excessive competition and a flawed cultural approach to marriage and family, exacerbates these problems. Parents often sacrifice their financial well-being to support their children’s marriages, leading to their own impoverishment in old age. The exorbitant costs associated with education, from English kindergartens to private academies, further strain household finances, leading to a decline in consumption and a struggling economy.

The Vision of a Heavenly Earth and the Power of Divine Intervention
Huh Kyung young’s proposed policies, such as providing financial support to citizens and alleviating household debt, are presented as radical yet essential solutions to revitalize the economy and establish a “낙원” (paradise) on Earth. He asserts that these measures would eliminate poverty and create a society where individuals are no longer burdened by debt, as monthly stipends would render borrowing unnecessary. This vision directly addresses the plight of the elderly, many of whom live in deplorable conditions, often in sunless, mold-infested basements, despite having dedicated their lives to hard labor in mines and factories. Their current state of destitution is attributed to the failure of politicians to implement equitable wealth redistribution.

The speaker challenges the notion that providing financial assistance to citizens is akin to communism, arguing instead for a “human-centered capitalism” that ensures a dignified life for all. He emphasizes that the temptations of both demonic influence and personal desire continue to plague society, particularly the youth and the elderly. The elderly, through no fault of their own, often find themselves in dire circumstances, leading to significant national expenditure on welfare programs. However, the effectiveness of these programs is questioned, as funds often fail to reach those in need due to corruption and bureaucratic inefficiencies. Huh Kyung young advocates for a direct, automated system of financial distribution, bypassing intermediaries and ensuring that aid reaches its intended recipients.

The Prophetic Role and the Unfolding of Divine Plan
Huh Kyung young asserts his prophetic role, having foretold the nation’s future challenges decades ago. He recalls advocating for marriage subsidies and support for the elderly 30 years prior, warnings that have now materialized as widespread social issues. He draws a parallel between the traditional process of making hemp clothing, which he witnessed as a child, and the current societal decay. Just as hemp leaves, when consumed, lead to intoxication, so too do societal ills, if left unaddressed, lead to widespread suffering. Despite his extensive exposure to hemp cultivation, he never succumbed to its intoxicating effects, attributing this to his “열망” (ardent desire) to uplift humanity, rather than personal “욕망” (desire). This unwavering commitment to a higher purpose, even in the face of public skepticism and accusations of being a “사기꾼” (fraudster), underscores his conviction in his mission.

He reiterates his long-standing proposals for state-funded marriage expenses, arguing that such policies would have prevented the current crisis of elderly poverty. He criticizes the current system where parents bear the financial burden of their children’s marriages, often leading to their own financial ruin. He emphasizes that his predictions regarding elderly poverty have proven accurate over the past three decades. He then playfully shifts the tone, acknowledging that his discourse might resemble a presidential campaign speech, but clarifies that his intention is to highlight his “선견지명” (foresight). He expresses empathy for parents who worry about their children navigating a world filled with temptations, recalling his own youth spent resisting numerous allurements, particularly alcohol and tobacco. He warns against the deceptive nature of seemingly innocuous alcoholic beverages like makgeolli and wine, which can lead to addiction.

The Wisdom of the Elders and the Value of Experience
The speaker draws a profound analogy between dried vegetables, such as dried cabbage or radish, and the elderly. Just as drying vegetables enhances their nutritional value manifold, so too does aging elevate the inherent worth of human beings. He argues that the value of an individual increases with age, accumulating a wealth of “인생의 노하우” (life’s know-how) and experience. He contrasts this with the perceived lack of practical knowledge among the youth, who, despite their vitality, may lack the wisdom to perform simple tasks like planting potatoes. This analogy serves to underscore the tragic irony of a society that neglects its elders, relegating them to impoverished, sunless dwellings, despite their immense potential as a valuable resource. The speaker laments that a nation ranking among the top seven wealthiest countries in the world should simultaneously hold the highest elderly poverty rate, calling it a “창피한 거” (shameful thing). He asserts that this societal failure is a direct consequence of the younger generation’s neglect of their elders, whom he metaphorically labels as “범인” (culprits) in this crisis.

