2025.01.05 388th Life and death, and the soul, the universe and man, fractal theory, aliens and the soul

2025.01.05 388th Life and death, and the soul, the universe and man, fractal theory, aliens and the soul

From the Secrets of Korean Geography to the Meaning of Life and Death

script

In this year, the Year of the Snake (Eulsa), there were two people who offered flowers at the very first Saturday and Sunday lectures. That is extremely important, isn’t it? They are the people who offered flowers on the very first day of the year’s lectures. That shows just how shrewd the people of Daegu are compared to the Japanese. They don’t miss opportunities like that. That is the key point. Out of 365 days, how many Saturday and Sunday lectures are held? There are 54, right? Then, you can remember the person who offered the first flowers at those 54 lectures. Right? She went to live in Japan and became that shrewd. You won’t forget her, will you? If I ask who the first woman to offer a wreath this year is, Lee Hye-yoon immediately comes to mind. She shines like the sea. Lee Hae-yoon—the character for sea (Hae) and the character for shining (Yoon)—isn’t that cool? Right? She shines in her name as well as in her method of shining, and she doesn’t just give out bouquets anytime. She gives them out on a first-come, first-served basis, right when there is a historic day. You can’t beat her.

You think the Japanese are just clever? To the Japanese at that time, the Korean people simply had good landmass, but it was surrounded by sea on three sides and a river on one. It wasn’t sea on four sides, but sea on three and a river on one. It was a really good country, a country like this. And it was also connected to the continent. It wasn’t an island. In fact, our country is the only one in the world that is both an island and not an island. The Yalu River is clearly wide. Mount Baekdu is situated right between the Tumen River, connecting us perfectly to China. You know what I mean? So, the stream of urine is still alive. It’s penicillin. In English, we call it a penis. But imagine if that stream of urine were gone. Why is it so tightly connected to China? Urologists understand it immediately. That is why we have power. If we had been abruptly cut off like Japan or Jeju Island, we would have become a landmass, right? But for us, Mount Baekdu, which is like that stream of urine, is connected to China, and our bloodline is connected to the continent by water and land.

So, this is a fearsome mountain. Mt. Geumgang appears, then Mt. Odae appears, and it comes down like this, right? Mt. Baekdu and Mt. Geumgang are famous mountains. After Mt. Geumgang comes Mt. Seorak, then Mt. Odae, and what mountain comes next? I taught you, didn’t I? Mt. Yongmun. Mt. Yongmun comes after Mt. Gamak. After Mt. Gamak comes after Mt. Goryeong. After Mt. Goryeong comes after Mt. Dobong. After Mt. Dobong comes after Mt. Samgak. After Mt. Samgak comes the Blue House, Mt. Muhak, and that is Mt. Bugak. Mt. Bugak. Mt. Bugak is right next to Mt. Bugak, at the very end. Raise your hand if you know what Mt. Muhak is, the White Tiger on the right and the Green Dragon on the left. So, our mountains have come straight down from Mt. Baekdu, right? They plunge straight down and split sharply in two like octopus tentacles. Gyeongbokgung Palace is in the middle. It splits to the right and splits to the left. And from here, it comes straight down and splits sharply like this. It comes down like this, right?

This is Mount Baekdu, right? It comes straight down from here and splits into distinct sections like this. And the mountain range going down from here like this is the Taebaek Mountain Range.

Mountain Baekdu
tooth
7 ribs |
|
| | Taebaek Mountain Range

Noryeong Mountain Range Haeundae
|
Duryunsan | |

Right, from here at Haeundae, it splits like this and like that, and in the middle, it splits again at the Noryeong Mountain Range, right? It comes over here and looks like this. These are our country’s mountains. And then here. You know, right? That it splits like this. That it splits like this from this mountain range—seven of them. So, this here looks like a human figure. This is the shape of a human.

So, we call this a horse. It looks like a horse, doesn’t it? But these are ribs. So, this is where the stomach is, Seoul. Stomach. The stomach is right here now. I drew this part too long. The Taebaek Mountains went down like this, right? They came down from here like this and split like this, like this. If you zoom in on that a bit, it looks like this. If you zoom in on Seoul from here, you have to draw it like this so you can explain it. What is this? This is Bugaksan. This is where I was pitching my tent, right? Muhaksan. Muhaksan, where I was pitching my tent. What mountain is this? It’s the Left Green Dragon. This mountain is three times higher than this one. You know that, right? So, Seoul, this one is the man and this one is the woman.

So, if the royal family builds a palace here, the wife’s family is bound to gain power. I mean, the wife’s family controls the royal family. Why? Because the wife’s position is very high, and there are Mt. Inwang and Mt. Muhak as the White Tiger on the Right. Since Mt. Inwang and Mt. Muhak are there, the wife’s family surrounds the royal family in layers—the Gyeongju Choi clan, and what else comes up? The Jeil Yun clan, the Papyeong Yun clan, right? These powerful families surround the royal family. They control the King. But over here, behind the Seoul National University main building in Jongno 5-ga… Ah, what mountain is that? You don’t know the name of that mountain? Well, go straight down from Myeongnyun-dong, right? Down there, the mountain attached to Dongdaemun and Ewha Womans University Hospital. Naksan. Naksan is the White Tiger on the Right. Behind Ewha Womans University, that… that Changsin-dong… what is high there? I’m talking about Changsin-dong. Changsin-dong is a bit high, isn’t it? That is Naksan. That is our royal family’s Green Dragon on the Left. It’s quite weak, isn’t it? That’s why the Left Green Dragon is weak. Hmm.

But the White Tiger on the right is Mt. Muhak, which is behind Mt. Inwang where I was pitching my tent. They call it Mt. Mohak. Since Mt. Muhak is a double mountain, a chick pops out right here and there, and there is another one right here. This is where I was pitching my tent. Down below, you see Ewha Womans University and Yonsei University, right? So, this area is long like this, and this is where the main building of Seoul National University is located. This is Changsin-dong.

Muhaksan, Inwangsan, Bugaksan, Naksan,
Gyeongbokgung,
Seodaemun, Namdaemun, Dongdaemun

So, here is Dongdaemun. And this is Seodaemun. This is Namdaemun. The royal palace is laid out like this. So, there is a flaw here. That is why it cannot last more than 500 years.

That is why Great Master Muhak said that the royal palace must be built here.
You have to look east from here. Like this. However, King Taejo Yi Seong-gye has to look at it this way. This is Jeong Do-jeon’s idea. Jeong Do-jeon, this is the idea of ​​Great Master Muhak.

Jeong Do-jeon ↓ Great Master Muhak →

But that was the thinking of Monk Muhak and Yi Seong-gye. They believed that they had to advance eastward, looking toward the United States and Japan. In that case, Inwangsan and Muhaksan would become the Left Green Dragon and Right White Tiger. Ah, that one over there becomes the Right White Tiger, and this one becomes the Left Green Dragon; since the Left Green Dragon is long, isn’t it? Then, Bugaksan Mountain, which is currently behind Gyeongbokgung Palace, becomes the Left Green Dragon. Bugaksan Mountain must be designated as the Left Green Dragon. However, Jeong Do-jeon insisted that Bugaksan Mountain should be the main mountain. Jeong Do-jeon ended up dying because of this. The royal residence was ultimately positioned facing south. “Our mountain extends this far, so we must receive its energy like this. It came this far, so why is it going out this way?” This was also Jeong Do-jeon’s argument.
Got it?

So, they had to look south to see the people, so why were they looking at the sea? A dispute likely arose, right? That is how it turned out. From Mt. Baekdu, it descends to Mt. Seorak, Mt. Odae, Mt. Yongmun, and here—no, here is Mt. Goryeong, Mt. Gamak, Mt. Goryeong, Mt. Dobong, Mt. Samgak, Mt. Bugak. So, how many levels does the genealogy have? Mt. Baekdu, Mt. Geumgang, Mt. Seorak, Mt. Odae, Mt. Yongmun, Mt. Gamak, Mt. Goryeong, Mt. Dobong, Mt. Samgak, Mt. Bugak—so it is exactly 10 generations. How many generations removed are we? We are 7th-generation descendants. This Mt. Goryeong is the 7th-generation descendant of Mt. Baekdu. Next is Mt. Bugak, where Gyeongbokgung Palace and the Blue House are located—that is our grandfather. That great-great-grandfather is very powerful, isn’t he? That is why the character ‘Go’ (meaning high) is attached to it. It is called Mt. Goryeong because it is the great-great-grandfather. He is the great-great-grandfather, but he is also a spirit. It is called Mt. Goryeong because the highest divine spirit resides there.

How on earth did that geomancer foresee that? Look, this is Mt. Muhak. Ah, that is Mt. Bugak. I’m telling you, this is Mt. Bugak. Then, if you go up here, it’s Mt. Samgak. Right? And if you go up here, it’s Mt. Dobong. So, if you go up from here, there is Mt. Goryeong.

Great-great-grandfather
Daoist ancestor
three fathers
North

This is the grandparent, isn’t it? There is Mt. Bugak right here, isn’t it? So, this Mt. Goryeong is actually the grandparent. But this one is the father, right? Mt. Samgak is the father, isn’t it? It is the father of Mt. Bugak. This Mt. Dobong becomes the grandfather, doesn’t it? It becomes the grandparent, right? It becomes the great-grandfather. This one is the great-grandfather, isn’t it? So, this is Mt. Goryeong. Therefore, here, in the first, second, and third generations, there is the highest deity of Mt. Goryeong. This is Mt. Goryeong.

So, if you go up from Goryeongsan here, what mountain is there?

baekdu
Geumgang
Seorak
Odae
Yongmun
giak
Gao Zeng(高曾)
Ancestor(祖道祖)
three fathers
North

Gamaksan. If you go up from there, it’s Yongmunsan. If you go over here, it’s Odaesan. If you go up here, it’s Seoraksan. If you go up here, it’s Geumgangsan. If you go up here, it’s Baekdusan. It’s laid out like this. One, two, three, four, five, six, seven, eight, nine, 10… the tenth generation is Bugaksan. Our Goryeongsan is Bugaksan’s great-grandfather. So, you saw our great-grandfather’s grave, right? It is his great-grandfather.

So, for what purpose have we humans been making our utmost efforts from the moment we are born? What are we striving for? Is a message given to us the moment we are born? No. It is the best way to die the moment we are born. That is our mission. How can we die like a father in front of our children? How can we return like a mother? This is the most difficult question. One wrong move and you are utterly destroyed in front of your children; in old age, you can’t even control your bladder and bowels, you are shamed in front of them, you suffer unspeakable humiliation, you become sworn enemies with your children, and your children might say, “Oh, I can never take care of my parents again.” Isn’t that right? Is there anyone who hasn’t been able to control their bladder and bowels for 20 years? But now, helpers and women take care of it, don’t they? In the past, was that even possible? It was all daughters-in-law; daughters-in-law couldn’t do it. The children had to do it. Isn’t that amazing?

It is difficult for a daughter-in-law to control her father-in-law’s bodily functions. In the past, children had to support him, and that hardship is beyond words. So, how can one die a blessed death in front of one’s children? I told you that was extremely important, didn’t I? So, my mother took me to the countryside after I was born, right? We left Seoul and went to the countryside, didn’t we? When my mother passed away in the countryside, even though I was young, that image still comes to mind, doesn’t it? It comes to mind, and several people in the village witnessed it. So, I can’t tell you everything. I can’t, but it is very peculiar. If I were to tell you, people wouldn’t believe it. However, I mentioned this quite a bit this morning, didn’t I? They are very curious, but if I tell them everything, it feels strange. So I don’t do it, but anyway, that final scene is that important. Therefore, from the very moment we are born, we are racing toward death, watching the clock. Right? Isn’t that so? But we have to resolve that problem within that time.

You must resolve that problem called death before you die. Isn’t that fascinating? Then why do we live? We live to die well. It is true. There are people who die in a mess. Their children don’t visit, and they have two or three mothers, clinging to other women. When they die like this, they are treated with complete disrespect. Even though they are alive, they are treated poorly. They don’t receive proper respect, do they? Most of us have failed to prepare for a beautiful death. Most of them, even while their children are alive, don’t call them “Mom” or “Father.” There are people like that, aren’t there? That is why the greatest saint must perfectly prepare for the moment of their own death.

When you go to a temple, it seems like the monks are just sitting around doing nothing, doesn’t it? How can I have an excellent disciple who will later properly cremate me and create something for me? What is that? It is best to have a stupa built, isn’t it? It would be great if they placed my remains in a stupa and erected it at the temple, wouldn’t it? That is the best. I want to find a disciple like that. They aren’t my biological children, but they always attend to me until I pass away. They handle everything—my illnesses, my bodily functions, everything. Remember how Venerable Beopjeong used to stay quietly alone in the mountains in the old days? It was a bit like that, wasn’t it? But when he passed away, his disciples couldn’t move, so they stayed right by his side to attend to him completely.

So, even monks are deeply troubled by the very act of returning home. There are monks who have no registered address at the temple. They leave the temple and wander around, only to find that eventually, there is no temple left for them to stay at. When they visit, they are treated poorly. When they go back to their old temples, someone else has already taken their place, leaving them no room to stand. So, isn’t it obvious what happens in old age and after death? They become nameless wanderers. But do the people who have come to the Sky Palace have blessings or not? They do, don’t they? You see, we have made perfect preparations for the afterlife.

Yes, my mother gave birth to me here in Seoul in a tent made of straw mats. If you go to Jungnang Bridge, that is a unique place. That is Junggok-dong, across the stream. And the stream is called Jungnang. Jungnang is the stream where the tears of the East and West flow. I wonder how our ancestors named it that way long ago. The character ‘Nang’ in Jungnangcheon means ‘to shed tears.’ I’m not lying; if you look up the Chinese characters, they come up. It is a river where tears flow in the middle. But where does that come from? The shape of Samgaksan Mountain resembles the form of Jesus crucified on the cross. That is how it looks when viewed from an airplane. So, there were times when people said that Kennedy was lying there, right? If you look at the shape of Samgaksan from the side like this, it looks like Kennedy is lying down. His nose and everything sticks out. Baegundae forms the head, and that… why is that Kennedy? That isn’t Kennedy; it’s Jesus. Jesus is lying down. And that thing that looks like Kennedy’s head is the crown. It is what is placed over him.

So, Baegundae is the Crown of Thorns. It looks a bit uneven, doesn’t it? Lying down with that crown covering his head, gazing at Seoul while standing, is Jesus. That is the shape of the Cross, and Dobongsan has 12 peaks. Those are the actual 12 peaks. Then there are the 12 disciples. The 12 disciples are sitting and weeping, surrounding Samgaksan. The tears flowing down from there happen to be the same as mine—the tears flowing from here, right? Since we don’t have much time, I’ll keep it brief. Here, Jesus is lying down like this. Lying down with his legs stretched out like this. This is the Crown of Thorns on Baegundae. Baegundae is right here, looking all uneven. Then, the 12 disciples have become Dobongsan here. From here, the 12 disciples are standing in a line—12 of them.

So, the tears flowing down from here—of all things, it is the character for cow, the character for cow. It is Uicheon.

Ushijigawa

This Uicheon is where the tears of a cow flow, that is what I mean. You know what I mean, the tears of a cow come down here. That is why it is called Uicheon. Next, this is the scene of Shakyamuni attaining Nirvana. Shakyamuni is lying down like this. Here, Jesus is lying down. What is this? This is how Suraksan Mountain looks here. These are the Ten Great Disciples. I mean, Suraksan Mountain has 10 peaks. Shakyamuni had 10 disciples, and Jesus had 12, right? There are 10 peaks here like this. They surround it like this.

Then what is this place? This place where the tears are coming down—the tears shed by the disciples—this is Sanggyecheon. Sanggyecheon.

Kamikegawa River

It means these are tears coming down from the sky. They are the tears of Shakyamuni’s disciples. Then, these two streams merge like this. They flow down. I was born here. That is why this place is Junggok-dong.

Nakagoku-dong

Daesunjinri originated from here, right? Then, the ‘Yoyo’ part is ‘Jung,’ and the ‘Yo’ part is ‘Jungnangcheon.’ So, it signifies the East and the West. It implies that this side is the West and this side is the East. Jungnangcheon is the stream where tears flow from the middle between the two places; the character ‘Nang’ means to shed tears.

Dobong Waterfall
Triangle Uijeongbu
Follam Uiicheon Sanggyecheon
West Gaecheon East

Jungnangcheon, Junggok-
dong Jungnang Bridge Bridge

I am born at Jungnang Bridge over Jungnang Stream. So, I am saying I am the one who connects the East and the West. Does this Jungnang Bridge not connect the East and the West? I am saying that I am born beneath Jungnang Bridge.

So, if you look at it, what do I do with everything? I hold the Unification Field, this entire world, in my grasp, don’t I? This person is here. So, regarding this Feng Shui, there is Uijeongbu City here, right? Uijeongbu City is right here. From Uijeongbu City, another stream comes down. It is connected like this, like this. So, this is a stream coming down from the heavens. Coming down from the heavens, it combines with human tears to form three streams; look at the character ‘Cheon’ (天) in Jungnangcheon. One, two, three. If you look closely at this character, there are one, two, three. That is why it is called Jungnangcheon. The tears of Jesus, the tears of heaven, and the tears of Buddha—all three have come down, so that is why the character for ‘stream’ (천) looks like this. I am born right here, right?

So, my mother gave birth to me here, and the war broke out right after I was born, right? My father passed away right after I was born, didn’t he? Six months after I was born, my father was executed on June 22nd, and our mineral spring water came out on June 20th. So, all the numbers are calculated. However, that mineral spring froze the day before yesterday, and the hose in the middle burst. So, water is leaking out through there right now. That stream hose needs to be buried in the ground over there, but you see that sack over there? The sack. It goes down under the sack, right? You know? There is a hose under the sack we walk on. It froze and burst, and water is leaking out through there. That is why the water is coming out a bit weakly right now.

Right, we have to buy that machine on Monday and connect it. We cut the hose, but it bent like this and burst. We have to reconnect that spot. To the sidewalk. So, we are doing the construction on Monday. The water isn’t coming out very well. It’s just trickling out. That’s because it burst. It must have frozen during the last cold snap. So, that part burst, and the water is gushing out. Those people don’t really know why the water is coming out so little. So, we can’t bury that hose deep underground. That’s why we’re just pulling the hose out through that. Since the hose is outside in the cold winter—it’s a plastic hose, after all—it froze. You know what I mean?

So, my mother was in poor health and consciousness until she passed away, right? That’s why she told everyone not to bring food and locked the door, right? She locked it, and when I went back a few days later, she told me not to bring food. Then I left the house, and everyone was there thinking she had gone back, but suddenly she opened the door and came out. Were you shocked? She was on the verge of death, but when we peeked through the peephole, she was practically dead. So, imagine how shocked we were when she suddenly opened the door and called out to us! That relative of mine went inside and told us to bring me over. I couldn’t get close. They said it was some kind of contagious disease. They said that in the past, a woman who hadn’t been able to recover after childbirth fled to Jinju, traveling a thousand li without a car, carrying her baby on her back.

They say she got seriously ill while crossing the Han River. As she was climbing over the steel tower, didn’t my mother actually go over that destroyed tower? Her whole body was ailing, and as she was leaving, she didn’t want you to see her like this, so she told you absolutely not to bring food or come inside, and locked the door. But my mother opened the door and came out. I thought everyone had gone back; she looked like she had just passed away. But she still didn’t open the door, so I just stayed quiet. Then, during the day, she opened the door and told me to come in. She said that since our relative was going in, she should bring me in. I was four years old, so I was just a little kid, right? That was when I went inside and saw my mother. Was it the first time I’d seen her in about a month? I looked around, and she told me to bring clothes, so I changed completely. I changed into white clothes and sat down. She even brought a comb to comb my hair and tidied it up, and that is how my mother sat there.

Then, as soon as I took her inside, my mother bowed to me five times right in front of everyone. And then she said, “You all must treat this child just like I did.” She was essentially giving me her last words. So the villagers became very fearful. They were terrified whenever they saw me. Why? What did she mean by saying we had to do as she did? Well, my mother was bowing to the child, and after she finished bowing, she told everyone to leave. She told us to leave. She said the person who came to take me was over there, so we all had to get out. I took this child out, I left, and we all came out. She said someone had come to take me, but after a little while, she left. She told us to leave, so we waited outside, and when I looked back in, she was already gone. Do you understand?

So, the way she left was a bit peculiar, wasn’t it? “There is someone over there coming to escort me, so you stand outside.” And so, we were kicked out. We were kicked out, but she just left. There are various stories behind that, but I cannot tell you everything right now. So, when my mother left like that, she would dress neatly and cleanly because there was someone there to escort her. Even though she was unconscious and ill, she showed absolutely no signs of pain. She would just stand up, dress neatly, and bow to me. And from then on, the villagers would be afraid whenever they saw me. They would scramble to breastfeed me, and if I gave them milk, their bodies would be completely healed. All the women’s ailments would disappear.

So, since people kept coming to breastfeed me, I ended up drinking a lot of milk from many different people. And because of that milk, I actually became healthier. Some women, one after another, had their babies die during childbirth. So, unable to manage their milk, there were women who were constantly pumping it. There were many women like that in our countryside. Some died while nursing their babies, or others died while breastfeeding. In that village, there were many women whose breasts were swollen and constantly leaking milk. That was how my hometown was. So, all those women breastfed me, and my health improved. Then, drinking from this woman’s milk, I became even healthier. Even so, as long as they looked at me while breastfeeding, they would get better. So, wouldn’t that lead to rumors? Ah, yes, even though the elders try to keep it quiet, rumors spread. Even when they tell people not to talk about it—or something like that—the rumors still get out. But ever since I was young, I’ve had that kind of thing.

But I won’t cure my own illness. It won’t get cured. So that Baekgung won’t be able to cure it. Today is the story of my mother’s passing. Then, the story of feng shui in the place where I was born. Among them, I came to Goryeongsan here, right? Look at this Goryeongsan, over there Samgaksan, and look at this here. This is Dobongsan. It means it is the peak of the Way. The peak of the Way of the Way. Then, here, our Goryeongsan is watching over us, isn’t it? Goryeongsan came here. It is coming down, right? These are all mountains that came down from Goryeongsan. Since they came down from Goryeongsan like this, these mountains are Goryeongsan’s children, aren’t they? So, our Goryeongsan supported this, and here is Suraksan. Suraksan, and this is Buramsan. This is the character for Buddha. It is the character for rock, Buramsan. What is this? It is the peak of the Way, Dobongsan. Looking at it from a religious perspective at that time, Christianity was positioned quite as a peak, wasn’t it? Then, this is Mt. Samgak. So, the fact is, even the name of this stream was determined in advance based on the geomancy and topography. Isn’t that amazing?

Today, you must all bear my mother’s story in mind. My mother knows all of this. She knows why she gave birth to me and why she has to leave. That is why that woman bowed to my neighbors and relatives right in front of me, didn’t she? That was a warning that if you treat me lightly just because I am an orphan, you will be in big trouble. She gave us all the hints. So, whenever I go to the neighborhood, whenever I come here… that is why the son of the LG Group from the Heo family came here, right? You know how my friends come here and cry whenever they see me? He came here and cried back then, didn’t he? He did. Tears welled up in his eyes. He said he cries when he thinks of my childhood. Here, a man over 70 years old is crying. He brought his daughter along, didn’t he?

So, look at this: someone who rose to the position of President or Chairman of LG Group and GS Group came here and cried, right? He looked at me. Even though he is my peer, he cried while talking about my growth story, didn’t he? And our employees saw that, right? That isn’t easy.
Look at a 77-year-old crying. I’ve been to Haneulgung twice since coming here. That’s why the older folks in my neighborhood cry whenever they see me. They say my mother and father have never seen anyone as handsome as my father in the world. The ladies in that neighborhood always say that. They always say there is no one in this world as handsome as Gyeong-yeong’s father. So, I suppose he was quite a good-looking man. I inherited his mother’s legacy, after all. It is no ordinary stroke of luck that you all met me.

So, we reach the state of the cessation of mental activity. The mental activity, the mind itself, is the cessation of mental activity.

Heart “acts to destroy”(心行處滅)
no action
Earth-changing light

It means that such thoughts or actions cease to exist. The state of the cessation of thoughts and actions. The state of unchanging, immovable. There must be a state like this, right? This unchanging, immovable state means that it does not move under any circumstances. The state of unchanging, the state of the cessation of thoughts and actions. So, um, the state of the earth glowing. The earth emits light. The earth shines. It radiates. The state of the earth glowing. I am explaining such a state to you right now in terms of Feng Shui. Oh my, what an incredible state of unchanging. I was born in such a state. Understood? Alright, that concludes my lecture for today.