He then humorously challenges the notion of wealth, comparing his own spiritual abundance to the material wealth of figures like Elon Musk, suggesting that true value lies beyond monetary possessions. He urges individuals to strive for a society free from elderly poverty, emphasizing the importance of recognizing and utilizing the wisdom of the aged.

The Nature of Divine Power: Authority, Omnipotence, and the Role of Angels
The speaker addresses a question regarding the efficacy of divine blessings, specifically the restoration of male and female hormones, in the face of conflict or negative actions. He clarifies that engaging in conflict or speaking ill of others does not directly diminish the effects of these specific hormonal blessings. However, such negative behaviors can trigger the release of detrimental hormones, such as adrenaline and noradrenaline, which suppress the beneficial hormones and compromise the body’s immune system. This is described as a “천벌” (heavenly punishment), emphasizing the profound impact of negative thoughts and actions on one’s physical and spiritual well-being. He distinguishes between “대천사” (Archangels), who possess a greater resilience to such negative influences, and “일반 천사” (ordinary angels), who are more susceptible to being withdrawn.

He then delves into the intricate “10단계” (10 stages) of cellular existence, tracing the lineage from hair to skin, flesh, bone, blood, mind, spirit, soul, light, and ultimately, sound. He posits that “말씀” (the Word or sound) is the ultimate origin, preceding even light, as evidenced by biblical narratives. Therefore, a negative “소리” (sound or word), such as the news of a child’s death, can profoundly shock the “마음” (mind), leading to a cascade of physiological responses, including the thickening of blood and the release of harmful hormones. This illustrates the immense power of words and their direct impact on one’s physical and spiritual state.

The Dangers of Slander and the Implementation of a Real-Name System for Rumors
The speaker introduces the concept of “유언비어” (slander or false rumors), emphasizing its destructive power. He explains the etymology of the character ‘비’ (bi) in “유언비어,” noting that when combined with the character for “insect” (蟲), it signifies something rotten or corrupt. This linguistic insight underscores the idea that slander is not merely untrue but actively harmful, capable of causing spiritual and physical decay, akin to the development of cancer. He warns that careless speech, particularly the spreading of baseless rumors, can lead to severe consequences, including the release of stress hormones that compromise the immune system.

To combat this pervasive issue, Huh Kyung young announces the implementation of a “유언비어 실명제” (real-name system for rumors). This system mandates that any individual who receives a slanderous phone call or message must report the caller’s contact information to the Haneulgung staff or directly to him. A disciplinary committee will be established to investigate and sanction those who spread false information, emphasizing that such actions are a direct challenge to divine authority. He provides a vivid example of how a simple, innocent meeting between a pastor and a parishioner in a hotel coffee shop can be twisted into a scandalous rumor of an illicit affair, destroying the pastor’s reputation and career. This illustrates the ease with which “살이 붙어” (embellished) rumors can escalate and ruin lives, highlighting the critical importance of refraining from slander and protecting others from false accusations.

The Restoration of Divine Blessings and the Value of the Elderly
The speaker addresses a question regarding the restoration of lost hormones or blessings through listening to his voice. He clarifies that merely listening to his voice is insufficient; direct intervention is required. When an individual engages in negative actions, such as slandering others, their angels and blessings are immediately withdrawn. To restore these, he must personally intervene, performing a complex procedure to reinstate the angels and blessings. This underscores the active and personal nature of divine intervention, emphasizing that spiritual well-being is not passively maintained but requires conscious effort and, at times, direct divine assistance.

He then returns to the analogy of dried vegetables, reiterating that just as drying enhances their nutritional value, so too does aging increase the inherent worth and wisdom of individuals. He criticizes the societal tendency to devalue the elderly, who possess a wealth of experience and “노하우” (know-how), yet are often relegated to poverty and neglect. He argues that this neglect is a national shame, especially for a wealthy nation, and that the younger generation bears a collective responsibility for the plight of the elderly. He humorously suggests that the audience themselves are “범인” (culprits) in this regard, highlighting the collective societal failure to honor and utilize the wisdom of its elders.

The Omnipresence of Divine Power and the Dangers of Challenging Omnipotence
Huh Kyung young demonstrates his spiritual authority by performing a blessing, emphasizing that such actions can be done mentally, transcending physical distance. He asserts that his power is limitless, capable of reaching individuals anywhere, even on the moon. This illustrates the boundless nature of his divine influence, which operates independently of physical proximity. He then playfully identifies a member of the audience as a “범인” (culprit) in the context of elderly poverty, humorously suggesting a challenge to figures like Elon Musk to address this global issue.

He reiterates that the current generation is responsible for the poverty of their elders, urging them to recognize their role in this societal problem. He then addresses a question about the nature of divine power, distinguishing between “권능” (authority or delegated power) and “전능” (omnipotence). He explains that while he bestows “권능” upon individuals, allowing them to experience divine benefits, “전능” remains exclusively his. Challenging his “전능” by questioning his judgment or accusing him of wrongdoing is a grave transgression, leading to severe consequences orchestrated by the “백궁” (Heavenly Palace). He warns against such challenges, emphasizing that his divine judgment operates silently and inexorably. He also notes that many who receive his blessings do not express gratitude, instead offering unsolicited advice or expressing concern for his well-being, which he views as an inappropriate challenge to his omnipotence.

The Perils of Negative Visual Input and the Power of Positive Imagery
The speaker emphasizes the profound impact of visual input on one’s well-being, stating that even observing an unpleasant person can diminish one’s good fortune. He likens this to a mother shielding her child’s eyes from a gruesome accident, understanding that such traumatic images can lead to lasting psychological damage, affecting academic performance and causing anxiety and panic attacks later in life. He advises against dwelling on negative imagery, whether in real life or through media like crime films, as it can create a “트라우마” (trauma) that subtly shapes one’s perception and behavior. He notes that individuals exposed to constant crime narratives, such as police officers or prosecutors, may develop a perpetual sense of suspicion and unease, even in their personal lives. He suggests that while such professions are noble acts of service, they come at a significant personal cost, making it preferable for one’s children to pursue less emotionally taxing careers.

He reiterates the “바라보며 법칙” (law of observation), which states that what one observes profoundly influences one’s inner state. He advises individuals to carefully choose what they focus on, emphasizing that positive imagery, such as beautiful faces, can generate positive energy and uplift one’s mood. Conversely, dwelling on negative or unpleasant sights can drain one’s energy and leave a lasting negative impression. He humorously admits to consciously choosing to observe pleasant sights, such as beautiful women, to maintain his own positive energy, while closing his eyes to less appealing ones. This highlights the importance of conscious visual selection for maintaining spiritual and emotional well-being.

The Healing Power of Bulloyu and the Rejection of False Prophets
A powerful testimonial is shared by a man who suffered from chronic physical ailments, including digestive issues, heart palpitations, and various injuries, stemming from a traumatic childhood assault and subsequent accidents. Despite years of medical treatment, his condition persisted, leading to suicidal thoughts. However, after encountering Huh Kyung young and consuming “불로유” (Elixir of Immortality), his health dramatically improved. Within months, his stomach pain, heartburn, and irregular bowel movements disappeared. His leg symptoms from varicose vein surgery vanished, and his blood circulation improved. His facial wrinkles smoothed out, and his son’s acne cleared. His heart pain and palpitations ceased, and his vision improved, allowing him to read without glasses. After seven months, his chronic pain from old injuries, including leg, back, and shoulder pain, completely disappeared. After eight months, his white blood cell count normalized, and his biological age decreased from 55 to 45. This profound transformation is attributed entirely to Huh Kyung young’s blessings and the “불로유,” underscoring its miraculous healing properties. The individual expresses immense gratitude, describing his life after meeting Huh Kyung young as a continuous miracle and blessing.

The speaker then addresses the proliferation of “가짜 신” (false gods or fake prophets) in the world. He challenges individuals to test the authenticity of these self-proclaimed deities by writing their names on “불로유” or by invoking their names. He asserts that if the “불로유” spoils or if one’s strength diminishes upon invoking their names, they are false. Conversely, only those who have received his “권능” (authority) and blessings will remain unaffected. He references historical figures like Gang Jeungsan and Shakyamuni, suggesting that they, too, were manifestations of divine presence in Korea, foretelling a future world that is not far off.