Today, as you welcome the New Year of the Year of the Snake, and as I listened to the story about the geomancy of Jungnang Bridge where you were born, and the tale of your mother bowing five times to you before she passed away, my heart ached with deep sorrow. Once again today, you have kindly given us your precious time to communicate with us. We will now begin the Q&A session. Please give your heartfelt applause once again.

First of all, the problem of our deaths is serious. That’s the last time my mother goes back, but think about how you all go back.(먼저 우리 죽음의 문제가 심각하다는 거 우리 어머니는 돌아가는 모습이 그게 마지막이지만 여러분들의 돌아가는 모습을 한번 생각해 봐.)
That is why we study every single day. That is why we offer blessings, create nameplates for the White Palace, and give alms to others. Who do you make look the most beautiful upon their return? You all make the return look beautiful. And strangely enough, there is someone waiting with that expression. You are destined to meet someone somewhere. That is why you look like you are dying happily. You have not seen the appearance of that woman who has transcended life and death. Don’t even get me started. It is unbelievably beautiful. No matter how old you are—even though my mother passed away young—even if you pass away in old age, you must not return in an unsightly manner. You must return beautifully.

This is a video question.

President, is there anything you can’t do? The fact that there is nothing you can’t do is actually what you can’t do.

This is an adaptation of an anonymous question. Hello, Shin-in. I have a question regarding the role of the butterfly. We often see cases where meaningful butterflies appear around the bereaved family of the deceased, giving the impression that they are being comforted. Here is my first question: Is this just a figment of your imagination, or have they really come to offer comfort?
My second question is: If the butterfly actually appeared to comfort the bereaved family, is this role of comfort unique to butterflies? Or do other animals sometimes play such a role? Or did the soul of the deceased temporarily unite with the butterfly? I remember you mentioning that weddings and funerals are Kairos times, so I am asking because I wonder if such supernatural phenomena occur during these special times. Thank you.

So, regarding a good death or a funeral, as the old saying goes, there are gods of heaven and earth who help and gods who hinder. If, on the day of the funeral, it pours rain, and water pools in the grave you’ve dug, is that acceptable or not? How favorable does that appear to us? Do we consider that person to have lived a good life? I mean, they dug the coffin and are about to lower it, so they have to put the coffin in, right? But more water pools. They have to scoop out that water. There are places where they wonder whether they should put the coffin in there or not. Since there is a lot of funeral work in the summer. So, this means those children haven’t accumulated enough merit. Isn’t that right? So, all things being equal, if butterflies come and bees come, and there are many good things, that is a good sign. You know that, right? Butterflies come because flowers are blooming. Didn’t he pass away during the season of blooming flowers? Shakyamuni passed away on the eighth day of the fourth lunar month, when flowers were blooming and butterflies were flying around. So, flowers were falling in abundance. It was practically like a shower of flower petals in the spring.

However, if a sudden downpour occurs, or if water pools up heavily just as they are digging a coffin to lower it, it signifies that the family is already heading toward ruin. That is not a good sign, is it? So, we refer to that in other words, as an omen. It is also called a premonition. It implies that the premonitory phenomenon is bad. Therefore, when doctors perform life-or-death surgeries, they can be heavily influenced by such premonitions and signs.
Isn’t that right? But the son is operating on his own father’s behalf.
As a doctor, I pay a lot of attention to such things when that happens. If you wake up on a strange morning and suddenly something breaks or falls in the bathroom, it is a sign that the surgery that day will be bad. That is possible, right? When there is a critical problem, signs appear, and we call that a premonition.

What is that? That person’s karma is connected to that. It is connected. But imagine a situation where the father passes away while the son is away in the U.S. on a business trip. Can such a person ever see their father? A final meeting simply doesn’t happen. While all the other children go, that one person is the only one who cannot attend their father’s funeral. That can happen, right? But what if the parents are in Korea, and the son goes to the U.S. to live with his wife? He is working at a research institute, and suddenly gets a business trip back to Korea, only to find out about his father’s passing while he is there. There are people like that. What does that mean? It means that the child has an extraordinary connection with that father. It is destined to happen. I mean, he is a child who serves as a sign. But those who are not meant to be are always somewhere else. That is why they are called unfilial children. No matter how well you have treated them, we call a child who has nowhere to return to an unfilial child, don’t we?

That is why the child who remains with you when you return is called a “lifelong child.” It consists of the characters for “lifelong,” “final,” “seed,” and “body.” Out of ten children, how many are there who will look upon you when you die? That is why it is good for us to become a lifelong child. That is the mark of a filial son, isn’t it? But imagine going on a business trip abroad and suddenly your mother passes away, or feeling sad about the hospital. You return only to find the funeral already held. So you go to your mother’s grave, look around, and realize that you and your mother had a bad connection in this world. However, the fact that a butterfly returns—that it becomes a butterfly—is a positive sign. But we must not interpret it as if the soul we placed there is the one present.

You should view it as the butterflies coming so that the entire universe could mourn that person’s passing.
Since that person never treated others cruelly in their daily life, the bees and butterflies are coming to offer their congratulations. You should think of it as mourning. You shouldn’t say things like, “My husband is here, my grandfather.” That is too much shamanism. Is it really okay to attribute ancestors to insects? Isn’t that a bit excessive? Ah, for someone who has done good deeds, the timing, the weather, the insects, the flowers, and the scent all align. Everything gets better.

In what month was Siddhartha Gautama born? He was born amidst a shower of flowers when the flowers were blooming, the birds were singing, and the Garden of Lumbini was at its most splendid and beautiful. Why wasn’t he born at home, but in a shower of flowers? I mean, if he had been born at home, how could he have seen the flower rain? He wouldn’t have been able to. So, back then, to give birth, you had to go to the wife’s family home, right? In India, they absolutely never gave birth at the husband’s house. So, while on his way to the wife’s family home, he suddenly felt labor pains in the mountains, and the baby came out, didn’t it? So, he gave birth on this hill—in the garden. That is Lumbini. Lumbini is considered a holy site, isn’t it? He gave birth there suddenly.

But in the Tripitaka, it says he was born from the side. If he were born from the groin, he couldn’t become a saint. A saint must emerge from an unexpected place to be a saint. You understand what I mean, right? That is why being born from the groin is usually for ordinary humans; famous figures like Park Hyeokgeose are all described as having been born from the side or from an egg. Being born from the groin means they are just ordinary humans, so they cannot become kings. Kings were all born from the side. You all have legends like that, don’t you? That is just how it is. You just keep coming up with interesting stories.

Then, we will move on to the next question. We have a question for Choi Seon-woo and Jin Hee-in.

We reflect on the fact that we wasted our time on the five sensual pleasures that will vanish with the light of the Gapjin Year. We are the happy final pilgrims gathered at the final destination, the Sipseungji (Ten-Victory Place), the holy land of humanity, to end the cycle of reincarnation built on sand. The birth of the Divine Being becomes a typhoon through the butterfly effect, leading to boundless development and a sea of ​​people at the Heavenly Palace. To prevent this year from becoming the Eulsa Year of stagnation and infinite suffering, let us fast, purify our minds, and be careful of our speech. Let us overcome the total crisis of injustice currently plaguing Korea and the world by trusting in the providence of justice prevailing in the end, emulating the Divine Being, and maintaining a positive mindset and cheerful brightness. We cannot enter Heaven through the Buddhist practice of seeking the mind (Simsim) or the Christian practice of seeking the spirit (Simsin); rather, we are reborn in the White Palace through the permission of the attendant spirit (Sisin) of the Heavenly Palace. Prophets are also keeping a close watch on the Korean Peninsula, where the supreme prophet, the Divine Being, resides. Let us not watch corrupt media and broadcasts, but listen to the divine providence of the supernatural powers, listen to the providence of the Divine Being, and always keep the voice of the Divine Being with us, so that we may live with courage, power, and confidence. The Millennium Kingdom, the spiritual era of world unification of our aspirations, is before us.

I have a question. Currently, the competitor of Chronos’s Time is inductivism, which emphasizes results through relative evaluation. You stated that deductiveism, which emphasizes the process—that is, absolute evaluation—is important. Please share the words of providence regarding the evaluation of Kairos (the White Palace). Thank you, Shin-in.

We. That’s not right. Life and death—we are born, die, go, and come again; that is reincarnation.

Life and death come and go, big and small(生死去來 大小有無)

Also, the concepts of size—big and small—are only possible when there is an object. When there is no object, there is no big or small. Isn’t that right? I mean, there is no way to compare whether anything is big or small. From an ant’s perspective, how big could we be? It is only because there is an object. However, from a virus’s perspective, it thinks, “How can I kill this person? Ah, there is plenty to eat.” Once they enter the body, that is exactly what happens.

Someone ate raw fish, and it contained parasites. The parasites traveled up to the brain and took over. The brain became completely covered in parasites. That is why they said it hurt as if it were about to burst. That can happen, right? They ate the wrong kind of raw fish—raw fish contaminated with parasites. If just one parasite enters, it swarms all over the brain like this, causing the person to lose their senses and suffer. That can happen, right? So, with just one wrong judgment, the human body is immediately taken over. From the perspective of these bacteria and viruses, the human body is their universe. They think, “Wow, was there such a great space? We were wandering around in the ocean, and now we’ve entered this wonderful space.”

There are nerve ganglia here, and there are many highways. Since it enters through the nerves, it travels freely all the way down to the toes and even to the brain. And going over here, there are blood vessels; they push through so forcefully that it is like an automatic road. But there are other roads, too. There is lymph fluid and lymph nodes. Lymph nodes are not blood, nor are they blood vessels, but they are the routes through which they travel. Lymph fluid. It is a good place for viruses to travel, isn’t it? Then, in the past, carotid arteries would stop and things like that would happen. The lymph fluid would swell up, the lymph nodes would swell up… Wait, is that the only place it travels? There is blood, acupoints. It invades the entire body; the human body is its own universe. And when we are invaded there, we never know when we might die. So, is there such a thing as big or small? You absolutely cannot say it is big or small. You must compare something to say it is big or small.

No, you know, we rode in a satellite. No, we went up there in that flying saucer, right? Musk built something like that, didn’t he? So, when you look down at the Earth from above, it looks like a speck of dust. That’s possible, isn’t it? Inside it, there are so many highways, and humans are also highways within them. If you zoom in endlessly, the Earth is just a tiny dot, but when you zoom in, it’s teeming with humans, teeming with parasites, and brains. And when you go inside a human’s brain, there’s a metropolis there. That’s why there are so many people who have become disabled after parasites got into their brains. That is why you have to be careful with your food. This body is an infinite universe, you know. From the perspective of cells, from the perspective of viruses…

They say that by shrinking us down to the size of that virus and inserting us into the body, we can heal it, right? If we create micro-micros or micro-robots, then even micro-scales need to become even smaller. The idea is to make them smaller than nanoscales so they can enter the human body and provide treatment in the future. Right? So, if you look closely at the development of medicine, it ultimately involves entering this cosmic, relative space of ours. However, if a doctor needs to insert nano-scales into the brain—or insert them into the body—and perform brain surgery, they can do so in those sensitive areas, right? Then, such surgeries could become very expensive in the future. If you have the money, you will be able to perform any surgery. Right? In the future, there will be no one needing dialysis. That issue can be resolved. By inserting nano-robots, everything will simply be healed.

However, until then, it may be a bit difficult for you all, but so, you know this Samilsingo, the scripture of our nation, right? It is one of the three great scriptures of our nation, isn’t it? Samilsingo

Three God’s Words, Heaven’s Words

If you look here, what did I say was the very first thing? Heavenly fortune upon heavenly fortune. Heavenly fortune—that is what they call heavenly fortune. I didn’t do it. What comes up with heavenly fortune in the Cheonhun Samilsingo? Wait, what is this Changchang?

Cang Cang Fei Tian Xuan Xuan Fei(蒼蒼非天 玄玄非)

What is Changchang? It is Bicheon. So, no, that place of pure blue is not the sky. Right? Isn’t that right? Then that black and ethereal place is Bicheon. They say that thing of pure blackness above it is not the sky either. They say it is not the sky, right? So, in this relative world, just like in the Samilsingo, but they took it a step further.

The thing is, the sky does not have the attribute of being sky itself.

Naturally indistinguishable

They say that the sky itself originally does not exist. They go a step further and explain it that way, don’t they? So, they speak of the “spreading sky,” the “manifesting sky,” and the “heaven without form and substance.” It means that the sky has neither form nor substance called “sky.” I mean, if we think about the virus in our bodies right now, can we actually see that virus? It’s difficult to see, isn’t it? It’s the same thing. Because the large and the small are in contrast, and the sky is endless, can humans see a black sky, a blue sky, or a white heaven? No. It is better to just consider it non-existent. Regarding the “heaven without form and substance,” the elders of the past actually had some understanding of that.

The sky consists of only four elements. In the sky, there is nothing but the four elements of oxygen, hydrogen, nitrogen, and carbon. Space—I mean, those four elements are space. They are not elements that can be seen with the eye. Therefore, it is correct to say that neither form nor matter exists in the sky. Right, if there are stars, they are stars. We don’t call it the sky. Stars exist. There are stars where humans live and all sorts of things, but space has no physical form. That is correct. So, even in the Samilshingo, philosophical terms come out one after another. They appear, but what is this? It is not God. This entire thing is a manifestation of God. Isn’t that correct? It is not visible to the eye, but this itself is the form of God, and the Creator is the created being. The created being becomes the Creator. It comes out like this; if you go into it now…

The Creator is the created. The created becomes the Creator. These creatures keep creating among themselves. Every year. Every year, do they make flowers or not? That is the created. The created becomes the Creator again. That is right, that is right. The Creator becomes the created again. Didn’t you create the Creator however you pleased in your minds, claiming He is God or whatever? That is the created. Did you see it? You saw me, didn’t you? Even before you saw me, those people didn’t know me, yet they kept saying things like, “There is a God,” or “There is a deity.” Then they created a god in their minds. They created one. So you must understand that the Creator is the created, and the created is the Creator. You understand what I mean, right?

This entire space has created, and these creators are both creatures and creators. Therefore, a creature becomes a creator. A creator can become a creature, and so on. This becomes more complex the deeper you delve into the smaller world. It becomes even more complex the higher you ascend to the larger world. That is why the exchange of life and death, or existence and non-existence of greatness and smallness that you speak of, belongs to a realm that humans cannot discuss. I am now revealing that secret to you, aren’t I? You are the creators of all things in the universe, and there is a separate creator who made all things; the creator becomes a creature and also becomes a creator. Therefore, just as the True Sage asked, that is the concept of “returning light inward.”

A final burst of energy

It’s a fleeting moment of brilliance, that’s what I mean. I have no choice but to keep looking back. I have no choice but to look back.

So, if I told an ant about the concept of “instantaneous reflection,” or if I told an ant about it, would it understand? Could it possibly understand? Is there anyone who says it could? It’s similar to this if you tell an ant about instantaneous reflection. So, you see me as a ball, right? Then this universe is also a ball.

I am empty of Dharma.

It ends up becoming Self-Emptiness and Dharma-Emptiness. If I view that as emptiness, the universe automatically becomes emptiness. Therefore, if the Creator views it through the eyes of the Creator, the created being becomes the Creator. Let’s say two created beings meet—a man and a woman. As soon as they come together, creation emerges. The created being becomes the created being. So, this created being is the creator of that. You get the idea; that is how this and the universe are. If you reflect on the past, Self-Emptiness is Dharma-Emptiness.

Then, is only self-emptiness dharma-emptiness? Also, everything, everything is empty. It is complete emptiness.

I am empty of Dharma,
one piece of space.

Can you view the entire universe as a sphere or not? I mean, you can view the entire universe as a sphere. Right, scientists simply cannot elucidate this principle. So, regarding this fractal—this is the cosmic system here—but when viewed from the perspective of a galaxy, it is just a drop in the ocean. Right? And if the viruses in our bodies look at it, we are just a drop in the ocean. We are nothing more than a house within a house, manipulated by them. Our bodies are just like a pile of dirt in an anthill. They’re going to rot away in about 100 years, so why are they acting like this? Our bodies.

Hey, let’s get out of here before that virus goes to the crematorium. That’s how we escape the Apes. It’s exactly the same thing that happens when we get lost in the wrong galaxy in space and try to escape. Hey, we’ve entered that Kim so-and-so’s body, and we’re only here for about 100 years at most. Soon, we’ll be inside a ball of fire. That’s the Endless Hell. So, isn’t there a way for us to escape that body before going to the Endless Hell? The viruses would research it. Then they’d build a flying saucer and escape through the skin. That’s difficult. It would be extremely difficult. When escaping from here, this is a cliff. Escape the Apes. Among themselves, let’s get out using sweat. When do we sweat the most? Let’s stay close to the skin in June. We’ll wait here, and then escape by swooping in with sweat.

So, if we view the human body as a universe, a human traveling from Earth to the galaxy is like a virus creating a flying saucer, mixing in sweat, and escaping through a hole within the body. Otherwise, they say you’re headed to the toilet or crematorium tomorrow or the day after. They would think, “Hey, you have to get out now before you go into the coffin. If you go into the coffin, you’ve missed your chance,” right? So, they are actively proceeding within the body. They are devouring you to their heart’s content to avoid going to the crematorium in the end, when suddenly a fiery hell appears. Where is that? They end up in a furnace. Did the viruses in our bodies prepare for their deaths? No, they couldn’t. There is plenty to eat, plenty of highways. They just live on, unable to escape, and end up entering the fiery hell. If they just get out, they can go somewhere else, enter another human body, and parasitize again.

You know there are plenty of 8 billion stars, right? But it was a mistake that this thing attached itself to an unlucky guy who was going to die early and ended up inside the body of a drunkard. But when that guy radioed me, he said he crawled into a 10-year-old. That means the kid can live for another 100 years, while he only has 5 years left. So shouldn’t he be escaping? It’s not easy.
Ah, Master, your question is really difficult to interpret. The hierarchy of life and death is incredibly mysterious. That is why it would take a thousand years just to teach humans the secrets of the human body.

But if you were to create a map or blueprint of the human body, it would be larger than the Earth. You understand what I mean, right? Just investigating the movement of the optic nerves below the eyes and the connections within the brain would fill thousands of buildings with books. Even if you drew a blueprint. However, if you were to depict the mechanisms of every nook and cranny of the entire body through drawings, photos, and videos, wouldn’t the sheer volume be enormous? So, if you were to draw the entire structural diagram of a human being, you couldn’t finish it even if the volume were as large as the Earth. That is what you have created. You create it in an instant. As soon as a man and a woman come together. Do you have a blueprint? You don’t, yet a blueprint emerges from within. Isn’t that fascinating? I mean, the human body alone is incredibly complex, isn’t it? It is truly mysterious.

The parents who created such things go first, and you, in the position of those parents, will also leave. This fractal continues, right? In this fractal method, the soul is not enslaved to it. It escapes. It escapes 100%. And so it finds another fractal. Because the virus must keep finding a host. Right? Isn’t that right? That host always disappears again. Then it has to wander around looking for that host again. But if it goes to the crematorium together, it disappears along with the host. The virus’s life ends. Ah, if I were to talk about it, there would be no end to it, so I have to stop here.

The following is a question asked on behalf of someone else. To Angel Park Jeong-ho from Busan. The government plans to introduce Central Bank Digital Currency (CBDC) starting next January. The plan is to first implement wholesale CBDC through Nonghyup Bank and the Industrial Bank of Korea. While CBDC has the advantages of being fee-free and highly transparent, it also has the disadvantage of potentially intensifying government control and surveillance. For this reason, some criticize CBDC as a “communist currency.” I would appreciate your expert opinion on the introduction of CBDC.

This is a story that has already been discussed. It means that even banks are making financial transactions easier through CBDCs for interbank transactions. Because holding money for a few days generates interest and creates a complex chain of complications, this simplifies that process to allow for faster processing. When withdrawing funds from international transactions, a CBDC can be much faster than a cash transfer. It is simply a payment method. The general public doesn’t need to know about it. It is a payment method for inter-financial transactions, but it is a simplified version of that process. So, what appeared before this for us? Coins appeared, right? Coins. That is also a payment method. It is also a simplified payment method.

However, this is a tax-paying country. In a tax-paying country, there are many ambiguous points regarding that. But since there are no major issues with it, the whole world has reached a consensus. Any country can use it. It cannot be considered true currency. You must not misunderstand that. It is not currency. Don’t even imagine making payments with CBDC yet. We will maintain this with cards for a long time to come. Even with cards, if you lose them, it’s just the end; it’s dangerous. Imagine if the CBDC were to go wrong. It could be risky, right? That is why, going forward, financial transactions could wipe out your entire fortune in a single blow.

There are people like that. There are those who lost their entire fortune in a single blow just from making one wrong phone call. You have to be careful, right? Don’t oversimplify payment methods. You need to diversify them to ensure safety. If you recklessly dive into things like CBDC or cryptocurrencies, your brain might not be able to keep up, right? You could just become broke in an instant. That is why there are many people in places like the U.S., such as Wall Street in New York, who suddenly became penniless. The stock market crashed overnight because they made a wrong prediction.

I thought the stock price over there would go up, so I invested right away, but the company’s core technology was stolen. Stolen. A flaw was caught right off guard. As soon as that came out on the news, the stock price hit zero. It plummeted. I invested blindly after seeing that. So now, there is that person who can’t come back to Korea from the U.S. and is being taken away from somewhere abroad to the U.S., right? You know Mr. Kwon? That’s how dangerous it is. You know? This isn’t a very interesting story.

Next question.
My daughter, who is 35 years old this year, got married last October, but there is no news of a baby yet. She is not pregnant yet, but if I give a blessing in advance to the grandchild who will come in the future, will they come as a precious life free from the parents’ karma? That is the case.

You can give a blessing even if the child isn’t pregnant right now. You are giving it in advance to the child who might come in the future. Then, the child might enter sooner. But that name isn’t necessary. Let the blessing enter our first unborn child. Then, you might hear a strange sound like this, right? No, it’s not the sound we wanted. I didn’t tell you to add harmonies. I mean, this is exactly what can happen. That is the sound of the belly swelling up quickly. So, when this woman gives birth, you would hear the sound of her belly dropping, wouldn’t you?

But if overweight people hear this sound of losing weight, they think, “Ah, this is the sound of my weight dropping.” Wouldn’t that be nice? So, even before pregnancy, ordinary people send telepathic power to their first child, right? “I hope it’s a daughter,” or “I hope it’s a son.” We send that, don’t we? For your telepathic power to communicate even 0.1%, you must have accumulated a lot of merit in your past life. If you want to have a first daughter or a first son, you pour a lot of effort into it in the past, don’t you? That effort is being poured in from the spiritual realm. However, for a shaman, pouring that effort back then is like writing a letter to America, taking a plane to America, and delivering it there. How foolish is that? Isn’t it?

But you can just drop a letter going to America into the post office right here, right? That is meeting a new person. Then, the letter with a stamp has already arrived for the child who will appear in the future. Is that good or not? It is good, isn’t it? So, that is entirely possible. In the spiritual world, if my mother says, “If my daughter-in-law gives birth, blessings will enter the first, second, and third children,” then three blessings have entered. Then, up to the three children, when they are born later—if you look at them and let go of their hands—they have become blessings. Isn’t that interesting? Even though they have no names or anything, if you prepare them in advance like this, it helps them come out anyway. It can be beneficial, right?

Well, it is possible that there are no unreasonable illnesses or things like that.
Because it is already established. Also, if the child’s parents have bad karma, if you give them a blessing and perform the ritual, that karma is extinguished, allowing them to emerge properly. Look at this. A little child comes out with both hands full of bills. They are bills to be collected from their mother and father. Is there anyone who comes out carrying bills like this in both hands? Yes, there is. That is a child who has come to collect debts from a past life. What are those bills? There are children who, as soon as they emerge, are found to have brain abnormalities or blockages somewhere, and the hospital bills amount to the price of several houses. Then, that is the child who brought a lot of bills.

But if you place a pre-blessing right in advance, the bills just fly away. Only children who have paid off all their debts are destined to come into that family. Just imagine them coming with bills hanging all over them. It’s like a death sentence. It’s not just about the money; imagine how much time is wasted, how you’re dragged around worrying, and how you’re constantly going in and out of the hospital. Rather than that, it’s better to just quickly make reservations for the pre-blessing. That is why you can make reservations for the spiritual realm, for the spirit, and for this spiritual world. That is a blessing. It’s like when we make a reservation with a nameplate for the White Palace while our father is still alive, isn’t it?
Even if they are alive, we have to put up the Baekgung nameplate; it makes the same. We have to make a reservation even before they leave.
That spiritual world is endless. It is endless. That is why Sunday is more fun than Saturday.(그런 영적인 세계는 끝이 없어. 무궁무진해요. 그래서 이게 토요일보다 일요일이 재밌는 거야.)