The Prophecy of Byeongsin Yukgap and the Arrival of the Divine Leader
The speaker delves into the profound meaning of “병신육갑” (Byeongsin Yukgap), a term often misunderstood as a derogatory phrase. He reveals its true significance as a prophecy related to his own birth and destiny. He explains that “육갑” refers to the 60-year cycle of the sexagenary cycle, and “병신일주” (Byeongsin Ilju) is his specific birth pillar, signifying a divine origin. He asserts that only someone born under the “Byeongsin Ilju” can truly “육갑” (transform the world), implying that he is the prophesied figure destined to bring about global change. He clarifies that the common understanding of “육갑” as foolish or nonsensical behavior is a misinterpretation, and that its true meaning points to a divine individual who will revolutionize the world.

He further elaborates on the prophetic nature of his name, Huh Kyung young. He suggests that “허” (Huh) can be interpreted as “하늘” (heaven), and “경영” (Kyung young) as “경영” (management or governance). Thus, his name signifies “하늘 경영” (Heaven’s Governance), implying that he has descended from heaven to manage human affairs, particularly in light of humanity’s moral failings. He highlights his “삼삼 공약” (33 pledges) as practical and insightful solutions to national problems, contrasting them with the often-empty promises of conventional politicians. He argues that his policies, though initially perceived as “허무맹랑” (absurd), are rooted in truth and offer genuine hope for the nation. He challenges the notion that his proposals are unrealistic, asserting that they are viable solutions that established politicians should adopt.

The Divine Mandate and the Transformation of the World
The speaker concludes by reiterating the profound significance of “병신육갑” (Byeongsin Yukgap). He explains that “육갑” represents the celestial stem and earthly branch, signifying “하늘” (heaven) and the descent of a divine being. He clarifies that “납신자” (Napsinja) refers to the “신” (divine being) descending from heaven. He further reveals that his birth chart contains “쌍태양” (twin suns), a rare celestial configuration that symbolizes his unique divine status and connection to the “백궁” (Heavenly Palace). He asserts that his arrival, marked by the “Byeongsin Ilju,” signifies a complete transformation of the Earth, a “뒤집어” (overturning) of the existing order.

He connects this prophecy to historical Korean prophecies, such as the “정도령” (Jeongdoryeong), a prophesied righteous leader. He explains that these ancient prophecies, often veiled in symbolic language to avoid persecution from earthly rulers, foretold the arrival of a divine figure who would establish a “바른 도” (righteous path) and bring about a new era. He emphasizes that his mission is to fulfill these prophecies, transforming the world and guiding humanity towards a heavenly existence. He concludes by expressing gratitude for the audience’s participation and reiterating his commitment to this divine mission.

This excerpt note captures the essence of a Hoo Kyung-young lecture at Haneulgung, delivered on July 9, 2023. It focuses on his unique perspectives on societal issues, personal philosophy, and claims of divine power. The core message revolves around his diagnosis of Korea’s social ills and his proposed solutions, all framed within his self-proclaimed role as a divine savior.

Hoo Kyung-young’s Worldview

Critique of Korean Society: The “Devil’s Temptation”
Hoo Kyung-young argues that Korean society is plagued by two types of temptations: the “devil’s temptation” and the “temptation of desire” . He highlights the alarming rise of drug use among youth and the severe poverty among the elderly as symptoms of a deeply flawed system . His critique is sharp, pointing out the irony of a wealthy nation having the highest elder poverty rate globally .

이 세상에는 마귀의 유혹과 자기 개인의 욕망의 유혹이 있어요. 두 개가 있죠.
In this world, there are the devil’s temptations and the temptations of one’s personal desires. There are two of them.

아니, 세계에 우리보다 우리가 5등, 6등 안에 들어가는 부자 나라인데 아프리카에서 굶어 죽어가는 나라에 사람보다도 노인 빈곤율이 몇 배가 높아? 세계 1위야.
No, we are a rich country, ranking among the top 5 or 6 in the world, yet our elderly poverty rate is several times higher than that of people in starving African countries? We are #1 in the world.