Thank you. Next is Angel Heo Jeong-suk. Shin-in, I am curious about the difference between signs, miracles, and wonders mentioned in the Christian Bible.

Hmm, now, things like that appear frequently in the Bible, don’t they? So, they are referred to as revelations and various other things, right? Just as I mentioned earlier, just as we make reservations for a child yet to be born, all the signs, miracles, and wonders performed to purify, educate, and guide humanity to the right path are expedient means. In Buddhist terms, isn’t it an expedient means? It is a specific expedient means. Water came out of a rock, and it also came out of the Heavenly Palace, didn’t it? It came out, right? As for Moses’ miracle, the place where that water came out is gone now. I mean, that historical site doesn’t exist. So, it could be a fanciful story. No matter how many thousands of years have passed, if water poured out of a rock, shouldn’t there be a place there? There is no spot where that water came out.

So, I’m saying this could have been fabricated. It cannot be a sign. Right? The spot where John baptized, which we are talking about, is still there, isn’t it? That spot exists, right? Most places have them. There are church sites, but the rock where Moses lifted his staff and water came out—water isn’t coming out of it now, and that kind of place doesn’t exist. Is that right or wrong? So, it is possible that all these signs, miracles, and wonders of that time were largely created through oral tradition. They could also have been done as expedients. That is why, if you go to Central and South America now, a treasure trove of signs, miracles, and wonders are appearing. They appear most frequently in Catholicism. You know, right? They say the Virgin Mary appeared. They say blood came out of this and that. It is all like that.

So, is there anything special to pay attention to over there? Since a newcomer has arrived, things like that are just things that can happen when people get deeply absorbed in something; they can see hallucinations. Also, such phenomena can develop in the body.
But that isn’t important. Meeting the newcomer is the most important thing. So, to put it another way, what is everything visible? What is everything visible? A bean sprout is, after all, a bean sprout. You don’t really need to prove it’s a bean sprout, but why go on like that? I mean, where does everything we see go? It goes into the junkyard, doesn’t it? No matter how nice a building is, after a plane blows it up, what is it? It becomes a pile of trash.

Even the homes where we lived happily turned into piles of garbage when we saw them being bombed during the war with Israel. Only the people managed to escape; as soon as the bombs fell, we were living in those piles of trash. Everything was just trash. Everything we saw was trash, but we temporarily arranged it to make it usable. So, what we see is all graphite, graphite. Graphite is pitch black, isn’t it? But if you arrange it in an orderly fashion, it becomes a diamond. Diamonds are graphite, right? Coal is a diamond. If things are jumbled up without order, it is a pile of garbage, but if you arrange that order well, it becomes a diamond. If we go to look at a house and it is perfectly organized and sparkling, that is a complete diamond.

But imagine going to a house where the items are exactly the same, yet everything is a complete mess. Then it’s a junkyard. So, we are like a diamond that has been neatly organized in a junkyard. That is what is missing. Aside from the spiritual aspect, everything else we can take from here is trash, but what do we produce every single time? What we produce every day goes down the sewer. It’s filth, filth. We are creating filth residue. So, we need to escape from this filth residue, but the foolish ones are those who cannot escape and remain inside until the moment the virus inside our bodies enters the crematorium.

So, we are people who have taken every possible measure to prepare for escaping Earth and the Planet, but are those ordinary people watching my lecture standing by those measures? They are destined to be dragged to a crematorium and burned in temperatures of 3,000 degrees. Not long after. But they are sitting there unaware of that. Is that even possible? But then I come in and say, “Hey, you guys are going to the crematorium on such and such a day. Stop it. Escape quickly.” And with that, I drag them to the White Palace. So, you are lucky, you are lucky.

I will move on to the next question. Angel Kwon Seon-je, humans cannot remember their past lives when they die and are reborn as humans, but do ghosts remember their past lives?

No, humans cannot remember their past lives. Even though they cannot remember their past lives, when I insert an angel, I can ask the angel and find out, right? They can know everything. They can dig into every lineage. You are all proving that, aren’t you? However, ghosts know all past lives. That is why if a ghost does not know its past life, it is not a ghost. You understand what I mean, right? Oh my, imagine I was a princess in my past life. When I went to visit the palace where I was a princess, no one recognized me. Whether I opened or closed the door, no one looked at me; there was nobody there. But the people were having fun among themselves, making a huge fuss. They were laughing hysterically, and even when I went over, they didn’t look at me. Who would recognize a ghost? So, I touched my palace, and while I could feel it, who would recognize me? Of course not. That is the terrifying part.

This is the world of ghosts. So, imagine your ex-lover is living there with another man. “Honey, I’m here. Can’t you see me?” They can’t see me. Right in front of you, they’re kissing and acting all lovey-dovey with the lover they’re seeing now. What on earth is this? That is exactly what torments a ghost. You understand what I mean, right? No matter how many times you go to find your ex, they find you sleeping soundly with another man all the time, and they won’t even look at you when you come near them. It’s enough to drive you crazy. Ghosts don’t feel pain if they don’t know their past lives, but ghosts are designed to make you feel pain by knowing them. They’ve made you feel that pain. Just think about it. Ignorance is bliss. Knowing turns into a disease. Knowing becomes a trauma.

Imagine a daughter whose favorite dad is having an affair with a very beautiful woman. Unaware of this, she goes to a hotel with her lover. Just then, her dad comes out of the hotel room with her high school friend. “Dad, why are you here?” she asks. “Oh, I’m coming back from going with a guest. That kid next to you is my friend, Dad.” Would this become a trauma or not? It won’t disappear from her brain for the rest of her life. From that point on, her dad is forever erased from her memory. He gets erased. It would become a trauma, right? So, memories like this become trauma. They enter into long-term memory. I mean, they enter into long-term memory.

A man and a woman went to a hotel or motel to sleep during college, and as they were leaving, they ran into their assigned professor in the hallway. But the person coming out with the professor was their friend—a classmate. So they quickly turned their heads to avoid him. Unaware of this, the two of them walked away huffing and puffing, laughing hysterically. I almost fainted. I really did. Did that become a trauma for them or not? But then they realized that he kept getting A’s, while they were getting C’s. So, he crawled into a good big corporation, while they couldn’t get in. Isn’t that fascinating? That’s how life gets twisted in such strange and peculiar ways. Is it fun?

If you don’t know this, your father looks beautiful to you. Is that right or not? It would have been better if she hadn’t known what her father was doing that day, but knowing it became a disease. That doesn’t mean her father is a bad person, though. Right? But later, a few days later, when she went to school, something extraordinary had happened. Apparently, that day, her university had gone to investigate the situation regarding the hotel. So, the professors were there with the students and were on their way out to eat. So, did this daughter see her father as a bad person or not? Well, there were already several professors and students there. She was having an affair and went to a hotel with her lover, and she witnessed it, but she didn’t know the truth; she misunderstood based only on what she saw. This could happen, right? It could, right?

Yeah, later, while arguing with my dad, this remark just popped out. Because I talked back to him, he said, “Is that how you treat me?” That day, our university was taking that place as a research subject. “Hey, let me show you. Pull out a photo.” It showed the professor and his students standing right there. “Hey, they said let’s meet up for lunch, so we were on our way out.” “That could happen, right?” So, we can’t know the whole picture. We are creating anguish at the midpoint, trying to figure out which is real and which is fake. Got it? Once I said that, my dad looked good again. So, isn’t the brain fascinating? It is interesting.

The following is a column written a long time ago in a newspaper by Archangel Ko Tae-yeon of North Carolina, a leader of a certain religious organization. It states that if you go to New York, there are people whose telepathic waves differ from those of Earthlings, and they primarily work in the IT industry or fashion design. He mentioned that when he senses these people with different telepathic waves, he gets startled and moves aside. It is said that aliens have already entered and are living in the souls of some Earthlings. Is this information accurate?

You guys are just writing a fantasy novel. When we go to America and look at Americans, they do look a bit like people from outer space, don’t they? Right? Or not? If they start scribbling and shouting in English, are they really Earthlings? To us, they look like really strange people. But those people can sense that. Now, imagine an Indian person is in China or America. Indian people have a peculiar mantra, you know? Mantras. So when they act according to that mantra, chanting those incantations, it looks exactly like an alien is speaking. Isn’t that right? That person is clearly an English speaker, but suddenly they start chanting Indian mantras. Then you might think, “Are those people aliens?” In America, that is possible because languages ​​from all over the world have come here and are all mixed together in a chaotic mess. Got it?

But if my grandmother in the countryside goes there and chants “Wooden Avalokitesvara,” is that some kind of alien sending a signal to outer space? You can see it that way, right? It’s exactly the same. So, there is currently no such person. That story keeps coming up. I am the very witness. That it cannot exist. So, that is also mentioned in our laws. You know the law of conservation of mass? The law of conservation of mass. If aliens apply this to it, a form of disease appears. A form of disease. It is a desperate struggle to return mass to its original state. Because the law of conservation of mass applies to humans.

So, for a person to be normal, there must be a single soul in this brain. However, two shamanic spirits entered. Then, wouldn’t there be a desire for the mass to return to its original state? That is why mental disorder manifests. Along with the mental disorder, schizophrenia sets in. For example, there was a man who was a top student at Seoul National University whose older brother suffered from schizophrenia. He had schizophrenia, yet he went to Seoul National University and excelled academically, while his brother graduated from a provincial university and was constantly plagued by his mental illness. So, instead of graduating from Seoul National University and succeeding in life, he spent about 20 years ruined supporting his brother. That can happen, right? You can suffer the consequences. Even his parents at home were desperately asking him to do something about his brother, but could that really work? No, it couldn’t. Schizophrenia causes the person to suddenly start talking nonsense, jump back and forth between different worlds, and behave in all sorts of ways.

So, you’ve ended up mingling with a ghost. You know people like that? You know those people who quickly get a ritual performed and become shamans, right? When you acknowledge and accept that symptom, the two of them can interact simultaneously in one body. But that isn’t an alien. It’s a ghost. It’s a local ghost that attaches itself. A ghost from the galaxy can’t attach itself. Their cycles don’t match. Okay. Sundays are the most fun, aren’t they?

I have another question, Warrior Heo Jeong-suk. In Luke 16, it says to make friends with unrighteous wealth. I have always wondered what that means, ever since I was a Christian. I am truly curious if it means to make friends with money obtained through fraud and embezzlement.

So, play Luke chapter 16. I’ll explain it to you. Play Luke chapter 16. It says to make friends with unrighteous wealth. Play the video. Aren’t you playing the video? Read the entire chapter 16 right here, right? You see it appears as a sentence, don’t you? Find the Bible verse. You need to look closely at this sentence. That is why, when you talk about the Bible, if you cut the beginning and end out of context, it cannot be interpreted. So, you have to put the beginning and end together.

Luke Chapter 16

It will be here. If it is, read it. Why isn’t it in Luke 16? Look it up, look it up. Read it. Even if you look it up now.

It starts from Luke 16:1. 1] He also said to his disciples, “There was a rich man who had a steward, and the master heard that the steward was wasting his master’s possessions. [2] The master called him and said, ‘What is this I have heard about you? Give an account of your work, for you will no longer serve as steward.’ [3] The steward said to himself, ‘What shall I do now that my master has taken away my office? I cannot dig, for I am ashamed to beg.’ [4] But I know what I shall do, so that after I am stripped of my office, they may welcome me into their own homes.’ [5] So he called all those who owed his master money, and to the first one who came, he said, ‘How much do you owe my master?’ [6] He said, ‘One hundred measures of oil.’ He said, ‘Here is your certificate, sit down quickly, and write fifty.’ [7] And to the other he said, ‘How much do you owe?’ He said, ‘One hundred measures of wheat.’ He said, ‘Here is your certificate, and write eighty.’ [8] The master praised this dishonest steward, because he had acted wisely. For the people of this generation For sons are wiser in their own generation than the sons of light. [9] I tell you, make friends with the wealth of unrighteousness. This is the message

Yeah, that comes out, right?

Then when you pass away, they will receive you into eternal dwellings. [10] He who is faithful in very little is also faithful in much.

Now, have you grasped the meaning of this? What is it? What do you think it is? I tell you, the master has praised this unjust steward, because he acted wisely. These children are wiser in their own generation than the sons of light. I tell you, make friends with unrighteous mammon, so that when it is gone, they will welcome you into eternal dwellings. He who is faithful in very little is faithful in much. So, this is the story of the talents. If someone was given talents, was there anyone who buried them in the ground, promising never to do anything bad or unrighteous? There were, right?

Then, that person is saying that doing business is unjust. Yes, you should hide the money God gave you righteously, just in case it disappears. Business itself is unjust. It means making a profit. It is unjust. Yet, the person who did business is called a faithful servant. The Jews are good at business. Are the Jews on earth or something? They sit there and trade money with the money of passing merchants. That is why finance originated from the Jews. That is why Wall Street in the U.S. is dominated by Jews, isn’t it? That is exactly what I am saying. Do you understand what I mean? So, I tell my friends, “You are making friends with unjust wealth.” They have taken over the whole world. To say to make friends means to expand all commercial spheres of the world.

So, use that wealth to make friends, and when that wealth is gone, they will welcome you into eternal dwellings. Do you understand what that means? Once that wealth is fully produced in the right way, has that person contributed anything or not? Who comes later? God comes, right? If the owner comes and says, “Give it back,” should you give it or not? If you give it, do you receive blessings or not? You do. So, the message is to make friends and do business with unrighteous wealth. Right? That is not a righteous act.

So, the servant entrusted with the talents—that disciple—questions his master, asking, “Master, is it good to use this to do business and make a profit? And why don’t you just keep this? Why are you trying to increase your money by selling it to this person and that person?” Right? That shows a lack of adaptability to reality. Reality is about whether you should do it or not. “Let’s pluck the fruit from the tree. Isn’t that stealing? We should leave the rice as it is.” That in itself is stealing. “Oh, someone is picking and eating apples from a rice tree. What does that have to do with the apples? Why is he eating something that isn’t a tree?” It can happen, right? It may look like stealing, but with the money God gave you—the talents—you can buy an apple orchard.

So, if the apples increased there, it is unrighteous wealth. Then, if he made a profit, selling a box of apples for a certain price and becoming rich, God comes and says the owner did well. That is why the owner is compared to Heaven. Therefore, that must be viewed as normal. You may view making a profit in business as unrighteousness, but that is unavoidable. It is acknowledged. However, there is always room for controversy here. Isn’t that right? The master said, “The unrighteous steward has acted wisely.” And it says something like, “These sons were wiser in their own generation than the sons of light.”

So, we shouldn’t view business as something inherently bad. It is something that cannot be avoided. For example, if you go to Germany, you’ll find a quote by Karl Marx written in a university. He said he would create heaven, but instead, he created hell for the communists. You understand what that means, right? He explained to people that he would give them heaven, but when they actually went there, it turned out that Karl Marx’s claims had created hell. Right now, people are starving and fleeing places like North Korea, aren’t they? So, what was Karl Marx’s theory? He promised to create heaven—communist ideology. But it turned into hell, so everyone is fleeing. People are escaping from Ukraine and everywhere else, fleeing from North Korea and all that, aren’t they?

So, what is this? Theory and reality have become the opposite. Karl Marx’s argument regarding heaven and hell—if you go to that university in Germany, what is it—is written there. It is Karl Marx’s story. It is… well, it’s been a very long time. That university in Germany… what is it? Humboldt University. Humboldt University. Look up Humboldt University. Humboldt University in Germany. What Karl Marx said back then was, what should I call human philosophy up until now? It was interpreting the world. In other words, Karl Marx was saying that all philosophy had merely interpreted the world without being realized. But his philosophy, he argued, is that future philosophy will move the world. That is his argument. It is written at that university. Later, what did philosophy say about the world up until now?

You said it was an interpretation of the world, right? The point is that all philosophy up until his arrival merely interpreted the world. But he claims that his interpretation changes the world. So, he said that his theory of heaven would eventually be realized in the future. But was it realized? The theory of establishing heaven created hell. That is the result people got regarding Karl Marx’s theory. So, if we apply this to Christianity, it means that until now, Christianity has only interpreted the Bible. But the Messiah who is coming will reveal the reality of the Bible. You understand what I mean, right?

So, when comparing Karl Marx and Christianity, you can say it that way, right? There is a similar problem between Karl Marx’s theory and Christianity. Why has Christianity, until now, only interpreted the Bible? Interpretation. Whether it was providing free meals to neighbors or doing all sorts of other things… So, just like Karl Marx’s theory, the point is that religion up until now has ultimately corrupted the world. Karl Marx promised to create heaven, but instead created hell. This religion, too, kept interpreting only the Bible and Buddhist scriptures, and as a result, the world became corrupt and a mess. Right?

So, because theory and practice were constantly swarming around interpreting the Bible and the Tripitaka, the children became alienated, and the world became completely corrupt. What I mean is, studying and scrutinizing the Bible is of no use. You just need to give water to the thirsty. Oh, I mean, why is theory so complicated and messy? Why is it so messy? You should just give food to the needy, rescue travelers who are injured, and save those being robbed. Why are there so many laws—660 or so—that you measure people by the neck, while completely ignoring the truly pitiful? That is the problem with Jewish thought. I pointed that out, didn’t I?

So, if we apply Karl Marx’s theory to Christianity, Paradise becomes Earth, and Heaven becomes the earth. If we follow Jesus’ words exactly, they just translated and read those words over and over again. But the problem is, there were no practitioners. Did it become Paradise? They created a fallen 21st century. That is why the Messiah said, “I have come. I have come.” Yes, I am not bound by such interpretations. What? Go out and put it into practice. Since I was twenty-one, I did a lot of things like free meals, right? After doing that, I am here to build the Palace of Heaven, the New Jerusalem, for the people, aren’t I?

So, religions up until now have been bound by the interpretation of scriptures. But the God-Man of the future has come, right? Is the God-Man bound by the interpretation of scriptures? No. He simply grants a visa to Heaven through his actions. Clack, clack, clack. How realistic is that? Those who can’t even grant this visa, you see. They are always interpreting, probably interpreting. Making their heads tangled. That’s why even the scribes are constantly controlling actions with those 660 or so rules. While controlling them. When they see a man who has been robbed, they just walk away. Those who lack those 660 or so of Moses’ laws take him in and treat him. Is that right or wrong? So, that law, that doctrine, turns people into those without tears or compassion.

Those doctrines of Buddhism and Christianity eventually lead to theoretical interpretations upon interpretations upon interpretations, creating only complex ripples, and ultimately, they fail to translate into action. Do you understand? That is why people are gradually drifting away. They are falling behind. In a country with a per capita income of $30,000, it is rare to find people who consistently attend church or temples. However, when the income was $10,000, many people went. When income was below $10,000, attendance increased like wildfire. But once the per capita income surpasses $20,000—reaching $30,000 or $40,000—people go to church only twice a year. In Europe, people go when someone dies, and if it were a year, that would be twice in a lifetime—just for a wedding and a funeral. Of course, they go three times in a lifetime: when someone is born and to be baptized. So, they go about three times and stop going. The church has become that, and that is how society has become.

So we must bear Karl Marx’s words in mind. It was only the ideal. In reality, he created hell
. So, if this religion had truly been as it is—if it were true to their words—it should have been a paradise on earth. But here, it is a battlefield everywhere. Forget about enemies, let alone loving them; it would be enough if they just didn’t wage war, but they smash things, bomb, and wage war whenever they feel like it, right? This is not religion at all. Yet, those people are all deacons, elders, and leaders of the religion. Go to a place where a war is taking place. The Jews, those bombers, and even the fighter pilots are Christians. There are Buddhists, too.

Is there really a soldier who would say, “Just go and drop the atomic bomb. The person who took it and killed over 100,000 people is a believer? What do you think? This is unacceptable. How can we possibly kill the children of God?”
There is simply no such thing. That is why I went to Vietnam. When I went to Vietnam, it was a gold mine; they just shoot people to death. You get it, right? You just shoot Vietnamese people and get a medal for being a Viet Cong. There are no national IDs, nothing. There is no such thing as a “Viet Cong” ideological certificate in Vietnam. Right? How many heads are there on the dead bodies? They calculate that, and a military merit medal is issued. So, who do they kill? They go in and just shoot defenseless women indiscriminately, kill them, and just count the heads like we used to catch grasshoppers in the old days, take a picture, and receive a medal.

Did I really go to Vietnam? We must be careful. We have committed many sins. We shouldn’t act like that. You shouldn’t go to war and covet medals. Of course, there are people who received medals for fighting, but there must be those who unjustly sacrificed lives, right? Do you understand why I came? Religion puts up theories like this Karl Marx theory—that is why we call Karl Marx and religion opium, isn’t it? That is what is dangerous. They just put forward theories, but later on, no one knows whether they went to heaven or not, right? They don’t even know where their own fathers and mothers are. They don’t know where the pastors they used to attend have gone. They all assume they went to heaven. Did they? Since I am here, that truth will be exposed. So, I have come to show you all.

A wall inscribed with a quote by Karl Marx. This is a mural on the wall of Humboldt University in Germany. It’s written in English, right? A wall inscribed with a quote by Karl Marx. A quote by Karl Marx. “Philosophers have merely interpreted the world in various ways. But the important thing is to change it.” It goes like that, doesn’t it? That was Karl Marx’s argument. And they’ve written Karl Marx’s quote right here. Isn’t that right? So, why did I come here? I’m not just changing it; I’m completely transforming it, right? I’m taking action, right? So, this is the Karl Marx University in Homburg, Germany. It’s written on the wall at the University of Homburg. It’s been a long time since I thought of this, too.

Try applying this to this. Up until now, religious leaders have merely interpreted it as making humanity happy. However, the important thing is that humanity has not changed. It has fallen. If you apply that, that comes out, right? It is exactly the same. Up until now, religion has only been interpreting scriptures. They have only interpreted them. If they had put that into practice, 80 billion people would be in paradise right now. Is that right or wrong? They didn’t. They didn’t. Go to Africa. Did they do it? They drink rotten water from streams, can’t eat proper meals, and see children with their legs completely crushed and bones exposed. And yet, we are still here.

The reason I keep thinking about Karl Marx is that if you apply what he says directly to religion, the answer becomes clear. Religions have merely interpreted the world in various ways; they have only interpreted scriptures in various ways, not the world itself. However, the Divine Man does not interpret scriptures. He changes the world. That is absolutely right. This famous quote from Humboldt College is the only excuse I can offer.
You know how I read Karl Marx’s books back in the day? At Humboldt University in Germany, they currently mark Karl Marx in that way. They made a copper plate. If you ever get the chance to go to Germany, you should check it out, just like I did.

If you go to Humboldt University, my fingerprint is stamped on that copper plate. Even Humboldt University is hard to memorize, but think of it as tightening a bolt at home. If you think of it this way, you won’t forget. I need to make associations to memorize anything. Hum, Hum, tighten the bolt. Hey, why are you shaking your house so much? Tighten that bolt. Humboldt, right? So, the point is that the Earth only taught you how to tighten the bolt, but it has left the bolt loose. You should be tightening that bolt, but instead of tightening it, it just keeps explaining things like “turn it left.” And “turn it right”—it just sits there explaining things like that. But then, a real boltsmith comes and just tightens it for you.

It’s not just a matter of making things up; it’s the reality. So, if you apply this to religion, my words fit perfectly. Up until now, all religions have merely interpreted scriptures. But when the Divine Being arrives, that interpretation becomes meaningless. He simply embraces and heals people, releasing their craving—their yearning. What do you call that yearning? He releases their longing.

desire
conflict

And what else does he do for those people? He resolves their conflicts. Craving—human craving and human conflict—this is what we are currently in conflict with. There is also something else we crave. Something we desperately desire. This is conflict. We are currently in an era of chaos, aren’t we? The one who resolves these two things simultaneously is the Messiah. I am here, aren’t I?

This interprets this, but it doesn’t tighten the bolt. It’s just spouting nonsense exactly like Humboldt. That is why there is a real reason why Karl Marx told you to write at this Humboldt University. Humboldt University follows Karl Marx. Karl Marx accurately pointed out the modern era. Next question. So, in the desert, this is extremely important. In the desert, this is important.

thirst

Thirst. It is dying of thirst. I mean, the thirst is tremendous. That is why, when traveling long distances across the desert, they would take a deer—a small one. Then, if the deer got thirsty while traveling, people in the past would say this. Deer find water incredibly well. If a deer is thirsty and doesn’t drink water, the word “thirst” comes from the deer itself. When a deer is thirsty, its neck is a bit long, isn’t it? The deer dies. It staggers. That is why deer have such a keen sense of smell for water.

So, when traveling through the desert, camels can’t find water. They know they can drink if they have something, but they don’t know where the water is. That is why deer, just like a deer searching for water when thirsty—you know how there is a saying about a thirsty deer looking for water? Deer have an uncanny ability to spot water. So, when searching for a well, they take a deer with them. The deer goes to the sandy spot in the desert and digs with its hooves, and water appears right there. Do you understand? That is why, in the old days, when traveling through distant deserts, merchants would take a deer with them. Whenever they were thirsty, they would let the deer loose, and it would go to where the water was and dig. If they dug there, water would come out.

I keep you from dying of thirst. And then, there is something else here. Right now, what are we thirsty for? It is thirst. We are currently thirsty for money, and we are thirsty for all sorts of other things.

Thirst Syndrome
Kudzu Thirst

This is thirst. You only need to take care of your thirst and water, but this craving is like craving your children to get married. You crave it because your salary isn’t going up, and you’re struggling to make ends meet—that is craving. Because of this, craving is becoming a serious illness right now. You are craving. Right? I mean, there is an auction coming up until tomorrow. You are craving to know how much money you need today to handle this and that. That is craving. The urgency has been attached to the craving. This is truly something. It is different from craving. With that, you have some time. There is time for conflict. Craving has no time. Do you understand? That is why I came here—because of your craving.

The New One did not come because of your level of longing. The New One did not come because you were in conflict. He did not come because you were thirsty. It is that this thirst—this very thirst—is now too urgent. Therefore, the time when the Messiah comes is a time of thirst. Everyone says different things. They are all different, but what I value most is that you are in a state of thirst. This is the diagnosis report for all of humanity. You are afflicted with the disease called thirst. But once you meet me, receive blessings, and receive the nameplate, that thirst disappears. And when you arrive at the Heavenly Palace, right? The thirst is completely washed away, and once you go and drink the mineral water, you will be blind to everything. Ah

Oh my, just as I drink the mineral water and head to the White Palace Stone in the main palace… Ah, this is paradise. This is the White Palace Station. Now, let’s sing the White Palace Station song. There is still time left, right? I go this way and that, bouncing here and there. This is a story without a plan. We haven’t really talked about anything here, have we? However, this is the kind of answer that can come out of my question.

I will share just one or two testimonials, and then I will sing a promotional song for Haneulgung.

You never know what might come out of a rookie’s mouth.

This is a previously shared case study. It concerns Angel Bae Gyeong-hee, who lives in Jeju. Angel Bae was worried because her lease was set to expire this coming September, and the deposit she had to repay had dropped by approximately 40 million won compared to current market rates. Not only had all real estate prices fallen, but there were also no transactions at all, leaving her in a state of distress. With absolutely no transactions for either leases or sales, the deadline approaching, and the current tenant even resorting to threats, I advised her to quickly accept the command from Shin-in. After she deposited a consultation fee of 100,000 won into the Blessing account, I immediately connected her to a phone call. Just two days after receiving the command on July 13th, a message arrived yesterday, July 15th, during the Saturday lecture.

Although the property was sold for about 10 million won less after a sales contract was signed, a miracle occurred in just two days when there had been absolutely no transactions. As I listened to the lecture, I felt so much joy and gratitude, and I once again sensed the awe-inspiring power of the Divine Being. You are the Divine Being who is right beside us, transcending time and space with the power of the Word to show, prove, and confirm. I am Jeon Chae-hee, Archangel and Director of the Namyangju Spirituality Center, deeply moved; the reality of being able to utter the very name “Divine Being Heo Kyung-young” every day feels like a dream. July 16, 2023

That is something that only happens to those who work hard. Hmm, just because a cynical person tries to sell quickly doesn’t mean it will work out fast. Everyone is different, aren’t they? What does that person who doubts a newcomer’s abilities even know?
People like this are going to get into big trouble. You can’t just hope for a stroke of luck while doing that. You absolutely must understand the newcomer properly. A newcomer is not someone with common sense, nor is they someone who speaks like an ordinary person. Everything is rational and systematic, and in the end, it proves that what I say is always right.

The following is a brief personal experience. Angel Jang Geum-jin, I am submitting this testimonial. My car’s windshield displays the driving speed, but on December 23rd—a week and ten days ago, right?—I suddenly noticed that the speed was not appearing on my way home from work. I immediately stopped by a car repair shop that was open at night, but the shutters were down. Reluctantly, I decided to visit tomorrow and drove home while repeatedly chanting, “Shine brightly.” The next morning, I sat in the driver’s seat and started the engine, and lo and behold, the speedometer appeared! Oh my goodness! In that moment of surprise, I repeated “Thank you, thank you” several times, and the speedometer has been displaying without any issues to this day. I am infinitely grateful for the power you have granted us, and I am infinitely grateful again for letting me know that you are a divine being.

The Philosophy of Existence and the Path to Transcendence

1. The Significance of the Sky Temple and the Elixir of Immortality
   Welcome to the Sky Temple, a sacred place where the energy of the 12 billion light-year-distant White Palace converges. Stepping upon this ground initiates a transformation in your fortune and destiny. Today marks the first Sunday lecture of the New Year. When the name Huh Kyung-young is inscribed on any substance, it prevents decay. This is why we consume “Elixir of Immortality” (불로유), milk bearing the name Huh Kyung-young or a photograph of the God-man, to strengthen ourselves spiritually and physically. Furthermore, the “White Palace Spring Water” (백공 광천수), which erupted from the Sky Temple’s well by the God-man’s command, has generated numerous testimonials as it penetrates the throat and skin cell membranes. This Elixir of Immortality and the White Palace Spring Water serve as proof of the God-man’s divine nature, demonstrating the unified field that Einstein so diligently sought. Today, the God-man Huh Kyung-young, who governs the cosmos, hosts the 388th Sky Temple event to communicate with us.

2. The Symbolic Offering of Flowers and the Wisdom of Timeliness
   There is one individual who will offer an orchid pot to the God-man today as an expression of gratitude. Ambassador Lee Hae-yoon, representing Asia, has presented a flowerpot to the God-man. Happy New Year. This is the first Sunday lecture of 2025. Those who offer flowers at this inaugural lecture are truly blessed. The intention behind the offering is paramount. Two individuals, Seo Jeong and Lee Hyang-soon from Daegu, offered flowers at this first Sunday lecture of the year. This is highly significant. Throughout the year, there are 54 lecture days. To be the first to offer flowers on the inaugural day ensures remembrance. The Japanese and people from Daegu are astute; they seize such opportune moments. Korea is a remarkable nation, surrounded by three seas and a river on one side. It is not an island, yet it is connected to the continent. The Amnok River and Duman River, with Baekdusan Mountain nestled between them, form a vital connection to China. This “urinary tract” (소변 줄기) or “peninsula” (페니실라) signifies our inherent strength. If we were isolated like Jeju Island or Japan, we would be a mere landmass. However, Baekdusan Mountain, akin to a urinary tract, connects us to the continent, forming a terrestrial bloodline. This lineage extends through famous mountains like Geumgangsan, Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, and finally to Bugaksan, which culminates at the site of the Blue House.

3. Geomantic Interpretations of Seoul’s Topography
   The mountains of Korea descend from Baekdusan, branching out like octopus legs. The central division encompasses Gyeongbokgung Palace. The Taebaek Mountain Range extends from here, with further divisions at Haeundae and the Noryeong Mountain Range. This topography resembles a human figure, specifically a horse, with the mountain ridges forming its ribs. Seoul occupies the position of the stomach. Bugaksan is the terminal point of this mountain range, with Muhaksan to its right, representing the White Tiger. The left side, the Azure Dragon, is significantly weaker. If a royal palace were built here, the queen’s family would exert dominant influence, as the female side (Inwangsan and Muhaksan) is exceptionally strong. Powerful clans would surround and control the king. However, Naksan, located behind Dongdaemun, represents the weak Azure Dragon of the royal palace. Muhaksan, where I once camped, is a double-layered mountain, signifying the strength of the White Tiger. This imbalance, where the female side is dominant, is why the Joseon Dynasty could not endure beyond 500 years.

The monk Muhak advocated for building the palace facing east, towards Japan and America, which would have made Inwangsan and Muhaksan the Azure Dragon and White Tiger, respectively, with the Azure Dragon being longer and stronger. However, King Taejo Yi Seong-gye and Jeong Do-jeon insisted on facing south, towards the populace. This disagreement ultimately led to Jeong Do-jeon’s demise, and the palace was oriented southward. The mountain lineage from Baekdusan—Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, Bugaksan—forms a ten-generation genealogy. Goryeongsan, the seventh generation from Baekdusan, is akin to a great-great-grandfather, hence its name, signifying “lofty” (高) and “spiritual” (靈). This profound geomantic insight was not easily perceived.

4. The Ultimate Purpose of Life: A Dignified Demise
   From the moment of birth, humanity embarks on a journey towards death. Our ultimate mission is to learn how to die well. The most challenging aspect is to depart with dignity before our children. A life lived poorly can lead to humiliation and estrangement from one’s offspring in old age. It is incredibly difficult for children to care for elderly parents who are completely dependent. Therefore, a blessed death before one’s children is paramount. My mother’s passing, though I was young, left an indelible impression. Her final moments were extraordinary, witnessed by several villagers. I cannot fully recount the details, but her unique departure was profoundly significant. We are constantly racing towards death, and we must resolve the enigma of death before it arrives. We live to die well. Many individuals face neglect in their final days, even from their own children. This often stems from a lack of preparation for a beautiful death.

The greatest sages meticulously prepare for their passing. Monks, for instance, strive to cultivate virtuous disciples who will properly cremate them and erect a stupa (부도) to house their relics. This is considered the highest honor. They seek disciples who will attend to their needs until their last breath. Even enlightened individuals grapple with the complexities of death. Some monks, without a permanent temple, wander until their final moments, facing indifference and lack of recognition. This foreshadows a lonely afterlife as an anonymous wanderer. However, those who come to the Sky Temple are blessed, for they have made perfect preparations for the afterlife.

5. The Sacred Geography of My Birthplace
   My mother gave birth to me in a tent in Seoul, in a unique location in Junggok-dong, across a stream. This stream, Jungnangcheon, is named for the “tears flowing from the center” (中浪川), a profound ancestral naming. The Samgaksan Mountain range, when viewed from an airplane, resembles Jesus crucified on a cross. Some have even likened it to Kennedy lying down, but it is truly the image of Jesus. The peaks, like Baegundae, form a crown of thorns. Dobongsan Mountain, with its twelve peaks, symbolizes the twelve disciples weeping around Samgaksan. The tears flowing from this scene form the Uicheon Stream, meaning “ox’s tears” (牛耳川). Further east, Suraksan Mountain, with its ten peaks, represents the ten disciples of Buddha, who is depicted in a state of nirvana. The tears of Buddha’s disciples form the Sanggye Stream, meaning “tears from the heavens” (上溪).

These two streams converge at Junggok-dong, where I was born. This confluence, Jungnangcheon, symbolizes the meeting of East and West, representing the tears of Jesus, the tears of heaven, and the tears of Buddha. The Jungnanggyo Bridge, beneath which I was born, connects these two worlds. This signifies my role in unifying all things, holding the “unified field” (통일장) that encompasses the entire world. Uijeongbu City also has a stream that connects to this system, signifying the convergence of three streams—human tears, heavenly tears, and Buddha’s tears—at Jungnangcheon.

My birth coincided with the Korean War, and my father passed away six months later. The timing of these events, including the eruption of our spring water, is precisely calculated. Recently, the spring water pipe froze and burst, causing a leak and reducing the water flow. This will be repaired soon. My mother’s passing was also extraordinary. She had been ill, but on her final day, she locked herself in her room, refusing food. When she unexpectedly opened the door, she asked for me. I was only four years old. She changed into white clothes, combed her hair, and sat upright. Then, before our relatives, she bowed to me five times, instructing them to treat me as she had. This instilled fear in the villagers, who then treated me with reverence. She then asked everyone to leave, saying someone had come to take her. Shortly after we left, she passed away. Her departure was unique, marked by dignity and a complete absence of pain. She was aware of her purpose in giving birth to me and why she had to leave. This act of bowing was a profound message, indicating that I was not an ordinary child.

My childhood friends, including a son from the LG Group, have visited the Sky Temple and wept, recalling my early life. Even successful individuals, chairmen of major corporations, shed tears upon seeing me, reflecting on my upbringing. My father was also exceptionally handsome, a trait I inherited from my mother. Meeting me is an extraordinary stroke of luck. My birth occurred in a state of “immovable tranquility” (여여부동의 경지) and “radiant earth” (토계 방광의 경지), a profound geomantic setting.

6. The Illusion of Size and the Microcosm of the Human Body
   The question of “birth and death” (생사), “coming and going” (왕래), and “great and small” (대소유무) is only relevant when there is a point of comparison. Without a reference, these concepts lose meaning. To a virus, the human body is an entire universe, a vast space with intricate networks like nerves and blood vessels, akin to highways. A single parasite from contaminated food can infest the brain, causing immense suffering. The human body is a boundless cosmos to these microorganisms. Just as we view Earth as a speck from space, these viruses perceive our bodies as their universe. Medical advancements, such as nanorobots, aim to navigate this internal universe for healing.

The “Samilsingo” (삼일신고), a foundational text of the Korean people, states that the blue sky is not truly heaven, nor is the dark expanse above. Heaven, in its true essence, has no form or substance. It is merely a space composed of four elements: oxygen, hydrogen, nitrogen, and carbon. Stars exist, but the space itself is formless. This philosophical insight reveals that the entire universe is a manifestation of the divine. The creator is the created, and the created is the creator. Humans, as created beings, also become creators, constantly generating new life. This intricate interplay of creation and existence becomes increasingly complex at both microscopic and macroscopic levels.

The concepts of birth, death, and relative size are beyond human comprehension. The universe is a “void” (공), and when we perceive it as such, it becomes a void. The creator, when viewed through the eyes of the created, also becomes a created entity. This cyclical process of creation and recreation is continuous. This principle is known as “reflection of light” (해광반조), a constant introspection. Can an ant or a dog comprehend this? When I send something to the void, the universe itself becomes a void. This interconnectedness, where the individual void (아공) leads to the universal void (법공), and ultimately to the void of all things (개공), is a scientific enigma.

This fractal nature of existence means that what appears as a vast system from one perspective is merely a tiny fraction from another. To the viruses within us, we are but a temporary dwelling, destined to decay. They seek to escape before our bodies are cremated, just as we might seek to escape Earth for another galaxy. They strategize to exit through sweat pores, particularly in summer. Our bodies are their universe, and they strive to avoid the “hellfire” of cremation. Those who fail to escape are trapped in this “hell of no escape” (무간지옥).

The human body is an incredibly complex and mysterious creation. The blueprint of a single human body would exceed the size of Earth if fully mapped. Yet, humans create new life instantaneously without such a blueprint. This cycle of creation and departure continues endlessly. The soul, however, is not bound by this fractal system; it escapes to find another host, just as viruses constantly seek new hosts. Cremation, for the virus, signifies the end of its existence.

7. The Nature of Digital Currency and Financial Prudence
   The government’s plan to introduce Central Bank Digital Currency (CBDC) is a topic that has been discussed previously. CBDC facilitates interbank transactions and international remittances, offering efficiency over traditional cash transfers. However, it is not a true currency in itself. While it offers advantages like transparency and reduced fees, it also raises concerns about government control and surveillance, leading some to label it “communist currency.” For the general public, its direct impact is minimal. We will continue to use cards for a long time. CBDC, like cryptocurrencies, is a payment method, but it presents risks. A single mistake can lead to the loss of one’s entire fortune. Therefore, it is crucial to diversify financial transactions and prioritize security. Recklessly engaging with new payment systems like CBDC or cryptocurrencies can lead to sudden destitution, as seen in cases of stock market crashes.

8. The Power of Pre-emptive Blessings for Future Generations
   It is possible to bestow blessings upon a child even before conception. This pre-emptive blessing can ensure that the child is born free from negative karma and arrives as a precious life. The intention to have a son or daughter, often accompanied by fervent prayers, can be seen as a form of “spiritual energy” (염력). However, connecting with the God-man is akin to sending a letter directly to its destination, bypassing arduous journeys. A pre-emptive blessing ensures that the child, upon birth, carries the mark of this blessing. This can prevent illnesses and resolve karmic debts with parents. Children born with “invoices” (청구서) in their hands, representing past debts, often incur significant medical expenses. A pre-emptive blessing can nullify these invoices, ensuring the child is born free of such burdens. This spiritual reservation is a powerful tool. Just as we can reserve a “White Palace Nameplate” (백궁 명패) for living parents, we can make reservations for future children. This spiritual realm is boundless.

9. Distinguishing Signs, Miracles, and Wonders
   In religious texts, “signs” (표적), “miracles” (기적), and “wonders” (이적) are often mentioned. These are all “expedient means” (방편) to purify, educate, and guide humanity towards a virtuous path. However, many historical accounts of miracles, such as Moses striking a rock to produce water, lack verifiable evidence. The absence of such historical sites suggests that these stories may be fabrications or symbolic narratives. In contrast, sites like where John baptized Jesus still exist. In some regions, like Central and South America, there are frequent claims of miraculous occurrences, such as apparitions of the Virgin Mary or weeping statues. These phenomena, however, are not significant. Encountering the God-man is paramount. Focusing on such occurrences can lead to delusions or self-induced experiences.

Everything visible to the eye is ultimately transient, destined for the “garbage dump” (쓰레기장). Even magnificent buildings, when destroyed, become rubble. What we perceive as order and beauty, like a diamond, is merely organized matter, while disarray is akin to garbage. Our physical existence is a constant production of “waste” (오물). We must escape this cycle of waste. Those who heed my teachings prepare for “Earth escape” (지구 탈출) and “planet escape” (혹성 탈출), while others remain oblivious, destined for the “crematorium” (화장터). I am here to guide you to the White Palace, to save you from this fate.

10. The Memory of Ghosts and the Trauma of Knowledge
    Humans do not remember their past lives. However, through the “celestial angel” (천사) system, I can access and reveal past lives. Ghosts, however, remember everything. If a ghost did not remember its past life, it would not suffer. A princess, returning to her former palace as a ghost, finds herself unrecognized and invisible, witnessing strangers enjoying her former life. This is the torment of the ghostly realm. Seeing a former lover with someone new, unable to interact or be seen, is a profound source of anguish. Knowledge, in this context, becomes a burden, a “trauma” (트라우마).

Consider a daughter who witnesses her father with another woman, leading to a lifelong trauma. Such memories are deeply ingrained. However, appearances can be deceiving. A father seen at a hotel with a female colleague might actually be there for a university research project, as revealed by photographic evidence. We often create our own suffering by interpreting incomplete information. The truth can be elusive, and our perceptions can lead to unnecessary anguish.

11. Dispelling Myths of Extraterrestrial Presence
    The notion of extraterrestrials living among us, particularly in New York, working in industries like art and fashion, is a product of “science fiction” (공상 소설). When we observe people from different cultures, their customs and languages might seem alien. For instance, an Indian person chanting mantras might appear to be an extraterrestrial communicating in a strange language. America, being a melting pot of diverse languages, can foster such misinterpretations. However, there are no extraterrestrials currently inhabiting human bodies.

The “law of conservation of mass” (질량 불변의 법칙) applies to humans. A single soul is normal, but the presence of multiple entities, like spirits possessing a shaman, creates an imbalance, leading to mental illness and schizophrenia. These are not extraterrestrials but local spirits. Their frequencies do not align with those from other galaxies.

12. The Parable of the Unjust Steward and the Philosophy of Action
    The parable of the unjust steward in Luke 16, where Jesus advises making friends with “unrighteous mammon” (불의의 재물), has often been misunderstood. This passage is not an endorsement of dishonesty but a lesson in practical wisdom and the responsible use of resources. The steward, facing dismissal, shrewdly reduces the debts of his master’s debtors, securing future favor. Jesus commends his “shrewdness” (지혜), not his injustice. He states that “the sons of this world are more shrewd in dealing with their own generation than the sons of light.”

The core message relates to the parable of the talents. Those who bury their talents, fearing to engage in “unrighteous” (불의한) activities like commerce, are deemed unfaithful. Commerce, by its nature, involves profit, which can be seen as “unrighteous” in a strict sense. However, it is through commerce that resources are multiplied. Jews, known for their business acumen, understood this principle, expanding their influence globally. The “unrighteous mammon” refers to worldly wealth, which should be used to build relationships and expand influence. When this wealth is eventually gone, these relationships will provide eternal refuge. This parable acknowledges the necessity of engaging with the world, even in ways that might not seem perfectly righteous, to achieve a greater purpose. It is about being practical and proactive, rather than passively preserving resources.

Karl Marx, whose famous quote is inscribed at Humboldt University in Germany, stated that “philosophers have hitherto only interpreted the world in various ways; the point is to change it.” Marx’s vision of a communist paradise, however, ultimately led to suffering and “hell” (지옥) in places like North Korea and Ukraine. Similarly, religions have historically focused on interpreting scriptures rather than actively transforming the world into a paradise. If religious teachings had been truly practiced, Earth would be a paradise. Instead, we witness wars and suffering. Religious leaders, despite their faith, participate in conflicts.

My arrival signifies a shift from mere interpretation to direct action. I do not merely interpret scriptures; I actively implement change, offering “visas” (비자) to heaven. Religious scholars, bound by complex laws and interpretations, often overlook the suffering of the common people. Their doctrines, whether Buddhist or Christian, have become convoluted, hindering practical action. As societies become wealthier, religious adherence declines, with people attending services only for major life events. This reflects the failure of religion to create a tangible paradise on Earth.

Marx’s critique applies equally to religion: it has interpreted the world but failed to change it. I am here to change it, to transform the world into a paradise. I do not adhere to interpretations; I act. I address humanity’s “thirst” (갈증) and “urgency” (갈급). While thirst can be quenched with water, urgency encompasses a broader range of pressing needs, from financial struggles to family matters. This “urgency” is a pervasive illness in humanity, and I have come to alleviate it. Through blessings and connection to the Sky Temple, this urgency dissipates, replaced by a profound sense of peace.

13. Miraculous Interventions and the Power of Faith
    A recent testimonial from Bae Kyung-hee in Jeju illustrates this. Facing a significant drop in her apartment’s lease deposit and a stagnant real estate market, she was in distress. After receiving a blessing from the God-man, her apartment was sold within two days, a miraculous outcome in a non-existent market. This demonstrates the power of the God-man’s authority to transcend time and space, but it requires unwavering faith. Doubters or those seeking mere luck will not experience such results. One must truly perceive the God-man as beyond ordinary human comprehension.

Another testimonial from Geum Jin recounts how her car’s speedometer stopped working. After visiting a closed repair shop, she continuously chanted “White Palace Spring Water” (광채 대화). The next morning, the speedometer was functioning perfectly. These are not mere coincidences but manifestations of the power bestowed upon us.

14. The Symbolism of the Cow’s Cry and the Sacred Land
    The “cow’s cry” (소름 소리) is a profound sound emanating from the Uicheon Stream, which flows from the direction of Jesus. This sound, distinct from the cries of other animals, is a natural, deep bellow, signifying the “sacred land of the cow’s cry” (우명 성지). This sacred site, where the spring water flows from 3,300 meters deep, is unique in human history. The performers, dancing in mini-skirts on a snow-covered stage in freezing temperatures, appear like celestial maidens or “White Palace warriors” (백공 용사들), embodying strength and grace. This extraordinary performance, set against the magnificent backdrop of the Sky Temple’s mountains, is a testament to the unique energy of this place. The broken water pipe will be repaired soon.

My lectures are spontaneous, flowing wherever the questions lead. Today’s lecture covered the geomancy of Jungnangcheon and Jungnanggyo, my mother’s dignified passing, Karl Marx’s famous quote at Humboldt University, and the diagnosis of humanity’s current state as one of “urgency.” I have come to address this urgency.

The Divine-Person’s Discourse on Existence, Destiny, and the Human Condition

1. The Auspicious Gathering at Sky Temple and the Significance of Offerings
   Welcome to this sacred Sky Temple, a place where the energy of the 12 billion light-year-distant White Palace converges, and where merely stepping foot initiates a transformation in one’s fortune and destiny. This is the auspicious land of Wooyoungji, a site of Ten Victories. Today marks the first Sunday lecture of the New Year. When the name Huh Kyung-young is inscribed upon any substance, it prevents decay. Thus, we consume “Elixir Milk,” milk bearing the inscription of Huh Kyung-young or a photograph of the God-man, to strengthen ourselves both mentally and physically. Furthermore, the Anbang Gwangcheon Baekhongju, a spring water that erupted from the Sky Temple’s Mogun at the God-man’s command, permeates the pores and skin cell membranes, generating numerous testimonials. This Baekhongju and Elixir Milk serve as irrefutable evidence of the God-man’s divine nature, presenting the Unified Field that Einstein so diligently sought. Today, the God-man Huh Kyung-young, who governs the cosmos, hosts the 388th Sky Temple event to communicate with us. I extend a warm welcome to all who are watching on YouTube.