Personal Philosophy: Overcoming Temptation with “Ardent Desire”
Hoo Kyung-young shares personal anecdotes of overcoming temptations like smoking and drinking during his youth and military service . He attributes his resilience not to mere desire, but to an “ardent desire” to set humanity straight . This reveals his belief in a higher purpose that transcends personal gratification.

건전한 욕망이나 욕망보다 나는 욕망이 아니고 뭐가 있었다고요? 뭐가 있었어요? 열망이 있던 사람이야. 열망.
Rather than healthy desires or desires, what did I have? What was it? I was a person with ardent desire. Ardent desire.

인류를 다 정상적으로 만들어 놓겠다. 이런 열망이 있었겠어요? 내 개인의 내 개인의 욕망은 버리지고 오래야. 벌써부터.
I had this ardent desire to make all of humanity normal. My personal desires were abandoned long ago.

The “Barabomyeo Beopchik” (Law of Looking): The Power of Observation
He introduces the “Barabomyeo Beopchik” (Law of Looking), emphasizing that what one sees and focuses on profoundly impacts their life . He advises against dwelling on negative imagery, even suggesting that looking at unpleasant faces can bring bad luck . This concept highlights the power of perception and its influence on one’s destiny.

바라보며 법칙이 인간에게 적용되고 있다.
The Law of Looking is being applied to humans.

내 앞에 어떤 좋지 않은 인상을 하고 있는 사람을 바라보게만 해도 그날 행운이 여러분 없어져 버려.
Even just looking at someone with an unpleasant expression in front of me can make your luck disappear that day.

Hoo Kyung-young’s Divine Claims and Policies

The “Shin-in” (Divine Human) and His “Gwon-neung” (Divine Power)
Hoo Kyung-young asserts his identity as a “Shin-in” (Divine Human), possessing “Gwon-neung” (Divine Power), which he can bestow upon others . He differentiates this from “Jeon-neung” (Omnipotence), which is his alone . He warns against challenging his omnipotence, implying severe consequences . This distinction is crucial to understanding his self-proclaimed divine hierarchy.

나는 권능을 나눠주러 왔어. 그리고 여러분, 권능을 나는 받은 자들을 데리고 천국으로 올라가.
I came to share Divine Power (Gwon-neung). And I will take those who have received Divine Power (Gwon-neung) to heaven.

내가 나눠주는 건 권능인데, 그 권능을 잘 쓰면 되지. 그 권능을 가지고서는 이제 물고기가 바닷가에 놓이니 자기 마누라한테 금고기를 가져와서 갖다 주니까 나중에는 야, 그 맨날 그 금고기를 내 종으로 만들어 달라는 거야, 남편한테.
What I share is Divine Power (Gwon-neung), and you should use it well. With that Divine Power (Gwon-neung), when the fish was released into the sea, it brought a golden fish to his wife, and later she told her husband, “Make that golden fish my servant every day.”

Economic Policies: “33 Promises” and Wealth Redistribution
He champions his “33 Promises” (삼삼 공약), which include providing 150만 won (approximately $1,100 USD) monthly to citizens and 100 million won (approximately $75,000 USD) for marriage . He argues these policies would eliminate poverty and stimulate the economy, contrasting them with the failures of traditional politicians . His solutions are presented as simple, direct, and effective, bypassing bureaucratic complexities.

요새 시민들이 내 삼삼 공약을 다시 보는데, 어머, 매월 150만 원 받았으면 19대를 받으면 한 달에 700만 원 나오는 거 아니야?
These days, citizens are looking at my 33 Promises again, and they’re saying, “Oh, if we received 1.5 million won every month, wouldn’t that be 7 million won a month for 19 generations?”

국가는 서민들 돈이 국가가 다 갚아버린 거 아니야. 그게 경제가 살아나.
The state would pay off all the common people’s debts. That’s how the economy would revive.

The “Yuk-gap” Prophecy: A Divine Mandate
Hoo Kyung-young interprets the Korean phrase “Byeong-shin Yuk-gap” (병신육갑), commonly used as an insult, as a prophecy of his divine arrival . He claims that “Yuk-gap” refers to the 60-year cycle of the traditional Korean calendar, signifying his role in transforming the world . This reinterpretation of a common idiom into a divine prophecy is a fascinating example of his unique approach to self-validation.

요 병신이 육갑을 하는 거야. 평신 일조 신이 되는 거야. 그러니까 여러분은 육갑을 아무나 하는 게 아니야. 병신일 줄 알아야 육갑을 한다 이 말이야.
This “Byeong-shin” (idiot/divine being) is doing “Yuk-gap” (the 60-year cycle/world transformation). It becomes a divine being in one day. So, you see, not just anyone can do “Yuk-gap.” You have to be a “Byeong-shin” to do “Yuk-gap.”

병신이 일주로 온 자가 육갑, 세상을 확 바꿔버린다, 이 말이야.
The one who comes as a “Byeong-shin” (divine being) will do “Yuk-gap,” meaning they will completely change the world.

This excerpt note captures the essence of Heo Kyeong-yeong’s 310th Haneulgung lecture from July 9, 2023. It focuses on his unique worldview, social critiques, and self-proclaimed divine abilities. The lecture covers topics ranging from societal problems like drug abuse and elder poverty to his political vision and spiritual teachings, offering a glimpse into the mind of a controversial yet influential figure.

Social Critique & Political Vision

The Crisis of Modern Society: Drugs, Poverty, and Education
Heo Kyeong-yeong sharply criticizes contemporary Korean society, highlighting its failures in addressing critical issues. He argues that the nation’s economic success is overshadowed by severe social problems, attributing these to flawed political decisions and excessive competition. His observations on youth drug use and elder poverty are particularly striking, painting a grim picture of a society that has lost its way.

이 세상에는 마귀의 유혹과 자기 개인의 욕망의 유혹이 있어요.
In this world, there are temptations from the devil and temptations from one’s own personal desires.정말 인간들이 잘 나가다가 그 친구 하나 잘못된 친구 때문에 마약 사범이 돼서 교도소에 들어가서 인생을 망쳐버린 사람이 있을까 없을까? 어마어마해.Aren’t there countless people whose lives were ruined, ending up in prison as drug offenders because of one bad friend, despite doing well? It’s immense.아니, 세계에 우리보다 우리가 5등, 6등 안에 들어가는 부자 나라인데 아프리카에서 굶어 죽어가는 나라에 사람보다도 노인 빈곤율이 몇 배가 높아? 세계 1위야.We are a rich country, ranking 5th or 6th in the world, yet our elder poverty rate is several times higher than that of people in starving African countries. We are #1 in the world.우리는 애들이 마약을 찾을 수밖에 없는 환경을 만들어서 경제를 제가 5, 2, 6이 들어가는 나라가 노인 빈곤 세계에다가 청소년 마약 증가율이 이게 어떻게 되는 거예요? 세계, 세계 랭킹이 올라가고 있습니다.We’ve created an environment where children have no choice but to turn to drugs, and a country that ranks 5th, 2nd, or 6th in the economy now has the world’s highest elder poverty and rising youth drug use.교육을 너무 지나치게 시키다 보니까 애들이 청소년 자살률이 세계 1위야.Because of excessive education, the youth suicide rate is #1 in the world.

The Failure of Wealth Redistribution and the Burden on Parents
Heo Kyeong-yeong directly blames politicians for the failure of wealth redistribution, which he believes has led to the severe elder poverty in Korea. He criticizes the societal pressure on parents to financially support their children’s marriages, often at the cost of their own financial ruin. His “33 pledges” are presented as a solution to these systemic issues, aiming to create a more equitable society.

아니, 왜 세계에서 여섯 번째 잘 사는 경제 대국이 5천만 단일 민족 노인네들 그렇게 거짓 만들어 놨을까? 이거는 정치인들의 책입니다, 아시겠죠?
Why would the world’s sixth-richest economic powerhouse make 50 million elderly people so poor? This is the politicians’ responsibility, understand?결혼시키고 나면 아버지, 어머니가 거지가 돼.After their children get married, the fathers and mothers become beggars.노인 빈곤 세계 1위, 내가 그걸 30년 전에 맞죠.World’s #1 in elder poverty, I predicted that 30 years ago.재분배 실패했다니까.I’m telling you, redistribution failed.국가가 결혼 비용을 대주겠다.The state will cover marriage expenses.