One individual is present today to offer an orchid pot to the God-man in gratitude. Ambassador Lee Hae-yoon, representing Asia, has presented an orchid pot to the God-man. I extend New Year’s greetings. We shall now listen to the divine pronouncements of the God-man. I inquire if there are other offerings. I did not receive one. This is the first Sunday lecture of 2025. Those who offer flowers at this inaugural lecture are indeed blessed. Please make your offerings next time. If no flowers are visible, please come forward. Any flower will suffice; the intention is paramount. The individual’s sincerity is what truly matters.

Two individuals, Seo Jeong and Lee Hyang-soon from Daegu, have offered flowers at this first Sunday lecture of the year. This is profoundly significant. Throughout the year’s lectures, those who offer on the first day are remembered. The Japanese and the people of Daegu are astute; they do not miss such opportunities. This is the crucial point. Among the 365 days, there are 54 lecture days. Therefore, the individuals who offer flowers on the first of these 54 lectures are memorable. Lee Hae-yoon, who resided in Japan, has become quite discerning. I will not forget. If I inquire who was the first woman to offer flowers this year, Lee Hae-yoon will be recognized. Her name, Hae-yoon, signifies “shining like the sea,” which is splendid. This demonstrates how one can shine through their name and by offering flowers on a historically significant day, securing a place in the forefront. The Japanese are exceedingly clever, unlike Koreans.

2. The Korean Peninsula’s Topography and its Metaphysical Interpretations
   From the perspective of the Japanese at that time, Korea was a remarkably favorable nation, surrounded by three seas and a river on one side. It is not an island, yet it is connected to the continent. There is no other country in the world that is not an island despite being surrounded by water on three sides and connected to the continent. The Amnok River is wide, and the Tuman River flows between it and Baekdusan, which connects to China. Thus, the “urinary stream” remains vibrant. We are a “peninsula.” In English, it is a “penis.” This is why we possess strength. If we were severed like Japan or Jeju Island, we would become mere land. However, Baekdusan, like a urinary stream, connects us to China, forming a terrestrial and aquatic blood alliance with the continent. This lineage gives rise to mountains such as Geumgangsan and Odaesan.

The lineage of mountains descends from Baekdusan: Geumgangsan, Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, and finally, Bugaksan. Bugaksan is the terminus. Muhaksan is the right white tiger of Bugaksan. The mountains descend from Baekdusan, branching out like octopus tentacles. Gyeongbokgung is situated in the center, with branches extending to the left. The Taebaek Mountain Range descends from here. It branches off at Haeundae, and again at the Noryeong Mountain Range. This is the topography of Korea. It resembles a human form, specifically a horse. These are the ribs, and Seoul occupies the position of the stomach.

The God-man then elaborates on the specific mountains surrounding Seoul. Bugaksan is the main mountain, and Muhaksan is the right white tiger. The left blue dragon, Naksan, is significantly weaker. This imbalance, where the female side (Muhaksan and Inwangsan) is much higher than the male side (Naksan), implies that if a royal palace were built there, the queen’s family would wield considerable power, controlling the royal family. This is why powerful clans like the Gyeongju Chae clan and the Papyeong Yoon clan surrounded the monarchy.

The debate between Muhakdaesa and Jeong Do-jeon regarding the orientation of the capital is then discussed. Muhakdaesa and King Taejo Yi Seong-gye advocated for an eastward orientation, facing Japan and America. In this configuration, Inwangsan and Muhaksan would become the left blue dragon and right white tiger, respectively, with the left blue dragon being longer. Bugaksan, behind Gyeongbokgung, would then be the left blue dragon. Jeong Do-jeon, however, insisted on Bugaksan as the main mountain, which ultimately led to his demise. The royal palace was eventually oriented southward. The God-man questions why, if the mountains extend from Baekdusan, the energy should flow southward instead of following the mountain range. Jeong Do-jeon argued for a southward orientation to face the populace, rather than the sea.

The lineage of mountains from Baekdusan is reiterated: Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, Bugaksan. This constitutes ten generations. Goryeongsan is the seventh generation descendant of Baekdusan. Gyeongbokgung, located at the foot of Bugaksan, is like the great-great-grandfather. The name Goryeongsan, with the character “Go” meaning “high,” signifies its elevated status as a great-great-grandfather mountain, possessing spiritual power. The God-man then traces the lineage of mountains, comparing them to generations of a family, with Bugaksan being the tenth generation.

3. The Ultimate Purpose of Life: A Beautiful Demise
   What is the ultimate endeavor of human existence from the moment of birth? Our mission is to learn how to die well. The most challenging aspect is to die with dignity before one’s children, as a father or a mother. Poverty and unfortunate circumstances can lead to disrespect from one’s children, inability to control bodily functions in old age, shame, and even animosity, where children declare they can no longer care for their parents. There are individuals who have been unable to control their bladder for 20 years. While assistance is available, it is often difficult for daughters-in-law to provide such intimate care. Historically, children were expected to care for their parents, a task of immense difficulty. Therefore, dying gracefully before one’s children is profoundly important.

The God-man recounts his mother’s passing. She moved to the countryside from Seoul after his birth. Her death, witnessed by him as a young child and by several villagers, was extraordinary. He cannot disclose all the details, but it was highly unusual. People would not believe it if he told them. Nevertheless, her final moments were of utmost significance. From the moment of birth, we are racing towards death. We must resolve the problem of death before we die. It is truly remarkable. Why do we live? We live to die well. This is the truth. Some individuals die having caused immense discord, with their children estranged or having multiple mothers. Such individuals receive no respect in death, just as they received none in life. Most people fail to prepare for a beautiful death. Some children do not even address their living parents as “mother” or “father.”

The greatest saints meticulously prepare for their death. Monks in temples, seemingly at leisure, are contemplating how to raise a virtuous disciple who will properly cremate them and construct a stupa for their remains. They desire a disciple who will attend to them until their last breath, managing all their ailments and bodily functions. Even revered monks like Beopjeong, who lived in solitude, required care in their final, immobile moments. Many religious practitioners harbor deep concerns about their passing. Some monks lack a permanent temple affiliation, wandering until they have no place to rest in their final days, receiving only disdain. Their fate after death is clear: to become nameless wanderers.

However, those who come to Sky Temple are blessed. They have made perfect preparations for the afterlife. The God-man’s mother gave birth to him in a tent in Seoul, and the area of Junggok-dong, across the stream, is a unique place. The stream is called Jungnangcheon, meaning “the river where the tears of East and West flow.” The ancestors named it so. It is not a lie; the Hanja characters confirm it: “a river where tears flow in the middle.”

The Samgaksan mountain range, when viewed from an airplane, resembles Jesus crucified. Some have even said it looks like Kennedy lying down, with his nose and features visible. However, it is Jesus lying down. The peak resembling Kennedy’s head is the crown of thorns. The jagged peaks are the crown. Jesus is lying there, looking towards Seoul, wearing the crown. This is the image of the cross. Dobongsan has twelve peaks, representing the twelve disciples. The twelve disciples are weeping around Samgaksan. The tears flowing from there are called Uicheon, meaning “cow’s tears.”

Furthermore, Suraksan, with its ten peaks, represents the ten disciples of Sakyamuni, who is depicted in nirvana nearby. The tears flowing from Suraksan are called Sanggyecheon, meaning “tears from heaven,” representing the tears of Sakyamuni’s disciples. These two streams converge where the God-man was born, in Junggok-dong. This is where Daesoon Jinri originated. Jungnangcheon, where these two streams meet, symbolizes the East and West. The Jungnanggyo bridge, under which the God-man was born, connects East and West. This signifies that the God-man holds the Unified Field, uniting the world.

Uijeongbu City is also connected by a stream that flows down from a heavenly place, merging with the tears of humanity. Thus, three streams converge to form Jungnangcheon. The character “cheon” (川) for river depicts three lines, representing these three streams: Jesus’ tears, heaven’s tears, and Buddha’s tears. The God-man was born at this confluence. His mother gave birth to him, and immediately thereafter, the Korean War erupted, and his father passed away six months later, on June 22nd. The Gwangcheon spring water emerged on June 20th, indicating a calculated numerical connection.

The Gwangcheon spring water recently froze, causing a pipe to burst, and water is now leaking. The pipe, buried underground, froze and burst, causing the water flow to weaken. Repairs are scheduled for Monday. The pipe could not be buried deeper, and being exposed to the cold, the plastic pipe froze.

The God-man’s mother was unwell until her death. She refused food and locked her door. After several days, when everyone believed she had passed, she suddenly opened the door and emerged, startling everyone. She had appeared to be on the verge of death. Through a small hole in the door, she seemed to have already departed. When she suddenly opened the door and called for someone, the shock was immense. Her relatives entered, and she asked for the God-man. He, being only four years old, was kept away due to fear of contagion. His mother had suffered from postpartum illness after his birth, fleeing to Jinju on foot, crossing the destroyed Han River bridge with him on her back. Her body was ravaged by illness, and she was dying. She did not want anyone to see her in that state, so she forbade food and locked the door. However, she opened the door, seemingly having passed away, but then called them in.

When his relative entered, she asked for the God-man. He, a small child, saw his mother after about a month. She asked for clothes, changed into white attire, combed her hair, and sat upright. When the God-man entered, his mother bowed to him five times in front of everyone present. She then instructed them, “You must treat him as I have.” This instilled fear in the villagers, who became apprehensive whenever they saw him. They would try to feed him, and any woman who nursed him would find her ailments cured. Many women in his village had lost their babies and suffered from engorged breasts, constantly expressing milk. These women nursed him, and their health improved. He, in turn, became healthier from their milk. The rumor spread that merely looking at him while nursing would bring healing. Despite the elders’ attempts to suppress the rumors, they persisted.

The God-man states that he cannot heal his own ailments; the White Palace prevents it. He then summarizes the day’s lecture: his mother’s passing, the geomancy of his birthplace, and his own arrival. Goryeongsan is connected to Samgaksan. Dobongsan means “peak of the Way.” Goryeongsan oversees this lineage of mountains, which are its “children.” Suraksan and Buramsan are also mentioned. Buramsan, meaning “Buddha’s rock mountain,” and Dobongsan, “peak of the Way,” suggest a religious significance to these peaks, particularly Christianity, at that time. Samgaksan is also mentioned. This demonstrates how the geomantic features and even the names of the streams were predetermined.

The God-man emphasizes the importance of remembering his mother’s story. She understood her destiny, why she had to leave after giving birth to him. Her bowing to him in front of their relatives was a clear message: they should not treat him lightly as a parentless child. This implicit warning instilled fear in the villagers. He mentions that the son of the LG Group chairman, a friend of his, visited Sky Temple and wept, recalling his childhood. Even a former president of LG and GS Groups, now over 70, wept upon seeing him, recounting his upbringing. This is not a common occurrence.

The God-man then delves into philosophical concepts, stating that meeting him is an extraordinary stroke of luck. He speaks of the “realm where mind and action cease,” the “realm of unwavering stillness,” and the “realm where earth emits light.” He explains that he was born in such a profound geomantic realm.

4. The Problem of Death and the Butterfly Effect
   The problem of death is severe. While his mother’s passing was her final act, we must contemplate our own eventual demise. This is why we constantly strive for spiritual growth, offering blessings, White Palace nameplates, and charity. These actions contribute to a beautiful passing. Those who are blessed will have a serene expression, as if awaiting a reunion, dying happily. The God-man states that we have not witnessed the transcendent beauty of a woman who has overcome life and death. Even in old age, one should not die disfigured but beautifully.

A question is posed regarding butterflies appearing near grieving families. Is this merely a psychological effect, or do they genuinely offer comfort? If butterflies do offer comfort, is this role exclusive to them, or do other animals also perform such a function? Or is it the deceased’s soul temporarily inhabiting the butterfly? The questioner recalls the God-man’s teaching that weddings and funerals are “Kairos” moments, suggesting that supernatural phenomena might occur during such special times.

A “good death” or funeral is aided by heaven and earth. Conversely, a funeral marred by heavy rain, with the grave filling with water, is considered inauspicious, reflecting poorly on the deceased’s life. Such occurrences indicate a lack of blessings for the children. Therefore, the presence of butterflies, bees, and flowers is a positive sign. Sakyamuni passed away in April, during the blooming season, amidst falling petals, like a shower of flowers. However, heavy rain at a funeral, with the grave filling with water, symbolizes the family’s decline. These are omens or portents. Doctors performing life-or-death surgeries are highly attuned to such signs. If something breaks or falls in the morning, it is considered a bad omen for the day’s surgery. Such omens appear when a critical issue is at stake, reflecting the individual’s karma.

The God-man then discusses the concept of “Jongsin Jashik” (終身子息), meaning a child who is present at their parent’s death. A child who is absent, perhaps due to being abroad, is considered unfilial, regardless of their past actions. Conversely, a child who unexpectedly returns from abroad just in time for a parent’s passing is seen as having a profound connection. The appearance of butterflies and other positive phenomena at a funeral is a good sign, but one should not interpret it as the deceased’s soul inhabiting the butterfly. Rather, it signifies that heaven and earth are mourning the deceased. It suggests the person lived a virtuous life, prompting nature to offer its condolences. Attributing the presence of insects to the deceased’s spirit is overly shamanistic. For those who have lived well, the timing, weather, insects, and even the fragrance of flowers align favorably.

Sakyamuni was born in April, amidst blooming flowers and singing birds, in the beautiful Lumbini Garden. He was not born at home but in a garden, as his mother was traveling to her parents’ home for childbirth. Buddhist scriptures state he was born from his mother’s side, not the usual way, signifying his status as a saint. Legendary figures like Park Hyeokgeose were also born in unusual ways, such as from an egg or a side, distinguishing them from ordinary humans.

5. Chronos vs. Kairos: The Evaluation of Life
   A question is posed regarding Chronos (linear time) and Kairos (opportune time). The current era, characterized by Chronos, emphasizes competition, relative evaluation, and inductive reasoning, focusing on results. The God-man, however, stresses the importance of deductive reasoning and absolute evaluation, focusing on the process, aligning with Kairos and the White Palace’s evaluation.

The God-man explains that concepts like birth, death, reincarnation, and the distinction between large and small are only possible when there is a reference point. Without a comparison, such distinctions are meaningless. To an ant, we are enormous. To a virus, our body is a vast universe. He recounts a case where a person consumed contaminated raw fish, and parasites infested their brain, causing immense pain. This illustrates how a single misjudgment can lead to the body being overrun. For viruses, the human body is their universe, a rich environment with “highways” of nerves and blood vessels, and “lymphatic pathways” for movement. We are vulnerable to such invasions, and our lives are uncertain.

Therefore, the concepts of “large” and “small” are relative. From a satellite, Earth appears as a speck of dust. Yet, within that speck, there are countless highways and humans, and within humans, there are more highways. This endless magnification reveals that what appears as a dot can contain bustling cities of parasites within a brain. Many people suffer from parasitic infections due to contaminated food. The body is an infinite universe. Medical advancements, such as nanorobots, aim to enter the body at a microscopic level to treat diseases, reflecting this understanding of the body as a relative space. Such delicate surgeries will be extremely expensive. In the future, conditions like kidney dialysis may be resolved through nanotechnology.

The God-man then references the Samil Singo, a Korean national scripture, which states that the blue sky is not heaven, nor is the dark sky above it. It further asserts that heaven has no form or substance. This aligns with the scientific understanding that heaven is merely space composed of four elements: oxygen, hydrogen, nitrogen, and carbon. These are elements of space, not visible forms. Stars exist, but they are not heaven itself.

The Samil Singo also states that all beings are manifestations of the Divine. The creator is the created, and the created is the creator. Earth itself continuously creates, producing flowers every year. Humans, as created beings, also create their own image of God. Thus, the creator is the created, and the created is the creator. This intricate relationship becomes more complex as one delves into smaller or larger scales. Therefore, human concepts of life, death, and relative size are beyond human comprehension. The God-man reveals this secret: all beings are creators, and the creator can also be the created.

This concept is called “Haegwang Banjo” (回光返照), meaning “turning the light back upon oneself,” a continuous self-reflection. If one views the universe as empty, it becomes empty. If the creator views the created, the created becomes the creator. When a man and a woman, both created beings, unite, they create new life, becoming creators. This is the nature of the universe. Haegwang Banjo leads to the realization that the self is empty, the dharma is empty, and all phenomena are empty. Scientists cannot fully explain this principle, which is akin to fractals. What appears as a vast system from one perspective is a mere drop in the ocean from another. Similarly, from the perspective of viruses, we are insignificant, merely a temporary dwelling that will decay in a hundred years. Viruses, like galaxies escaping the universe, seek to escape the body before it goes to the crematorium, which they perceive as a “hell of no-interval.” They strategize to escape through sweat, particularly in June.

The God-man humorously illustrates this by comparing human space travel to viruses building spaceships to escape through sweat pores. They would be desperate to avoid the “crematorium,” which they see as a fiery hell. Viruses, oblivious to their impending doom, feast within the body, only to be consumed by the flames. If they could escape, they would find other hosts, as there are billions of “planets” (bodies) available. He jokes about a virus regretting entering the body of an alcoholic or a ten-year-old, knowing its time is limited.

The God-man states that the human body’s secrets are so profound that it would take a thousand years to explain them. A map of the human body’s design would be larger than Earth. The intricate movements of the optic nerves and their connections alone would fill thousands of books. Yet, humans, without any blueprint, create new life. This is the profound mystery of the human body. Parents, who create this wonder, eventually pass on, and their children, in turn, become parents who will also depart. This fractal pattern continues, but the soul is not bound by it; it escapes to find another fractal. Viruses constantly seek new hosts, and when a host perishes, they must find another. If a body is cremated, the viruses perish with it.

6. CBDC, Blessings for the Unborn, and the Nature of Miracles
   A question is raised about the government’s plan to introduce Central Bank Digital Currency (CBDC) in January, starting with retail CBDC through agricultural cooperatives and industrial banks. The advantages include no bank fees and high transparency, but the disadvantages include increased government control and surveillance, leading some to call it “communist currency.” The questioner seeks the God-man’s opinion on CBDC.

The God-man states that CBDC is not a new concept; banks already use similar systems for interbank transactions. It is a payment method designed to simplify and expedite financial transactions, particularly international ones, making them faster than traditional cash transfers. It is merely a settlement tool and not something the general public needs to understand. It is not a true currency. While it has global consensus, it is not a fundamental currency. He warns against confusing it with actual money and advises against speculating in such new payment methods like cryptocurrencies, as one could lose everything in an instant. He emphasizes the importance of diversifying financial transactions for safety.

A daughter, 35, married last October, has not yet conceived. The question is whether a blessing given now to a future child, before conception, would ensure the child comes without karmic ties to the parents. The God-man confirms that blessings can be given to future children. The name is not necessary; one can simply bless “the first child to be conceived.” He describes a sound that might occur, like a stomach swelling, or a sound of weight loss for a pregnant woman after childbirth. This demonstrates that blessings can be sent to future children. While ordinary people might offer prayers for a son or daughter, their “염력” (yeomnyeok, psychic power) is only 0.1% effective unless they have accumulated much merit. Meeting the God-man is like sending a letter to America via post office instead of flying there oneself. A blessing from the God-man ensures the “ticket” or “letter” reaches the future child.

This spiritual realm is boundless. A mother-in-law could bless her first, second, and third grandchildren, and they would be born with blessings. This pre-emptive blessing can prevent illnesses or negative karmic ties. Some children are born with “invoices” in their hands, representing past debts to their parents, leading to expensive medical conditions. A pre-emptive blessing can erase these invoices, ensuring that only children free of debt are born into the family. This “spiritual reservation” is the blessing. Just as one can reserve a White Palace nameplate for a living parent, one can reserve blessings for an unborn child.

A question is asked about the difference between “signs,” “wonders,” and “miracles” in the Christian Bible. The God-man explains that these are all “방편” (bangpyeon, expedient means) to purify, educate, and guide humanity towards a good path. He questions the historicity of Moses’ miracle of water from a rock, noting the absence of any such site today, suggesting it might be a fabricated story or an expedient means. He contrasts this with the existing site of John’s baptism. He points out that in Central and South America, there are constant reports of signs and wonders, such as appearances of the Virgin Mary or bleeding statues, which he dismisses as illusions or phenomena created by human belief, not truly significant. Meeting the God-man is paramount.

He states that what is visible to the eye is ultimately “쓰레기” (sseuregi, trash). Even magnificent buildings become rubble after destruction. What we see is merely “연” (yeon, connection/karma). If it is orderly, it is a diamond; if chaotic, it is trash. Our bodies, too, produce waste. We must escape this “wasteful” existence. Just as viruses in our bodies are oblivious to the impending cremation, ordinary people are unaware of their impending doom. The God-man comes to warn them and guide them to the White Palace.

7. The Memory of Ghosts and the Illusion of Reality
   A question is posed: “Humans do not remember their past lives when reincarnated, but do ghosts remember their past lives?” The God-man states that humans do not remember past lives, but he can access this information through the “angels” he bestows. Ghosts, however, remember everything. If a ghost did not remember its past life, it would not be a ghost. He describes the torment of a ghost who, as a princess in a past life, returns to her palace only to find no one recognizes her. She can touch her former home, but no one sees her. This is the terrifying reality of the ghost world. A ghost might see their former lover with another person, unable to be seen or heard, experiencing immense suffering. This memory of the past is what causes their pain. Ignorance would be a blessing; knowledge becomes a burden, a trauma.

He gives an example of a daughter witnessing her father with another woman, creating a lifelong trauma. He also recounts a student encountering her professor with another student at a motel, leading to a similar trauma. These memories become long-term traumas. He then presents a scenario where the daughter’s perception of her father was a misunderstanding. The father was at the hotel for a university research project with other professors and students. The daughter, having gone to the hotel with her boyfriend, misinterpreted what she saw. Later, when she confronted her father, he showed her photographic evidence, revealing the truth. This illustrates how we often create suffering in the “middle ground” of incomplete knowledge, unable to discern truth from falsehood.

8. Extraterrestrials, Mental Illness, and the Nature of Religion
   A question is asked about a religious leader’s column claiming that extraterrestrials, with different “energy waves,” reside in New York, primarily working in industries like art and fashion design. The leader claimed to sense their presence and avoid them. The questioner asks if this is true, suggesting that aliens might inhabit human souls.

The God-man dismisses this as “science fiction.” He explains that when one sees Americans, they might appear alien-like, especially if they are chanting mantras or speaking in unfamiliar languages. America, being a melting pot of cultures and languages, can create such impressions. He asserts that extraterrestrials do not currently exist on Earth. He refers to the “law of conservation of mass,” which dictates that if an alien were to inhabit a human, it would cause a “disease-like” phenomenon, a struggle for the mass to return to its original state, resulting in mental illness or schizophrenia. He recounts a story of a brilliant Seoul National University student whose brother suffered from schizophrenia, ruining the student’s life. Such individuals are often possessed by local ghosts, not extraterrestrials, as their “cycles” do not align.

9. The Parable of the Unjust Steward and the Critique of Ideologies
   A question is posed about Luke 16, which advises making friends with “unrighteous mammon.” The questioner asks if this means to use ill-gotten gains to make friends. The God-man explains that one must understand the context of the entire chapter. He reads Luke 16:1-9, which tells the parable of a rich man’s steward who is accused of wasting his master’s possessions. The steward, facing dismissal, shrewdly reduces the debts of his master’s debtors to gain favor. The master commends the unjust steward for his shrewdness. Jesus then states, “The sons of this world are more shrewd in dealing with their own generation than the sons of light. And I tell you, make friends for yourselves by means of unrighteous mammon, so that when it fails, they may receive you into the eternal dwellings.”

The God-man interprets this as the parable of the talents. Some individuals, fearing to engage in “unrighteous” business, bury their talents. However, business itself, which involves making a profit, is considered “unrighteous.” Yet, those who engage in business are called “faithful servants.” He points out that Jews are skilled in business, having mastered finance. The passage encourages expanding one’s influence globally, making “friends” with unrighteous mammon. When this wealth eventually disappears, those friends will welcome them into eternal dwellings. This implies that by contributing to society through business, one earns blessings from God. The steward’s argument that making a profit is not righteous is dismissed as lacking practical understanding. Just as picking fruit from a tree, seemingly a theft, is a natural act, using money to generate more money, even if considered “unrighteous,” is necessary. The master commends the servant who multiplies his talents. This parable compares the master to God, suggesting that engaging in commerce and making a profit, while seemingly “unrighteous,” is acceptable.