Critique of the Current Political System and His Alternative
Heo Kyeong-yeong expresses deep dissatisfaction with the existing political landscape, characterized by partisan divisions and a lack of genuine solutions for the public. He positions his policies as a radical alternative, emphasizing direct financial support for citizens and a streamlined government. He believes his proposals, though often dismissed as “absurd,” are the true path to national prosperity and citizen well-being.

대한민국은 여당, 야당으로 갈려져 가지고 있잖아. 어쨌든 좌파, 우파하고 달려져 있듯이 그 통합은 절대 지금 안 되고 있으니까 그 사람의 그 어떤 공약들이 있다고.
South Korea is divided into ruling and opposition parties. Just as it’s divided into left and right, integration is absolutely not happening now, so that person has certain pledges.그 공약 보면은 뭐 삼삼 공약인가 이런 공약들이 있어요. 이거 공약들 자세히 더 받아보면 속 시원한 공약들이 많거든.If you look at his pledges, there are things like the “33 pledges.” If you look closely at these pledges, there are many refreshing ones.근데 그런 공약들을 정치인들이 그거 짬 해가지고 써야 되는 거지, 배워야 되는 거지.But politicians should take those pledges and use them, learn from them.국회의원 수를 100명으로 주겠다. 틀린 말입니까? 맞는 말이잖아.”I will reduce the number of National Assembly members to 100.” Is that wrong? It’s right.나라에서 돈이 남아돌면은 그거 대한민국이 주식회사다. 이거야.If the country has money left over, then “South Korea is a corporation.” That’s it.

Spiritual Teachings & Self-Proclaimed Divinity

The Nature of Temptation and the Power of Words
Heo Kyeong-yeong distinguishes between “devil’s temptation” and “desire’s temptation,” asserting that the former is external and destructive, while the latter is internal. He emphasizes the profound impact of words, claiming they possess divine power that can create or destroy. This belief underpins his strict stance against slander and “rumors,” which he views as harmful to both individuals and society.

이 세상에는 마귀의 유혹과 자기 개인의 욕망의 유혹이 있어요.
In this world, there are temptations from the devil and temptations from one’s own personal desires.마귀의 유혹이나 사탄의 유혹 이거 절대 여러분들.The temptation of the devil or Satan, absolutely, everyone.태초에 말씀이 있었다고 그러잖아. 그 다음에 빛이 있으라 이렇게 내려가지.It says, “In the beginning was the Word.” Then it goes down to “Let there be light.”말이 우주를 만들지, 빛이 말을 만드나? 아니야.Words create the universe, does light create words? No.유언비어를 난무하는 자, 뭐 카톡을 보내 가지고 뭐 어쩌고저쩌고 뭐 이런 거 하는 자들은 유언비어 실명제를 내가 오늘부터 할 거야.Those who spread rampant rumors, sending KakaoTalk messages saying this and that, I will implement a real-name system for rumors starting today.

The Concept of “Power” (권능) vs. “Omnipotence” (전능)
Heo Kyeong-yeong differentiates between “power” (권능), which he bestows upon his followers, and “omnipotence” (전능), which he alone possesses. He claims that “power” allows individuals to achieve extraordinary things, but it comes with conditions and can be revoked if misused. Challenging his “omnipotence” is presented as a grave transgression, implying a hierarchical spiritual order where his authority is absolute.

신인이 에너지를 주지 않으면 이것은 신이 될 수가 없어.
If the divine being doesn’t give energy, this cannot become divine.내가 뭘 넘겨줘? 내 전능을.What do I hand over? My omnipotence.전능, 전지전능 중에 권능만 남겨주는 거야.Among omnipotence and omniscience, I only leave behind power.권능을 주기 때문에 이 권능은 약속을 지킬 때까지만 쓸 수 있어.Because I give power, this power can only be used as long as you keep your promises.전능은 여러분이 도전하면 안 돼.You must not challenge omnipotence.