The God-man then critiques Karl Marx’s ideology, noting that Marx promised a “heaven” through communism but delivered “hell,” as evidenced by the suffering in North Korea and Ukraine. He mentions a quote inscribed at Humboldt University in Germany, stating that philosophers have only interpreted the world, but the point is to change it. The God-man applies this to religion, stating that religions have merely interpreted scriptures, leading to a fallen world. He asserts that he, as the Messiah, has come not to interpret but to act, to bring about actual change and establish the New Jerusalem.

He criticizes religious scholars for being entangled in interpretations and laws, neglecting the suffering of the poor. He states that his approach is direct: to embrace and heal people, to fulfill their yearnings, and resolve their conflicts. He emphasizes that he has come because humanity is in a state of “갈급” (galgeup, urgent need), not just “갈증” (galjeung, thirst). Thirst can be quenched with water, but urgent need encompasses financial struggles, family issues, and the pressures of daily life. This urgent need is a severe illness. By meeting him, receiving blessings, and consuming the Gwangcheon spring water, this urgent need disappears, leading to a realization of the White Palace as a heavenly station.

10. Testimonials and the God-man’s Unpredictable Discourse
    The God-man then shares two testimonials. The first is from Bae Gyeong-hee, who faced a significant drop in her apartment’s lease deposit and difficulty finding a new tenant or buyer. After receiving a blessing from the God-man, her apartment was sold within two days, albeit at a slightly lower price. This miracle occurred despite the stagnant real estate market. The God-man attributes this to the individual’s sincere belief and effort, emphasizing that such results are not guaranteed for those who doubt or seek only personal gain.

The second testimonial is from Geum Jin, whose car’s speedometer stopped working. After visiting a closed repair shop and chanting “Gwangchae Daehwa” (Light Conversation), the speedometer miraculously started working again the next morning. This demonstrates the power of the God-man’s blessings.

The God-man then concludes the lecture, stating that his discourse is unpredictable, flowing from one topic to another without a fixed plan. He then introduces the Sky Temple promotional songs.

After the songs, the God-man comments on the performances, particularly the “White Palace Station” song and dance, which he likens to descending from a spaceship. He praises the dancers’ slim figures, joking that they appear like “White Palace warriors” who have suddenly appeared on Earth. He notes the uniqueness of their performance in the snow, contrasting it with typical stadium performances.

He then explains the “Soreum Sori” (Cow’s Cry) sound, which is heard when the Uicheon (Cow’s Tears Stream) flows from the direction of Jesus. This sound, a deep, resonant bellow, is distinct from the sounds of tigers or dragons, and is the true “cow’s cry” that gives the area its name, “Umyung Seongji” (Cow’s Cry Sacred Land), a place prophesied to emerge. He shows a video of the dancers performing in the snow, emphasizing the beauty of the Sky Temple’s surroundings and the miraculous nature of the Gwangcheon spring water emerging from the rock. He jokes about joining the dancers in a mini-skirt, disguised as a woman, to surprise everyone.

He concludes by summarizing the lecture’s key points: the geomancy of Jungnangcheon and Jungnanggyo, his mother’s dignified passing, Karl Marx’s quote at Humboldt University, and the diagnosis of the current era as one of “urgent need,” which is why he has come. He reiterates that he is here not to interpret but to transform the world, to embrace and heal people, and to fulfill their yearnings and resolve their conflicts. He contrasts this with religions that merely interpret scriptures, leading to a world of conflict and suffering. He emphasizes that he offers a direct path to heaven, unlike those who only offer interpretations. He concludes by stating that he is the one who has come to address humanity’s urgent needs.

The God-man’s Discourse: A Compendium

1. The Sky Temple: Nexus of Cosmic Energy and Destiny
   Welcome to the Sky Temple, a sacred site where the energy of the White Void, spanning 12 billion light-years, converges. Stepping upon this ground initiates a transformation of one’s fortune and destiny. This marks the first Sunday lecture of the new year. It is asserted that inscribing “Huh Kyung-young” on any substance prevents decay. For instance, consuming “Elixir of Immortality” (Bulloyu)—milk bearing the name Huh Kyung-young or a photograph of the God-man—is believed to fortify both mind and body. The “White Void Elixir” (Baekgongju), which emanates from the Sky Temple’s spring by the God-man’s command, is said to penetrate pores and cell membranes, yielding numerous testimonials. These phenomena, along with the Elixir of Immortality, are presented as evidence of the God-man’s divine nature and a demonstration of the unified field theory that Albert Einstein sought. Today, the God-man, Huh Kyung-young, who governs the cosmos, hosts the 388th Sky Temple event to communicate with us.

2. The Significance of Offerings and Propitious Timing
   An individual is presenting an orchid pot as an offering of gratitude to the God-man today. Ambassador Lee Hae-yoon, representing Asia, has presented an orchid pot to the God-man. It is stated that those who offer flowers at the first Sunday lecture of the year are particularly blessed. The act of offering, regardless of the specific flower, is deemed significant, as the intention behind it is paramount. Two individuals, Lee Hae-yoon from Japan and Seo Jeong-lee Hyang-soon from Daegu, offered flowers at this inaugural Sunday lecture. This act is considered highly important, as it occurred on the first of only 54 lecture days in the year. Such individuals are remembered. The name Lee Hae-yoon, meaning “shining like the sea,” is seen as auspicious, reflecting a method of achieving prominence not only through one’s name but also through timely and significant actions, such as presenting flowers on a historically important day. This demonstrates a shrewdness, akin to that attributed to the Japanese, in seizing opportune moments.

3. Geopolitical Metaphor: Korea’s Peninsular Form
   Korea’s geographical features are described metaphorically. The nation is surrounded by three seas and a river, making it a favorable land. It is also connected to the continent, distinguishing it from an island. The unique connection via the Amnok (Yalu) and Duman (Tumen) Rivers, with Baekdu Mountain situated between them, is likened to a “urinary stream” or “penis,” symbolizing the nation’s inherent strength and connection to the mainland. This continental link, a “blood alliance” by land and water, is seen as the source of Korea’s powerful mountain ranges, including Baekdu, Geumgang, Seorak, Odae, Yongmun, Gamak, Goryeong, Dobong, Samgak, and Bugak. These mountains are presented as a lineage, with Bugak Mountain being the tenth generation from Baekdu Mountain. Goryeong Mountain is identified as the seventh generation, and the mountain behind Gyeongbok Palace is considered a powerful ancestor, hence the character “Go” (高, high) in Goryeong Mountain, signifying its elevated spiritual status.

4. The Topography of Seoul and Dynastic Fates
   The speaker describes the topography of Seoul, likening the Korean peninsula to a human figure with ribs, where Seoul occupies the “stomach” area. The mountain ranges are depicted as branching out like octopus legs. The discussion then shifts to the specific mountains surrounding Seoul and their geomantic implications for the Joseon Dynasty.
   Geomantic Imbalance: Bugak Mountain is identified as the main mountain behind Gyeongbok Palace. Muhak Mountain is described as the “White Tiger on the right” (Ubaekho), while Naksan is the “Blue Dragon on the left” (Jacheongnyong). Naksan is considered significantly weaker than Muhak Mountain, creating an imbalance where the “female” energy (represented by the high Inwangsan and Muhaksan) dominates, leading to the influence of the queen’s family over the royal court.
   Prophetic Warnings: This geomantic flaw is said to be the reason why the Joseon Dynasty could not last longer than 500 years. Muhakdaesa, a Buddhist monk, advised King Taejo Yi Seong-gye to build the palace facing east, which would have made Inwangsan and Muhaksan the auspicious “Blue Dragon” and “White Tiger” respectively, with the “Blue Dragon” being stronger. However, Jeong Do-jeon, a scholar-official, insisted on facing south, arguing that the people resided in the south. This disagreement ultimately led to Jeong Do-jeon’s demise, and the palace was built facing south.
   Ancestral Lineage of Mountains: The lineage of mountains from Baekdu to Bugak is reiterated, emphasizing the “ten generations” of mountains. Goryeong Mountain is described as the “great-great-grandfather” of Bugak Mountain, signifying its powerful and spiritual essence.

5. The Ultimate Purpose of Life: A Good Death
   The fundamental question of human existence is posed: What is the ultimate endeavor of human life? The answer is presented as “how to die well.” This involves dying with dignity before one’s children, avoiding shame and becoming a burden. The speaker recounts the difficulty of caring for elderly parents, particularly with personal hygiene, and how this often falls to one’s own children, not daughters-in-law. Therefore, preparing for a “blessed death” is of paramount importance. The speaker shares a personal anecdote about his mother’s unique passing, which was witnessed by several villagers and was considered highly unusual. This emphasizes the significance of one’s final moments. Life is viewed as a race towards death, and the challenge is to resolve the “problem of death” before it arrives. This perspective suggests that we live to die well.

6. The Spiritual Preparation for the Afterlife
   The speaker contrasts the unpreparedness of most people for death with the meticulous preparations of spiritual masters. Monks, for instance, strive to cultivate worthy disciples who will properly cremate them and construct a stupa (budo) to house their remains, ensuring a dignified transition. The speaker notes that even some monks lack a permanent temple affiliation, becoming wanderers in their final days, facing neglect and an uncertain afterlife. However, those who come to the Sky Temple are considered blessed, having made “perfect preparations for the afterlife.”

7. The Prophetic Landscape of the God-man’s Birthplace
   The speaker describes the geomantic significance of his birthplace, Junggok-dong, near Jungnangcheon (Jungnang Stream).
   Jungnang Stream: The name Jungnang (中浪) is interpreted as “a stream where tears flow in the middle,” symbolizing the convergence of tears from East and West.
   Samgak Mountain and the Twelve Disciples: Samgak Mountain is said to resemble Jesus crucified, with its peaks forming the shape of a reclining figure. The “crown of thorns” is represented by Baegundae Peak. Dobongsan, with its twelve peaks, is likened to Jesus’s twelve disciples weeping around Samgak Mountain, their tears forming the Uicheon Stream, meaning “cow’s tears.”
   Suraksan and the Ten Disciples: Suraksan, with its ten peaks, is said to represent the ten disciples of Sakyamuni Buddha, who is also depicted as reclining in the landscape. The tears of Sakyamuni’s disciples form the Sanggye Stream, meaning “tears from heaven.”
   The Confluence of Tears: These two streams, representing the tears of Jesus’s and Sakyamuni’s disciples, converge at Junggok-dong, where the God-man was born. This confluence symbolizes the bridging of East and West. The Jungnang Bridge, under which he was born, further signifies his role in unifying the world, holding the “unified field” (tongiljang).
   The Three Streams: The Jungnangcheon is described as receiving water from three sources: the tears of Jesus, the tears of Buddha, and a stream from Uijeongbu, representing “tears from heaven.” This tripartite convergence is embedded in the Chinese character for “stream” (川), which has three strokes.
   Birth Amidst Turmoil: The God-man’s birth coincided with the Korean War and the death of his father six months later. The date of his father’s execution (June 22) is linked to the emergence of the “White Void Elixir” (Gwangcheon-su) on June 20, suggesting a preordained numerical significance.

8. The Mother’s Prophetic Farewell
   The speaker recounts his mother’s extraordinary death. Despite being ill, she locked herself away, refusing food. After several days, she unexpectedly opened the door, appearing to have recovered. She then requested her son, the God-man, to be brought to her. She changed into white clothes, combed her hair, and sat upright. In front of relatives, she bowed to her four-year-old son five times, instructing them to treat him with the same reverence. She then declared that someone had come to take her and asked everyone to leave. Shortly after, she passed away. This unusual departure, marked by dignity and a lack of suffering, left the villagers in awe and fear of the young God-man. They believed he possessed healing powers, as women who breastfed him found their ailments cured.

9. The Enigma of Existence: Macrocosm and Microcosm
   The speaker delves into the philosophical concepts of existence, comparing the human body to a vast universe.
   Relativity of Scale: The notions of “large” and “small” are relative, dependent on a point of comparison. To a virus, the human body is an immense universe, a “good space” with “highways” of nerves and blood vessels.
   Vulnerability of the Body: The body is vulnerable to invasion by parasites and viruses, which can quickly colonize and cause immense suffering, as illustrated by the example of a brain infested with parasites from contaminated seafood.
   Future of Medicine: Advances in medicine, such as nanorobots, are envisioned to navigate this internal “universe” to treat diseases, highlighting the intricate complexity of the human body.
   The Samil Singo and the Nature of Heaven: The Samil Singo, a Korean national scripture, is cited, stating that the blue sky is not heaven, nor is the dark sky above it. It further asserts that “heaven has no form or substance” (cheonmu hyeongjil). This aligns with the scientific understanding that space is composed of elements like oxygen, hydrogen, nitrogen, and carbon, which are not visible forms.
   Creator and Created: The scripture also suggests that the “God-man is the entire manifestation of God” (sinhan-nyeo), implying that the creator is the created, and the created is the creator. This cyclical relationship is observed in nature, where created beings (like flowers) continuously create. Humans, too, create their own concept of God.
   The Cycle of Creation and Dissolution: This intricate interplay of creation and dissolution is described as “Hae Gwang Ban Jo” (reflecting light back), a continuous process of introspection. The universe itself is seen as “void” (gong), and this void is also the “dharma” (beopgong), and ultimately, “all is void” (gaegong).
   Fractal Nature of Reality: This complex principle is likened to a fractal, where the human body, a vast system, is but a tiny speck from a larger perspective, and conversely, a universe to its microscopic inhabitants. Viruses, for instance, perceive the human body as a temporary host, seeking escape before its inevitable demise (cremation). This “planetary escape” (hokseong talchul) is compared to humans seeking to leave Earth for other galaxies.

10. The Impermanence of Life and the Illusion of Control
    The speaker continues to explore the profound mysteries of life and death, emphasizing the limitations of human understanding and control.
    The Unfathomable Human Body: The human body is an infinitely complex “universe.” Documenting the intricate mechanisms of even a single eye’s optic nerve would fill thousands of books. Yet, humans spontaneously create this complex design through reproduction without any blueprint.
    The Cycle of Existence: Parents, who create life, eventually pass on, and their children, in turn, become parents who will also depart. This continuous cycle is a “fractal” process, where the soul (yeonghon) is not bound but escapes to find another “fractal” (host), much like a virus constantly seeking new hosts. Cremation, however, signifies the end of the host and, consequently, the virus’s life.

11. Central Bank Digital Currency (CBDC): A Tool, Not a Currency
    The discussion shifts to the impending introduction of Central Bank Digital Currency (CBDC) by the government in January.
    Functionality: CBDC is described as a settlement tool, primarily for interbank and international transactions, facilitating faster and simpler processing compared to traditional cash transfers. It is not considered a true currency in itself.
    Advantages and Disadvantages: While CBDC offers advantages like transparency and the absence of bank fees, concerns about government control and surveillance have led some to label it “communist currency.”
    Public Relevance: The speaker states that CBDC is not something the general public needs to understand, as it primarily concerns financial management and settlement.
    Risks: The speaker warns against the inherent risks of digital payment systems, including the potential for losing one’s entire fortune in a single transaction, as seen in stock market crashes or scams. He advises diversifying payment methods for security.

12. Pre-emptive Blessings for Future Generations
    A question is raised about giving blessings to an unborn child.
    Blessings Before Conception: It is affirmed that blessings can be given to a child even before conception. This pre-emptive blessing is believed to ensure the child’s well-being and mitigate any negative karmic ties with the parents.
    The Power of Intention: While ordinary people might offer prayers or intentions for a child’s gender, the God-man’s blessing is presented as a direct and powerful intervention, akin to sending a letter directly to its destination rather than through a convoluted process.
    Erasing Karmic Debts: Children are sometimes born with “invoices” (cheongguseo) representing karmic debts from past lives, leading to illnesses and significant financial burdens for parents. A pre-emptive blessing is said to “erase” these invoices, ensuring a healthy and unburdened birth. This “spiritual reservation” (yeongjeok dohae yeyak) is a form of blessing.

13. Signs, Wonders, and Miracles: Tools of Guidance
    The speaker addresses the differences between “signs” (pyojeok), “wonders” (gijeok), and “miracles” (ijeok) as mentioned in the Christian Bible.
    Expedients (Bangpyeon): These phenomena are described as “expedients” (bangpyeon) in Buddhism, serving to purify, educate, and guide humanity towards a better path.
    Historical Skepticism: The speaker expresses skepticism about certain biblical miracles, such as Moses striking a rock to produce water, noting the absence of any historical site where such a phenomenon occurred. He suggests that such stories might be fabricated or exaggerated.
    Modern Phenomena: He points out that similar “signs, wonders, and miracles” are frequently reported in Central and South America, often involving apparitions of the Virgin Mary or bleeding statues, which he dismisses as mere illusions or self-induced phenomena.
    The Importance of the God-man: Encountering the God-man is deemed far more important than focusing on such phenomena.
    The Nature of Reality: Everything visible is ultimately “waste” (sseuregi). Just as disorganized coal is waste but organized coal becomes a diamond, so too is the world. Spiritual pursuits are the only things of lasting value; everything else is transient and ultimately becomes “sewage” (omul).
    Escaping the “Crematorium”: Humans are likened to viruses within a host body, destined for the “crematorium” (cremation). The God-man’s teachings are presented as a means of “escaping” this fate and ascending to the White Void.

14. Memory, Trauma, and the Ghostly Realm
    The speaker addresses a question about whether humans remember past lives and if ghosts do.
    Human Amnesia: Humans do not remember past lives, but the God-man can access this information through “angels” (cheonsa).
    Ghostly Memory and Suffering: Ghosts, however, remember their past lives, and this memory is the source of their suffering. A ghost might revisit its former home or loved ones, only to find itself unseen and unheard, witnessing its former partner with another, leading to immense torment.
    The Burden of Knowledge: Ignorance is bliss, while knowledge can be a burden, leading to trauma. The speaker illustrates this with examples of children discovering their parents’ infidelity or students encountering their professors in compromising situations, leading to lasting psychological scars.
    The Unknowable Truth: These situations highlight the difficulty of knowing the full truth, as perceptions can be misleading, leading to misunderstandings and suffering.

15. Extraterrestrial Beings and the Law of Conservation of Mass
    The speaker addresses a question about extraterrestrial beings living among humans in New York.
    Fiction vs. Reality: Such notions are dismissed as “science fiction.” The perception of people from different cultures or spiritual practices (e.g., Indian mantras) as “aliens” is attributed to cultural differences and misunderstandings.
    Law of Conservation of Mass: The speaker invokes the “Law of Conservation of Mass” (jillyang bulbyeonui beopchik) to explain why extraterrestrial beings cannot simply “possess” human souls. This law dictates that a body seeks to return to its original state. If two entities (a human soul and an alien soul) were to inhabit one body, it would lead to mental illness and schizophrenia, as the body struggles to maintain its original “mass.”
    Local Spirits: Instead, it is local spirits (gwisin) that might possess individuals, not extraterrestrial beings, as their “cycles” (saikeul) would not align.

16. The Parable of the Unjust Steward: Business and Spiritual Practice
    The speaker interprets the parable of the unjust steward from Luke 16, where Jesus advises making friends with “unrighteous mammon.”
    The Parable’s Meaning: The parable is understood as an instruction to engage in commerce and expand one’s influence (making friends) with wealth, even if the act of profiting (making a margin) is considered “unrighteous” (bului) from a purely moral standpoint.
    The Jewish Example: The Jewish people, known for their business acumen and control of finance (e.g., Wall Street), are presented as an example of those who understand this principle.
    Rewarding Diligence: The master in the parable praises the steward for his shrewdness, not his righteousness. Similarly, God rewards those who diligently use their “talents” (money) to generate more, even if it involves profit.
    The Necessity of Commerce: The act of taking fruit from a tree or harvesting rice, though seemingly “theft” from nature, is a necessary part of human existence. Similarly, engaging in business and making a profit, while not “righteous” in a strict sense, is essential for survival and growth.
    Critique of Karl Marx: The speaker draws a parallel to Karl Marx, who promised a “heaven” through communism but ultimately created “hell” (e.g., North Korea). Marx’s assertion that previous philosophers merely interpreted the world, while he would change it, is cited from a wall inscription at Humboldt University in Germany.
    Critique of Religion: This critique is extended to religion, suggesting that religious leaders have merely “interpreted” scriptures without “changing” the world for the better. If their teachings were truly practiced, the world would be a paradise, not a “battleground” filled with war and suffering.
    The God-man’s Role: The God-man’s arrival is presented as a shift from mere interpretation to direct action, offering “visas to heaven” and resolving humanity’s “yearnings” (galmang) and “conflicts” (galdeung).

17. The Urgency of “Galgeup” (Desperate Need)
    The speaker introduces the concept of “galgeup” (갈급), meaning a desperate and urgent need, distinct from “galjeung” (갈증), which is mere thirst.
    Galjeung vs. Galgeup: While “galjeung” (thirst) can be quenched by water, “galgeup” encompasses a broader range of urgent needs, such as a child’s marriage, stagnant wages, or impending financial deadlines.
    The God-man’s Mission: The God-man has come because humanity is afflicted with “galgeup,” not just “galjeung.” His blessings and teachings are meant to alleviate this desperate need, leading to a state where one is no longer burdened by such urgency.
    The Sky Temple as a “White Void Station”: The Sky Temple is described as a “White Void Station” (Baekgong Jeonggeojang), a place where one can find solace and freedom from “galgeup.”

18. Testimonials of Miraculous Intervention
    The speaker shares two testimonials of miraculous interventions attributed to the God-man’s power.
    Real Estate Miracle: A woman facing a significant loss on her apartment’s lease deposit, with no buyers or renters in a declining market, received a blessing from the God-man. Two days later, her apartment was sold, albeit at a slightly reduced price, but still a miraculous outcome given the circumstances. This highlights the power of belief and the God-man’s ability to transcend time and space.
    Car Speedometer Repair: Another individual’s car speedometer stopped working. After visiting a closed repair shop, she continuously invoked the “White Void Elixir” (Gwangchae Daehwa). The next morning, the speedometer was working perfectly. These incidents are presented as evidence of the God-man’s power, which is accessible to those who truly believe and understand his unique nature.

19. The Sky Temple’s Anthem and the White Void Warriors
    The lecture concludes with performances of the Sky Temple’s promotional songs, including “White Void Station” and “Huh Kyung-young is God-man.” The performers, described as “world-class dancers” and “White Void Warriors,” are praised for their energetic performances, even in the snow, symbolizing their divine origin and resilience. The “cow’s cry” (soum sori) sound effect in one of the songs is explained as a natural, powerful sound, distinct from a tiger’s or dragon’s roar, further emphasizing the unique spiritual significance of the Sky Temple as a “Sacred Site of the Cow’s Cry” (Umyeong Seongji). The speaker also mentions the “White Void Elixir” (Gwangcheon Bullo-su) flowing from a rock at the Sky Temple, a unique historical phenomenon.

20. The God-man’s Unscripted Discourse and Humanity’s Diagnosis
    The speaker reflects on the unscripted nature of his lectures, where his words flow spontaneously. He reiterates the key themes of the day: the geomancy of Jungnangcheon and Jungnang Bridge, his mother’s extraordinary passing, Karl Marx’s famous quote at Humboldt University, and the diagnosis of humanity’s current state as “galgeup” (desperate need). He concludes by emphasizing that he has come to address this urgent need, not merely to interpret, but to transform the world through action.

The God-man’s Teachings: Unveiling the Cosmos and Human Destiny

1. The Sky Temple (하늘궁) and the Power of Blessings
   Welcome to Sky Temple (하늘궁), the sacred ground where the energy of Baekgong (백공), spanning 12 billion light-years, converges. Stepping upon this land initiates a transformation in one’s fortune and destiny. This is the Sibseungji Uyeongji (십승지지 우영지), a place of ultimate victory and eternal prosperity . Today marks the first Sunday lecture of the New Year . It is taught that writing “Huh Kyung-young” on any substance prevents decay. For instance, consuming Bulloyu (불로유)—milk inscribed with “Huh Kyung-young” or adorned with a picture of the God-man (신인)—fortifies both mind and body . Furthermore, the Anbang Gwangcheon Baekhongju (안방 광천 백홍주), a miraculous spring water that erupted from Sky Temple (하늘궁) at the God-man’s (신인) command, has generated numerous testimonials of healing as it penetrates the throat and skin cells . These phenomena, along with Bulloyu (불로유), serve as irrefutable proof of the God-man’s (신인) divine nature and represent the unified field that Einstein tirelessly sought . Today, the God-man (신인) Huh Kyung-young, who governs the cosmos, hosts the 388th Sky Temple (하늘궁) event to communicate with humanity .