The “Looking Law” (바라보며 법칙) and Its Impact
Heo Kyeong-yeong introduces the “looking law,” suggesting that what one sees and focuses on profoundly impacts their life and well-being. He advises against dwelling on negative images or people, as this can lead to misfortune and psychological distress. Conversely, he implies that focusing on positive or beautiful things can bring good energy. This concept extends to his own interactions, where he chooses to avoid looking at those with “thick karma.”

내 앞에 어떤 좋지 않은 인상을 하고 있는 사람을 바라보게만 해도 그날 행운이 여러분 없어져 버려.
Just by looking at someone with an unpleasant expression in front of me, your luck for that day disappears.애가 그걸 한번 말하면 앞으로 시험 칠 때마다 걔는 시험 못 쳐.If a child mentions that once, they won’t be able to take exams every time in the future.사람이 막 죽어 가지고 머리가 뚝뚝 떨어져 가지고 막 있는 걸 그걸 애가 한번 봐봐. 애가 6년도 앞으로 공부할 때 불안, 초조가 생길까, 안 생길까?Imagine a child seeing someone dead with their head fallen off. Will that child develop anxiety and nervousness when studying for the next six years?눈으로 나쁜 자를 이렇게 바라볼 때는 하나만 보지 마라. 안 바라봐야 돼.When looking at evil people with your eyes, don’t just look at one. You shouldn’t look at them at all.고약한 얼굴을 하고 업장이 매우 두꺼운 사람을 보면 그 모습이 더 오래가 머리에 남습니다. 그래서 아주 그런 사람은 그냥 내가 눈을 지긋이 감아요.If I see someone with a nasty face and very thick karma, that image stays in my mind longer. So, for such people, I just gently close my eyes.

Prophecies & The Future

The Coming of the “Divine Being” (신인) and the Changing World
Heo Kyeong-yeong positions himself as the prophesied “divine being” who will usher in a new era. He references various prophecies, including those from Kang Jeung-san, to support his claim of being a unique figure who transcends existing religious and political frameworks. He foresees a future where the quality of humanity declines as souls from animals reincarnate as humans, emphasizing the urgency of his mission to transform the world.

강정산 선생이 앞으로 자기가 죽음을 100년 안에 신이 나오는데, 하늘에서 온 신이다.
Master Kang Jeung-san said that within 100 years of his death, a divine being would appear, a divine being from heaven.그 자는 판 밖에서 온다.That person comes from outside the established order.정치판도 판이야. 종교판도 판이야.The political arena is an arena. The religious arena is also an arena.인구는 이제 인구가 어느 정도 올라가다가 인구가 줄어들어요. 알았죠? 그래서 2000년까지는 인구들이 굉장히 줄어듭니다.The population will increase to a certain extent and then decrease. Understood? So, by the year 2000, populations will decrease significantly.인간들이 이제 전부 동물로 가면, 그러면 다시 인간으로 오는 것들은 전부 동물에서 온 거야.If humans all turn into animals, then those who come back as humans will all be from animals.

The Meaning of “Yukgap” (육갑) and His Destiny
Heo Kyeong-yeong reinterprets the traditional Korean term “Yukgap” (육갑), often used to describe absurd behavior, as a profound prophecy related to his own birth and destiny. He claims that “Yukgap” signifies a divine figure who will fundamentally change the world, linking it to his unique birth chart and the ancient wisdom of Korean ancestors. This reinterpretation serves to legitimize his role as a transformative leader.

요 병신이 육갑을 하는 거야.
This “byeongsin” (a term for a specific birth year, also meaning idiot) is doing “yukgap” (a term for the sexagenary cycle, also meaning acting absurdly).병신일 줄 알아야 육갑을 한다 이 말이야.You have to be a “byeongsinilju” (born in the byeongsin year) to do “yukgap.”육갑은 우주를 지었다 나타난다 이 말이야.”Yukgap” means the universe is created and appears.병신이 일주로 온 자가 육갑, 세상을 확 바꿔버린다, 이 말이야.The one who comes as “byeongsinilju” will do “yukgap,” meaning they will completely change the world.육갑하는 자가 신으로서 세계를 평정한다.The one who does “yukgap” will pacify the world as a divine being.