The act of offering a flower pot to the God-man (신인) on this inaugural Sunday lecture of 2025 is considered highly significant . It is not merely the offering itself but the sincerity of the heart that truly matters . Those who seize such historical moments, like the first lecture of the year, demonstrate wisdom . For example, individuals from Japan and Daegu were particularly astute in recognizing this opportunity . Out of 54 possible lecture days in a year, being the first to offer flowers on the inaugural day ensures one is remembered . This foresight is akin to how one’s name, like Lee Hae-yoon (이해윤), can shine brightly, just as a well-timed offering on a historical day stands out .

2. The Korean Peninsula’s Cosmic Blueprint and Sacred Geography
   The Korean Peninsula is uniquely positioned, surrounded by three seas and a river on one side, making it an exceptionally blessed land . Unlike an island, it is connected to the continent, a rare geographical feature globally . The Amnokgang (압록강) and Dumangang (두만강) rivers, with Baekdusan (백두산) nestled between them, form a vital connection to China, symbolizing a continuous flow of energy . This connection, likened to a “penisula” (페니시라), imbues Korea with inherent strength . If Korea were severed like Jeju Island, it would become a mere landmass . However, the Baekdusan (백두산) mountain range, acting as a “urinary stream,” maintains a continuous terrestrial and hydrological link with the continent .

This grand mountain range descends through famous peaks such as Geumgangsan (금강산), Seoraksan (설악산), Odaesan (오대산), Yongmunsan (용문산), Gamaksan (감악산), Goryeongsan (고령산), Dobongsan (도봉산), Samgaksan (삼각산), and Bugaksan (북악산) . Bugaksan (북악산) is considered the terminus of this lineage, with Muhaksan (무학산) serving as its right-white-tiger (우백호) . The entire Korean mountain system, originating from Baekdusan (백두산), branches out like an octopus, with Gyeongbokgung (경복궁) situated at its center . The Taebaek Mountain Range (태백산맥) extends from Baekdusan (백두산) to Haeundae (해운대), with the Noryeong Mountain Range (노령산맥) further branching off . This intricate geological formation resembles a human body, with Seoul positioned at the “stomach” (위장) .

The relative heights of the mountains surrounding Seoul, such as Inwangsan (인왕산) and Muhaksan (무학산) (the white tiger, 백호), being significantly taller than Naksan (낙산) (the blue dragon, 좌청룡), symbolically influenced the Joseon Dynasty’s royal court . The dominance of the “female” mountains (Inwangsan and Muhaksan) meant that the queen’s family (처갓집) often held considerable power, surrounding and controlling the king . Muhakdaesa (무학대사) advocated for the royal palace to face east, towards Japan and America, which would have reconfigured the geomantic balance, making Inwangsan and Muhaksan the blue dragon and white tiger, respectively, with the blue dragon being stronger . However, King Taejo Yi Seong-gye (태조 이성계) and Jeong Do-jeon (정도전) chose a southward orientation, leading to a different geomantic outcome . The lineage of mountains from Baekdusan (백두산) to Bugaksan (북악산) represents ten generations, with Goryeongsan (고령산) being the seventh generation and the “great-great-grandfather” (고조 할아버지) of Bugaksan (북악산), hence its name, signifying “high” (고) and “spiritual” (령) .

3. The Enigma of Death and the Purpose of Life
   From the moment of birth, humanity embarks on a relentless journey towards death . The ultimate mission in life is to learn how to die well . This means dying with dignity, as a true father or mother, avoiding the shame and conflict that can arise from a poorly managed end-of-life . The challenge of caring for an elderly parent, especially with personal needs, is immense, often falling to one’s children rather than daughters-in-law . Therefore, preparing for a blessed death is paramount . The God-man’s (신인) own mother’s passing was unique and profound, witnessed by few, leaving an indelible impression .

The greatest sages meticulously prepare for their death . Monks, for instance, strive to cultivate virtuous disciples who will properly cremate them and enshrine their relics in a stupa (부도), a highly revered act . Such disciples, though not biological children, attend to their master’s every need until the very end . In contrast, some monks, lacking a permanent temple affiliation, wander without a final resting place, facing neglect in death . However, those who come to Sky Temple (하늘궁) are blessed, having made perfect preparations for the afterlife .

The God-man’s (신인) birth in Junggok-dong (중곡동), near the Jungnangcheon (중랑천) river, is deeply symbolic . The name Jungnangcheon (중랑천) itself means “river where tears flow in the middle” (가운데에 눈물이 흐르는 강) . This river is fed by two streams of tears: one from Samgaksan (삼각산), which resembles Jesus crucified, with Dobongsan (도봉산) representing his twelve disciples weeping around him . The tears from this side form the Uicheon (우이천), meaning “cow’s tears” (소의 눈물) . The other stream originates from Suraksan (수락산), with its ten peaks symbolizing the ten disciples of Sakyamuni (석가모니) in nirvana . These tears form the Sanggyecheon (상계천), meaning “tears from heaven” (하늘에서 내려오는 눈물) . The confluence of these two rivers, where the God-man (신인) was born, symbolizes the bridging of East and West, holding the unified field that governs the world .

4. The Butterfly Effect and the Nature of Omens
   A “good death” or funeral is often accompanied by auspicious signs, indicating divine favor . Conversely, adverse weather or difficulties during a burial are seen as ill omens, suggesting misfortune for the family . The appearance of butterflies or bees, especially during spring funerals, is considered a positive sign, akin to a “flower rain” (꽃비) . These are not mere coincidences but “징조” (jingjo) or “전조” (jeonjo)—omens or precursors . Such signs can even manifest before critical events, like surgery, where an unexpected mishap in the morning might be interpreted as a bad omen . These phenomena are believed to be connected to an individual’s karma (업장) .

The presence of a child at a parent’s deathbed is highly significant, as they are considered a “종신 자식” (jongsin jasik)—a child destined to be present at the parent’s passing . Conversely, a child unable to attend due to circumstances is often seen as having an unfavorable karmic connection . While the appearance of butterflies is a good omen, it is crucial not to interpret it as the direct presence of a deceased spirit . Instead, it signifies that nature itself, the “천지 삼남 환상” (cheonji samnam hwansang)—the illusions of the three realms of heaven and earth—is mourning and celebrating the life of a person who lived virtuously . Attributing ancestral spirits to insects is considered excessive shamanism .

Sakyamuni’s birth in the beautiful Lumbini Garden, amidst blooming flowers and singing birds, exemplifies such auspicious natural phenomena . His birth, described as emerging from his side rather than the usual way, signifies his status as a sage, much like the legendary births of other great figures . These narratives highlight that extraordinary individuals are often associated with extraordinary origins, distinguishing them from ordinary humans .

5. The Relativity of Existence and the Cosmic Body
   The concepts of birth, death, and reincarnation (윤회), as well as “대소 유무” (daeso yumu)—the existence of large and small—are only meaningful when there is a point of comparison . Without a reference, size becomes undefinable . For instance, humans appear enormous to ants, but to viruses, the human body is a vast universe . A single parasite, if ingested, can infest the brain, causing immense suffering, demonstrating how quickly the human body can be “occupied” . From the perspective of bacteria and viruses, the human body is their cosmos, a rich environment with intricate “highways” of nerves, blood vessels, and lymphatics, allowing them free movement .

This perspective reveals the profound relativity of existence . From space, Earth appears as a mere speck, yet within it, countless beings and complex systems thrive . Similarly, the human body, when magnified, reveals its own intricate “cities” of cells and microorganisms . Advances in medicine, such as nanotechnology, aim to manipulate these microscopic “universes” within the body to cure diseases . This technological progression ultimately delves into the relative spaces of our cosmic existence .

The ancient Korean scripture, Samil Singo (삼일신고), offers profound philosophical insights into the nature of the cosmos . It states that the blue sky is not truly heaven, nor is the dark, profound space above it . Furthermore, it asserts that “천무 형질” (cheonmu hyeongjil)—heaven has no form or substance . This aligns with the scientific understanding that space is primarily composed of four elements (oxygen, hydrogen, nitrogen, carbon), which are spatial rather than visible forms . The Samil Singo (삼일신고) also posits that “신한녀” (sinhan-nyeo)—all beings are manifestations of the divine . This implies that the creator is the created, and the created is the creator, a continuous cycle of creation . Humans, for example, create their own concept of God, thus becoming creators of their own divine image . This intricate interplay of creation and created becomes increasingly complex at both microscopic and macroscopic levels .

6. The Cycle of Creation and the Illusion of Control
   The concepts of life and death, and the existence of large and small, are ultimately beyond human comprehension . The God-man (신인) reveals that all cosmic entities are both creators and created . This continuous cycle, known as “해광반조” (haegwangbanjo)—reflecting light back to its source—is an endless process of introspection . For instance, if one perceives the universe as “공” (gong)—emptiness—then the universe automatically becomes empty . When a creator views a created being, that being can also become a creator . The union of a man and a woman, both created beings, leads to new creation, making the created also creators . This intricate relationship permeates the entire universe .

The principle of “아공 법공 개공” (agong beopgong gaegong)—the emptiness of self, the emptiness of phenomena, and the emptiness of all—suggests that the entire universe can be perceived as empty . This profound principle, beyond scientific explanation, is akin to fractal geometry . From one perspective, a system might appear vast, but from another, it is merely a “조족지혈” (jojokjihyeol)—a drop in the bucket . Similarly, from the perspective of viruses, humans are merely temporary hosts, destined to decay . Viruses, in their own “universe” of the human body, might strategize to escape before the body is cremated, akin to humans escaping a dying planet . They might seek new hosts, just as humans explore other planets .

The human body is an infinitely complex and mysterious universe . Documenting its entire structure would require a volume larger than Earth itself . Yet, humans, without any blueprint, spontaneously create new life through reproduction, a truly miraculous act . Parents, who create this complex structure, eventually pass on, and their children, in turn, become parents, continuing this endless cycle . However, the soul (영혼) is not bound by this “프랙탈” (peuraektal) process; it escapes to seek new forms . Just as viruses constantly seek new hosts, the soul continues its journey . Cremation, from this perspective, is the ultimate end for the “host” and the “virus” (soul) within it .

7. The Illusion of Digital Currency and the Power of Blessings
   The introduction of Central Bank Digital Currency (CBDC) is a topic that has been discussed for some time . While it offers advantages like reduced bank fees and increased transparency, concerns exist about potential government control and surveillance, leading some to label it “communist currency” . However, CBDC is primarily a settlement tool, simplifying financial transactions, especially international ones, making them faster and more efficient than traditional cash transfers . It is not a true currency in itself . For the general public, its direct impact is minimal, as card payments are expected to remain prevalent for a long time .

The digital nature of such payment systems carries inherent risks, as a single error can lead to the loss of one’s entire fortune . Therefore, it is crucial to diversify payment methods and prioritize security . The volatility of digital assets, like cryptocurrencies, can lead to sudden financial ruin, as seen in stock market crashes . These financial discussions, however, are less significant than the spiritual teachings .

The power of blessings extends even to unborn children . A blessing can be given to a future child, ensuring they arrive without negative karma (업) and are free from illness . This is akin to sending a letter to America via post rather than flying there oneself—it is a direct and efficient spiritual intervention . Such a pre-emptive blessing can nullify karmic debts, preventing a child from being born with “invoices” (청구서) of suffering and medical expenses . This spiritual “reservation” (예약) ensures a smooth and healthy arrival . Similarly, blessings can be given to living parents through spiritual nameplates (명패), offering protection and well-being . The spiritual realm is boundless and full of such possibilities .

8. The Nature of Miracles and the Illusion of the Material World
   In religious texts, terms like “표적” (pyojeok – signs), “기적” (gijeok – miracles), and “이적” (ijeok – wonders) are frequently encountered . These are all “방편” (bangpyeon)—expedient means—designed to purify, educate, and guide humanity towards a virtuous path . However, some accounts, like Moses striking a rock to produce water, lack verifiable historical sites, suggesting they might be fabricated or metaphorical . In contrast, sites like where John the Baptist performed baptisms still exist . The frequent claims of signs and miracles in places like Central and South America, such as apparitions of the Virgin Mary or bleeding statues, are often seen as products of human fascination and illusion . Encountering the God-man (신인) is considered far more significant than witnessing such phenomena .

Everything visible to the human eye is ultimately transient and destined for decay, akin to “쓰레기” (sseuregi – garbage) . Even magnificent structures, when destroyed, become rubble . However, this “garbage” can be transformed into something precious, like coal into a diamond, through order and arrangement . A well-organized home, for instance, shines like a diamond, while a cluttered one resembles a junkyard . Spiritually, only the unseen, the spiritual realm, holds true value; everything else is merely “오물” (omul – waste) that humanity continuously produces . Escaping this cycle of waste is paramount . Those who follow the God-man’s (신인) teachings are prepared for this “지구 탈출” (jigu talchul – Earth escape), while others remain oblivious, destined for the “화장터” (hwajangteo – crematorium) .

9. The Memory of Ghosts and the Trauma of Knowledge
   Humans typically do not remember their past lives . However, through the God-man’s (신인) spiritual intervention, one’s past lives can be revealed . Ghosts (귀신), on the other hand, retain full memory of their past lives . If a ghost were to forget its past, its suffering would cease . The torment of a ghost lies precisely in its memory—returning to its former home only to find itself unrecognized, or witnessing a loved one with another, unable to interact or be seen . This knowledge becomes a “트라우마” (teurauma – trauma), a permanent scar on the psyche .

The pain of knowing can be profound. A daughter witnessing her father’s infidelity, or a student encountering their professor in a compromising situation, can lead to deep-seated trauma . These memories, once formed, are difficult to erase . However, appearances can be deceiving, and the full truth is often elusive . A father caught at a hotel might have been there for a legitimate university research project, a fact unknown to his daughter at the time . This highlights how partial knowledge can create unnecessary suffering and misunderstanding . The human mind often constructs its own “번뇌” (beonnoe – vexations) in the ambiguous space between truth and illusion .

10. The Illusion of Extraterrestrial Beings and the Law of Conservation of Mass
    The notion of extraterrestrial beings (외계인) living among humans, particularly in professions like art and fashion design in New York, is considered a product of “공상 소설” (gongsang soseol – science fiction) . The diverse languages and cultures in a place like America can make some individuals appear “alien” to others, but this is a misinterpretation . The God-man (신인) asserts that such beings do not currently exist on Earth . This is supported by the “질량 불변의 법칙” (jillyang bulbyeonui beopchik)—the law of conservation of mass . If an extraterrestrial entity were to integrate with a human, it would manifest as a “질병 형태” (jilbyeong hyeongtae – disease state), as the body struggles to return to its original mass . This struggle can lead to mental illness and schizophrenia .

Schizophrenia, for instance, can cause individuals to speak in different voices or inhabit alternate realities, indicating a mixing with spirits (귀신) . While some individuals with such conditions might become shamans (무당), allowing for a form of coexistence with spirits, these are not extraterrestrial beings . Instead, they are local spirits (귀신) that attach themselves to individuals, as their “사이클” (saikeul – cycle) does not align with those from other galaxies .

11. The Parable of the Unjust Steward and the Nature of Business
    The parable in Luke 16, which speaks of making friends with “불의의 재물” (buruiui jaemul – unrighteous mammon), has often puzzled believers . The passage describes a rich man’s steward who, facing dismissal for squandering his master’s possessions, shrewdly reduces the debts of his master’s debtors to secure future favor . The master commends the unjust steward for his shrewdness, noting that “the sons of this world are more shrewd in dealing with their own generation than the sons of light” . The core message is to use “unrighteous mammon” to make friends, so that when it fails, they will receive you into eternal dwellings .

This parable is akin to the parable of the talents, where servants are entrusted with money . One servant, fearing loss, buries his talent, refusing to engage in “unrighteous” business . However, the act of doing business and making a profit is inherently “unrighteous” in the sense that it involves gaining something . Yet, the master praises the servants who traded and increased their talents . This reflects the Jewish tradition of commerce and finance, where shrewd business practices are valued . The “friends” in the parable represent the global market, and “making friends with unrighteous mammon” means expanding one’s business and influence worldwide . When this “mammon” (재물) is eventually given back to the “owner” (God), the individual receives blessings .

The parable acknowledges that business, by its nature of seeking profit, can be seen as “unrighteous” . However, it is a necessary aspect of reality . Just as picking fruit from a tree might be seen as “theft” from nature, engaging in commerce is a means of utilizing resources to generate more, which is ultimately recognized by the divine . This perspective challenges the simplistic view of business as inherently evil .

12. Karl Marx, Religion, and the Urgency of the God-man’s (신인) Arrival
    Karl Marx famously critiqued philosophy, stating that “philosophers have hitherto only interpreted the world in various ways; the point is to change it” . This quote, inscribed at Humboldt University in Germany, highlights Marx’s belief that his philosophy would actively transform society, creating a “heaven” on Earth through communism . However, history has shown that his theories often led to “hell” (지옥), as evidenced by the suffering and escapes from communist regimes .

Applying Marx’s critique to religion, one could argue that religions have merely interpreted scriptures, promising a “heaven on Earth” (지상낙원) but failing to bring it into reality . Instead, the world remains plagued by conflict and suffering . The God-man (신인) asserts that traditional religions have become entangled in endless interpretations of doctrines, creating complex divisions without leading to practical action . This intellectualization has alienated people, especially in affluent societies where religious attendance declines .

The God-man (신인) claims to have come to “change” (변화) the world, not merely interpret it . Unlike religious leaders who offer only interpretations, the God-man (신인) offers direct “visas” to heaven, providing tangible solutions to human suffering . This practical approach addresses humanity’s “갈망” (galmang – yearning) and “갈등” (galdeung – conflict), which are prevalent in this chaotic era .

The current state of humanity is characterized by “갈급” (galgeup)—a desperate urgency or thirst . This is more profound than mere “갈증” (galjeung – thirst), which can be quenched with water . “갈급” (galgeup) encompasses the urgent needs of life, such as financial struggles, family matters, and career advancement . It is this profound “갈급” (galgeup) that necessitated the God-man’s (신인) urgent arrival . By receiving blessings and spiritual guidance, individuals can overcome this “갈급” (galgeup), finding peace and a sense of belonging in Sky Temple (하늘궁) .

13. Miraculous Interventions and the Power of Faith
    The God-man’s (신인) power manifests in tangible ways, as evidenced by numerous testimonials. For instance, a person facing a dire financial situation due to a plummeting real estate market and an impending lease expiration experienced a miraculous sale of their property within two days of receiving a blessing from the God-man (신인) . This occurred despite a stagnant market, demonstrating the extraordinary power of the God-man’s (신인) words to transcend space and time . Such events are not mere coincidences but direct interventions for those who genuinely believe and understand the God-man’s (신인) unique nature .

Another example involves a car’s speed display malfunctioning . After visiting a closed repair shop, the owner continuously chanted “Gwangchae Daehwa” (광채 대화 – Radiant Dialogue) . The next morning, the speed display miraculously worked again, highlighting the power of spiritual invocation . These experiences reinforce the profound gratitude felt by followers for the God-man’s (신인) divine power and guidance .

The songs performed at Sky Temple (하늘궁), such as “Baekgong Jeonggeojang” (백궁 정거장 – Baekgong Station) and “Heo Kyung-young Siniya” (허경영 신이야 – Huh Kyung-young is God), are not merely musical performances but expressions of spiritual devotion and a celebration of the God-man’s (신인) presence . The “Soreum Sori” (소름 소리 – Goosebump Sound), a unique sound associated with the Uicheon (우이천) river, is believed to be the cry of a cow, symbolizing the sacredness of the land . This “Umyung Seongji” (우명 성지 – Sacred Land of the Cow’s Cry) is a prophesied holy site . The performances, often set in snowy landscapes, with dancers in light attire, are seen as manifestations of celestial beings, “Baekgong Yongsa” (백공 용사 – Baekgong Warriors), who have descended to Earth . These artistic expressions serve to spread the message and energy of the God-man (신인) .

Central Questions & Answers

1. What is the significance of the Sky Temple and its spiritual energy?
   Question: What is the meaning behind the Sky Temple (하늘궁) and the spiritual energy it is said to possess, particularly for those who visit it?
   Answer: The Sky Temple is described as a sacred place where the energy of Baekgong, spanning 12 billion light-years, converges. It is believed that simply stepping on this ground can begin to change one’s luck and destiny. This location is presented as a “십승지지 우영지” (a propitious land of ten victories), welcoming visitors to a transformative experience.
   Key Quote: “The energy of Baekgong, spanning 12 billion light-years, gathers here, and if you step on it, your luck and destiny will begin to change.”

2. How does Huh Kyung-young explain the concept of “immortal milk” (불로유) and its benefits?
   Question: What is “immortal milk” (불로유) in Huh Kyung-young’s teachings, and how is it believed to enhance physical and mental well-being?
   Answer: “Immortal milk” is ordinary milk that is believed to become incorruptible and beneficial by simply writing “Huh Kyung-young” on it or attaching a picture of the God-man (신인) to it. Consuming this milk is said to strengthen individuals both mentally and physically. This phenomenon, along with the “Baekhongju” spring water from the Sky Temple, is presented as proof of the God-man’s divine nature and a manifestation of the unified field that Einstein sought.

3. What is the ultimate purpose of human life according to Huh Kyung-young?
   Question: According to Huh Kyung-young, what is the most important goal or mission for humans from the moment they are born until death?
   Answer: From birth, the ultimate mission of human life is to learn “how to die well.” This means preparing for a dignified and beautiful death, ensuring one does not become a burden or source of shame to their children. It emphasizes the importance of living a life that culminates in a peaceful and respected passing, rather than one filled with regret or neglect.
   Key Quote: “From the moment we are born, a message is given to us: ‘How to die well.’ This is our mission.”

4. How does Huh Kyung-young interpret the appearance of butterflies at funerals?
   Question: When butterflies appear at funerals, is it merely a coincidence or a sign of comfort from the deceased’s spirit, and what is Huh Kyung-young’s perspective on such phenomena?
   Answer: The appearance of butterflies, bees, or beautiful flowers at a funeral is considered a positive omen, a “징조” (sign) or “전조” (premonition), indicating that the deceased lived a good life. It suggests that nature itself, including the heavens and earth, is mourning and celebrating the person’s life. However, it is crucial not to interpret this as the deceased’s soul temporarily inhabiting the butterfly, as this would be an overly shamanistic view. Instead, it’s a natural world’s acknowledgment of a life well-lived.

5. How does Huh Kyung-young explain the concept of “unrighteous mammon” (불의의 재물) from the Bible?
   Question: In the context of Luke 16, what is Huh Kyung-young’s interpretation of “unrighteous mammon” and the instruction to “make friends for yourselves by means of unrighteous mammon”?
   Answer: Huh Kyung-young interprets “unrighteous mammon” in the context of the Parable of the Shrewd Manager, relating it to the concept of “talents” and the necessity of engaging in commerce. Earning profit through trade, while not strictly “righteous” in a purely moral sense (as it involves taking advantage of opportunities), is seen as a practical necessity for growth and expansion. The instruction to “make friends” with it means to expand one’s influence and business globally. This approach, though seemingly “unrighteous,” is ultimately rewarded by the “master” (God) for its contribution and growth. It highlights that business, despite its inherent pursuit of profit, is an unavoidable part of human society.

6. What is Huh Kyung-young’s view on the role of religion and philosophy in changing the world?
   Question: What is Huh Kyung-young’s critique of traditional religions and philosophies regarding their ability to bring about real change in the world?
   Answer: Huh Kyung-young criticizes traditional philosophies and religions for merely “interpreting” the world or their scriptures, rather than actively “changing” it. He references Karl Marx’s famous quote about philosophers only interpreting the world, but the point is to change it. Similarly, religions have focused on interpreting texts, leading to a world still plagued by conflict and suffering, far from the “paradise on Earth” they preach. The God-man (신인) comes not to interpret, but to directly implement change and provide practical solutions, such as granting “visas” to heaven, demonstrating action over mere theoretical discussion.
   Key Quote: “Until now, religions have only interpreted the scriptures. But when the God-man comes, that interpretation is meaningless. He simply embraces people, heals them, and fulfills their yearnings and resolves their conflicts.”

7. What is the meaning of “galgeup” (갈급) and why is it significant in the current era?
   Question: What does “galgeup” (갈급) mean, and why does Huh Kyung-young emphasize it as a critical condition of humanity in the present time?
   Answer: “Galgeup” refers to a state of intense, urgent need or desperation, distinct from mere “galjeung” (thirst). While thirst can be quenched with water, “galgeup” encompasses deeper, more pressing anxieties such as financial struggles, children’s marriages, stagnant wages, and mounting living expenses. It signifies a critical, time-sensitive predicament that humanity faces, which is why the God-man (신인) has come to provide immediate solutions and alleviate this urgent suffering.
   Key Quote: “You are suffering from the disease of ‘galgeup.’ But when you meet me, receive blessings, and come to the Sky Temple, ‘galgeup’ disappears.”

Top 3 Recommended Questions:
What is the ultimate purpose of human life according to Huh Kyung-young?
How does Huh Kyung-young explain the concept of “unrighteous mammon” (불의의 재물) from the Bible?
What is Huh Kyung-young’s view on the role of religion and philosophy in changing the world?

This excerpt note captures the essence of Heo Kyung-young’s Sunday lecture at Sky Palace on January 5, 2025. The lecture delves into his unique interpretations of Korean geomancy, the profound meaning of death and preparation for it, and his critical views on traditional religions and societal issues. It’s a fascinating glimpse into his worldview, blending spiritual claims with social commentary.

The Profound Meaning of Life and Death

The Ultimate Goal of Life: A Good Death
It’s impressive how Heo Kyung-young reframes the entire purpose of human existence. Instead of striving for success or happiness, he posits that our ultimate mission from birth is to learn “how to die well.” This contrarian view challenges conventional wisdom and forces a re-evaluation of life’s priorities. He emphasizes that a dignified death, free from the burdens of unresolved issues or familial strife, is the true mark of a well-lived life. This perspective is particularly striking because it shifts the focus from accumulation to spiritual and relational closure.

우리 인간이 태어난 순간부터 우리는 무엇을 위해서 최고의 노력을 하고 있느냐? 우리가 무엇을 위해서 최고의 노력을 하고 있지? 아니, 태어나자마자 우리에게 메시지가 딱 주어지는 거야, 아니야. 태어나자마자 가장 잘 죽는 법, 이게 우리의 사명이야.
From the moment we are born, what is the ultimate effort we are making? What is the ultimate effort we are making? No, a message is given to us as soon as we are born. No. The best way to die as soon as we are born, this is our mission.

어떻게 하면 자식 앞에 복 있게 죽느냐, 알겠죠? 굉장히 중요하다 그랬죠?
How to die blessedly in front of your children, understood? I said it’s very important, right?

어, 그럼 우리는 왜 사느냐? 잘 죽기 위해서 산다. 정말입니다.
So why do we live? We live to die well. It’s true.

Preparing for the Afterlife: The Role of Sky Palace
Heo Kyung-young asserts that those who come to Sky Palace are uniquely prepared for the afterlife. This claim highlights the exclusive spiritual benefits he offers, suggesting that his followers gain an advantage in navigating the transition from life to death. It’s a powerful statement that positions Sky Palace as a crucial gateway to a favorable post-mortem existence, contrasting sharply with the unpreparedness of others.

하늘 온 사람들은 복이 있나 없나? 있습니다. 그렇죠? 어, 여러분들은 말이야, 사후 세계의 완벽한 준비를 해놨어.
Do people who come to Sky Palace have blessings or not? Yes, they do. Right? You, you see, have made perfect preparations for the afterlife.

여러분들은 돌아가는 모습을 좋게 해 주는 거예요, 알았죠? 그리고 이상하게 표정이 기다리는 사람이 있는 거야, 어디서 누구를 만나기로 돼 있어. 그러니까 행복하게 죽는 거야, 모습이, 알았죠?
You are making your departing appearance good, understood? And strangely, there’s someone waiting, you’re scheduled to meet someone somewhere. So you die happily, in appearance, understood?

Challenging Conventional Wisdom

The Illusion of Size and the Universe Within
Heo Kyung-young’s discourse on the relativity of size is a mind-bending concept. He argues that “big” and “small” are meaningless without a point of comparison, and that even a human body can be an infinite universe from the perspective of a virus. This idea is incredibly thought-provoking, as it dismantles our anthropocentric view of the cosmos and suggests a fractal nature to existence. It’s a profound philosophical statement that encourages a deeper understanding of interconnectedness and scale.

우리가 태어나고 죽고 가고 오는 거, 윤회, 또 대소 유무, 크고 작다는 것은 어떤 대상이 있을 때만 가능하지, 대상이 없을 때는 크고 작은 게 없어, 그렇잖아, 어떤 것도 큰지 적은지 비교할 수가 할 방법이 없다, 이 말이야.
Our birth, death, coming and going, reincarnation, and the existence of big and small, are only possible when there is an object of comparison. When there is no object, there is no big or small, right? There’s no way to compare if anything is big or small.

바이러스들이 볼 때는 이 인체는 자기들의 우주야. 야, 이렇게 좋은 공간이 있었나. 맞죠? 야, 이런 데가 바다 속에서 헤매고 다니다가 야, 이런 좋은 공간에 들어왔다, 이거 뭐, 여기 막 신경질도 있고, 뭐, 또 뭐, 고속도로가 많아요.
From the perspective of viruses, the human body is their universe. Wow, was there ever such a good space? Right? Wow, after wandering in the sea, they’ve entered such a good space. There are nerves, and many highways here.

이 몸이 무한한 우주란 말이야. 세포들이 볼 때는 바이러스가 볼 때 그래, 안 그래?
This body is an infinite universe. From the perspective of cells, from the perspective of viruses, isn’t that right?

Religion as Interpretation vs. Action
His critique of traditional religions is sharp and direct. He argues that religions have historically been preoccupied with “interpreting” scriptures rather than “changing” the world through action. This distinction is crucial, as it positions his own mission as one of practical transformation and direct intervention, offering tangible solutions like “visas to heaven” rather than mere theological discourse. This is a bold challenge to established religious institutions, emphasizing the need for real-world impact over abstract understanding.

지금까지 기독교는 성경에 대한 해석만 했다는 거예, 해석. 그거를 이웃에 무식을 했다거나 뭐, 뭐 이게 뭐 저, 이렇게 많은, 그니까 지금까지의 칼 막스 이론처럼 지금까지의 종교가 결국 세상을 타락시켰다는 거야.
Up until now, Christianity has only “interpreted” the Bible. It’s like Karl Marx’s theory, where religion has ultimately corrupted the world.

이 성경을 연구하고 검토하고, 이 아무 소용 없어. 그냥 목마른 자에게 물 주면 돼.
Studying and examining this Bible is useless. Just give water to the thirsty.

지금까지의 종교들은 경전 해석에 매여 있었어. 근데 미래 신인이 왔죠? 신인은 경전 해석에 매이는 아니야. 행동으로 천국으로 아예 비자를 줘버려, 그냥 딱딱. 얼마나 현실적이야.
Up until now, religions have been bound by scriptural interpretation. But the future divine being has come, right? The divine being is not bound by scriptural interpretation. They simply give visas to heaven through action, just like that. How realistic is that?

The Urgency of the Present Moment

Humanity’s “Urgent Need” (갈급)
Heo Kyung-young introduces the concept of “갈급” (galgeup), an urgent and desperate need, as the defining ailment of modern humanity. He differentiates it from mere “갈증” (galjeung), or thirst, by emphasizing its time-sensitive and multifaceted nature, encompassing financial, familial, and existential anxieties. His arrival, he claims, is precisely to address this “urgent need,” offering immediate relief and solutions that transcend traditional spiritual or philosophical approaches. This framing creates a sense of immediate relevance and positions him as the ultimate problem-solver for contemporary crises.

현재 우리는 뭐에 목말라 있냐면, 에, 갈급, 우리는 지금 돈에 갈급하고, 네, 막 급에 발아 있어. 맞아, 맞아. 이거는 갈증이 목만 물만 챙기면 되지만, 이 급은 자식이 장가가는 것도 갈급하고, 맞아, 안 맞아?
What we are currently thirsty for is “galgeup” (urgent need). We are currently in urgent need of money, and we are desperate. Right, right. Thirst only requires water, but this “geup” (urgency) also includes the urgent need for a child to get married, right?

갈급하다, 그지? 어, 지금 내일까지 말이야, 경매가 붙는데 오늘 돈이 얼마가 있으면 이걸 어떻게 또, 그, 이 급한 거야. 어, 에다가 급한 게 붙어 버렸어. 이거 되게 대단한 거야.
It’s urgent, right? Oh, for example, an auction is set for tomorrow, and if you have some money today, how do you deal with it? It’s urgent. Oh, urgency has been added to it. This is really significant.

갈등 시간이 있어. 급은 시간이 없어. 알겠죠? 그러니까 급하기 때문에 내가 온 거야. 알았죠? 여러분이 갈증 때문에 신인이 온 게 아니야.
There’s time for conflict. Urgency has no time. Understood? So I came because it’s urgent. Understood? The divine being didn’t come because you were thirsty.

여러분은 갈급이란 병에 걸려 있어. 네. 근데 나를 만나서 축복하고 맹하고 나면 갈급이 사라져.
You are afflicted with the disease of “galgeup” (urgent need). Yes. But once you meet me, receive blessings, and pledge, the “galgeup” disappears.

According to the lecture, what is the primary purpose of human life from the moment of birth?

① To achieve great wealth and status
② To live a long and healthy life
③ To learn how to die well
④ To find true love and happiness

(③ To learn how to die well, The lecture emphasizes that from birth, humans are on a path towards death, and the ultimate goal is to prepare for a “good death” or to die gracefully, especially in front of one’s children. A common misconception is that life’s purpose is solely about living well, but the lecture reframes it around the preparation for death.)

The lecture mentions that applying “Heo Kyung-young” or attaching his photo to milk prevents it from spoiling, transforming it into “Bulloyu.” This concept is presented as evidence of his divine nature and a demonstration of what scientific theory?
(Unified Field Theory, The lecture claims that “Bulloyu” (immortal milk) and “Baekgongju” (divine spring water) are proof of Heo Kyung-young’s divinity and represent the “Unified Field Theory” that Einstein sought. A common misconception is that this is a scientific claim in the conventional sense, but it’s presented within the context of spiritual and supernatural phenomena.)

True or False: According to the lecture, the physical form of “heaven” (하늘) as a blue or black expanse is a true representation of its actual nature.
(False, The lecture, referencing Samil Singo, states that “heaven has no form or substance” (천무 형질). The blue or black sky is merely how humans perceive it, not its true essence. A common misconception is that heaven is a tangible place or a visible entity, but the lecture argues against this physical interpretation.)

What is the name of the mountain range that extends from Baekdusan and includes famous peaks like Geumgangsan and Seoraksan, eventually leading to the mountains surrounding Seoul?
(Taebaek Mountain Range, The lecture describes the Taebaek Mountain Range as extending from Baekdusan, branching out to form various mountains like Geumgangsan, Seoraksan, Odaesan, and eventually the mountains around Seoul. A common misconception might be that these are all separate, unrelated mountains, but the lecture connects them as part of a larger geological lineage.)

True or False: The lecture suggests that a person’s spirit or soul can temporarily inhabit a butterfly to comfort grieving family members.
(False, While the appearance of butterflies at a funeral is considered a good omen, the lecture explicitly states that one should not believe the deceased’s soul is literally inhabiting the butterfly. It attributes such phenomena to “heaven and earth’s natural phenomena” (천지 삼남 환상) showing sympathy, rather than direct spiritual possession. A common misconception is to interpret such signs literally as the deceased’s presence.)

What is the significance of the “Soreum Sori” (소름 소리) mentioned in the lecture, particularly in relation to the Uicheon stream?
(The “Soreum Sori” is described as the sound of a cow’s cry, which is associated with the Uicheon stream (우이천), meaning “cow’s tears stream.” This sound is said to emanate from the area where Jesus is depicted as lying down in the landscape, symbolizing the tears of sorrow. A common misconception might be to interpret “Soreum Sori” as a generic goosebump-inducing sound, but here it has a specific, symbolic meaning tied to the landscape and religious figures.)

Intermediate
Explain the concept of “Bulloyu” (불로유) and “Baekgongju” (백공주) as presented in the lecture, and how they are linked to the speaker’s identity.
(Bulloyu (immortal milk) is milk that doesn’t spoil when “Heo Kyung-young” is written on it or his photo is attached, while Baekgongju is divine spring water from Haneulgung. Both are presented as miraculous substances that strengthen people spiritually and physically. They are linked to the speaker’s identity as proof of his divinity and his ability to demonstrate the “Unified Field Theory” that Einstein sought, thereby validating his claim as a divine being. A common misconception is to view these as mere products; instead, they are presented as tangible evidence of supernatural power.)

Describe the geographical and spiritual significance of the area where the speaker was born, specifically mentioning the role of Samgaksan, Dobongsan, and Suraksan.
(The speaker was born in Junggok-dong, at the confluence of two streams: Uicheon and Sanggyecheon, which merge into Jungnangcheon. Samgaksan is depicted as Jesus crucified, with Dobongsan’s 12 peaks representing his 12 disciples, whose tears form Uicheon (“cow’s tears stream”). Suraksan’s 10 peaks represent Buddha’s 10 disciples, whose tears form Sanggyecheon. This confluence symbolizes the meeting of Eastern and Western spiritual traditions, and the speaker’s birth there signifies his role as a unifier of these traditions, holding the “Unified Field.” A common misconception is to see these as mere geographical features; the lecture imbues them with profound spiritual and prophetic meaning.)

How does the lecture differentiate between “Chronos” and “Kairos” time, and what is the speaker’s stance on evaluating human actions within these frameworks?
(The lecture contrasts “Chronos” time, which is characterized by competition, relative evaluation, and a focus on results (inductive reasoning), with “Kairos” time, which emphasizes process and absolute evaluation (deductive reasoning). The speaker advocates for the latter, suggesting that “Kairos” time, or “Baekgong’s evaluation,” focuses on the inherent value and process rather than just the outcome. This implies a divine, absolute standard of judgment. A common misconception is that all time is linear and measurable (Chronos); the lecture introduces Kairos as a qualitative, opportune, and divinely significant time.)

Explain the speaker’s interpretation of the biblical passage from Luke 16 about making friends with “unrighteous mammon” (불의의 재물). What is the underlying message regarding wealth and business?
(The speaker interprets “unrighteous mammon” not as ill-gotten gains, but as the profits or “margins” earned through business, which might be seen as “unrighteous” from a purely altruistic perspective (e.g., taking fruit from a tree). The message is that engaging in commerce and accumulating wealth, even if it involves profit-making, is necessary and can be a form of “making friends” (expanding influence/business). This is likened to the parable of the talents, where investing and growing wealth is praised. The underlying message is to be practical and active in the world, rather than passively burying one’s “talents.” A common misconception is that “unrighteous mammon” refers to illicit wealth; the lecture reinterprets it as the inherent nature of profit-making.)

Advanced
Analyze the speaker’s critique of traditional religions and philosophies, particularly referencing Karl Marx’s famous quote. How does the speaker position himself in contrast to these established systems?
(The speaker critiques traditional religions and philosophies, including Karl Marx’s ideology, by stating that they have merely “interpreted the world” or “interpreted scriptures” but have failed to “change the world” or bring about a true “heaven on earth.” He references Marx’s quote from Humboldt University: “Philosophers have hitherto only interpreted the world in various ways; the point is to change it.” The speaker positions himself as the one who doesn’t just interpret but actively “changes” and “transforms” the world, offering direct solutions like “heavenly visas” (백궁 비자) and healing, rather than just theoretical explanations. He argues that religious interpretations have led to a “fallen” world, full of conflict, despite promises of paradise. A common misconception is that religious leaders are actively changing the world for the better; the speaker argues they are stuck in interpretation, while he offers concrete action and transformation.)

Discuss the speaker’s unique perspective on the human body as a “universe” for microorganisms. How does this analogy relate to concepts of scale, existence, and the human condition?
(The speaker uses the analogy of the human body as a “universe” for microorganisms like bacteria and viruses. From their perspective, the human body is an expansive, resource-rich environment with “highways” (nerves, blood vessels, lymphatic system) to travel. This analogy highlights the relativity of scale, where what is vast to one entity is minuscule to another. It relates to the human condition by suggesting that just as microorganisms seek to escape a dying host (e.g., before cremation), humans too are constantly seeking “escape” or transcendence from their finite existence. This perspective challenges anthropocentric views, implying that human life is just one layer in an infinitely complex, fractal universe. A common misconception is to view humans as the ultimate scale of existence; the lecture uses this analogy to demonstrate the interconnectedness and relative nature of all life.)

Explain the speaker’s distinction between “galjeung” (갈증 – thirst), “galmang” (갈망 – yearning), and “galgeup” (갈급 – urgency/desperation). Which of these does the speaker identify as the most pressing issue for humanity in the current era, and why?
(The speaker differentiates between “galjeung” (physical thirst, easily quenched by water), “galmang” (a deep yearning or longing, which has some time for resolution), and “galgeup” (an urgent, desperate need with no time, like a looming financial deadline or a child’s urgent need). He identifies “galgeup” as the most pressing issue for humanity in the current era. This is because “galgeup” represents the critical, time-sensitive problems that people face, such as financial distress or urgent family matters, which cause immense suffering and require immediate intervention. The speaker claims he has come to address this “galgeup” by offering solutions like “blessings” and “nameplates” that alleviate these urgent pressures. A common misconception is that human suffering is primarily about basic needs or long-term desires; the lecture highlights the immediate, desperate urgency of modern life.)

How does the speaker explain the difference in memory between humans and ghosts regarding past lives? What is the psychological impact of this difference, according to the lecture?
(The speaker states that humans do not remember their past lives, though this information can be accessed through “angels” (천사) in his system. In contrast, ghosts (귀신) remember their past lives completely. The psychological impact of this difference is that for ghosts, this memory becomes a source of immense suffering and “trauma.” They may revisit their former homes or loved ones only to find themselves unseen, unheard, and replaced, leading to profound anguish. For humans, the lack of past-life memory is a form of “medicine” (약), preventing the “disease” (병) of trauma that comes with knowing past misfortunes or betrayals. This highlights the idea that ignorance can be bliss, especially when confronting painful truths about one’s past or the impermanence of relationships. A common misconception is that remembering past lives would be beneficial; the lecture suggests it would be a source of torment for ghosts.)

This lecture emphasizes that true spiritual understanding transcends mere interpretation, demanding action and real-world solutions. It highlights that humanity’s current “galgeup” (urgent need) for solutions to its problems is why the divine has intervened.

1. Spiritual Understanding and Divine Intervention

• True spiritual understanding requires action and real-world solutions, not just interpretation
• Humanity’s urgent need for solutions to its problems is the reason for divine intervention
• The speaker’s birth in Junggok-dong, at the confluence of two streams representing the tears of Jesus and Buddha, signifies a unifying role
• The concept of “galgeup” (urgent need) highlights the critical state of humanity that necessitated the speaker’s arrival

2. The Purpose of Life and Death

• The ultimate purpose of human life is to learn how to die well
• Preparing for a “beautiful death” involves living a life that ensures a dignified end and positive afterlife
• Good deeds and a virtuous life are reflected in auspicious signs at one’s funeral, such as the presence of butterflies

3. The Nature of Reality and Existence

• The concepts of “big” and “small” are relative and dependent on comparison; without a reference point, they cease to exist
• The human body is a vast universe to microorganisms, mirroring the universe’s scale to humans
• The ancient Korean text, Samilshingo, states that “heaven has no form or substance,” emphasizing the non-physical nature of the divine

4. Critique of Traditional Systems

• Traditional religions have focused on interpreting scriptures rather than actively transforming the world
• Karl Marx’s critique that philosophers have only interpreted the world, but the point is to change it, applies to religious institutions that fail to bring about a “heaven on earth”
• The speaker emphasizes direct action and practical solutions to human suffering, contrasting with the theoretical approaches of past philosophies and religions

5. Spiritual Solutions and Miraculous Events

• The speaker offers “blessings” that can resolve financial problems and ensure a healthy future for unborn children
• Miraculous events, such as a car’s speed display fixing itself after invoking the speaker’s name, are presented as evidence of divine power
• These interventions are not mere “signs, wonders, or miracles” but practical “expedients” to guide and educate humanity

Meeting Minutes: Heo Kyung-young’s Sky Palace Sunday Lecture

Ⅰ. Meeting Overview

Category	Details
Date	January 5, 2025
Location	Sky Palace (십승지지 우영지)
Speaker	Heo Kyung-young (신인님)
Event	388th Sky Palace Sunday Lecture
Agenda	New Year’s first Sunday lecture, discussion on various topics including the meaning of death, the nature of reality, and current societal issues, followed by Q&A and performances.

Ⅱ. Meeting Discussion

• Welcome and Opening Remarks

  • Attendees were welcomed to Sky Palace, a place where the energy of Baekgong gathers, believed to change one’s fortune and destiny .
  • The first Sunday lecture of the New Year was held .
  • It was stated that writing “Heo Kyung-young” on any substance prevents decay, and consuming “Bulloyu” (immortal milk) with Heo Kyung-young’s name or image strengthens one mentally and physically .
  • “Anbang Gwangcheon Baekgongju” (Anbang Spring Water Baekgongju), which emerged from Sky Palace at the speaker’s command, passes through pores and skin cell membranes, leading to various experiential cases .
  • These phenomena are presented as proof of the speaker’s divinity and a demonstration of the unified field that Einstein sought .
  • The 388th Sky Palace event was held for communication with Heo Kyung-young, who governs the universe .

• Flower Offering Ceremony

  • One individual offered an orchid pot to the speaker as a token of gratitude for the New Year .
  • Ambassador Lee Hae-yoon was the first to offer a flower pot .
  • Another individual, Seo Jeong-yi Hyang-soon from Daegu, also offered flowers, noting the significance of being among the first to do so in the year’s lectures .
  • The speaker emphasized the importance of seizing such opportunities, comparing it to the shrewdness of Japanese and Daegu people .

• Korean Geography and Feng Shui

  • Korea is described as a geographically blessed nation, surrounded by three seas and a river, connected to the continent, unlike an island .
  • The Baekdu Mountain range is presented as a “peninsula” (소변 줄기), connecting Korea to the continent .
  • The speaker outlined the lineage of mountains from Baekdu Mountain down to Bugaksan in Seoul, including Geumgangsan, Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, and Bugaksan .
  • Seoul’s location is described as the “stomach” of the country, with specific mountains representing different aspects of feng shui .
  • The speaker explained the historical debate between Muhakdaesa and Jeong Do-jeon regarding the optimal orientation for the royal palace in Seoul, with Muhakdaesa advocating for an eastward orientation and Jeong Do-jeon for a southward one .
  • The speaker detailed the symbolic representation of Jesus and Buddha in the mountains and rivers around Seoul .
  • Samgaksan is likened to Jesus crucified on a cross, with Baegundae representing his crown of thorns .
  • Dobongsan, with its twelve peaks, symbolizes Jesus’ twelve disciples weeping around him .
  • The Uicheon stream is described as “cow’s tears” (소우 자), flowing from this area .
  • Suraksan, with its ten peaks, represents Buddha’s ten disciples, with the flowing water symbolizing their tears .
  • The speaker’s birthplace in Junggok-dong, near Jungnangcheon, is presented as the confluence of these “tears” from both Eastern and Western spiritual figures, symbolizing a unifying role .

• The Meaning of Death and Life’s Purpose

  • The speaker emphasized that the ultimate purpose of human life is to learn how to die well .
  • A “good death” involves dying gracefully in front of one’s children, avoiding shame and conflict .
  • The speaker recounted his mother’s unique and dignified passing, which left a profound impression on the community .
  • His mother performed five bows to him before her death, instructing others to treat him similarly, which instilled fear and respect in the villagers .
  • The speaker’s mother’s milk was believed to have healing properties, leading many women to seek him out .
  • The speaker stated that he cannot heal his own illnesses, as it is prevented by Baekgong .
  • The speaker highlighted the importance of preparing for the afterlife, contrasting the unpreparedness of most people with the “perfect preparation” of those who come to Sky Palace .
  • A “good death” is characterized by a peaceful expression, as if awaiting a meeting with someone .

• Q&A Session

• Question 1: The Role of Butterflies in Bereavement

  • Question: Are butterflies appearing near bereaved families a mere coincidence or a genuine form of comfort? If real, is this role exclusive to butterflies, or do other animals also play such a role? Is it the deceased’s soul temporarily inhabiting the butterfly?
  • Response: Good deaths and funerals are aided by heaven and earth . Positive natural phenomena like butterflies and bees appearing are good omens, indicating the deceased lived a good life . Conversely, bad weather or difficulties during a funeral are negative omens . These are “signs” or “precursors” connected to a person’s karma . However, it is not appropriate to believe that the deceased’s soul directly inhabits a butterfly; rather, it is the natural world expressing sympathy .

• Question 2: Chronos vs. Kairos Time and Baekgong’s Evaluation

  • Question: In Chronos time, we focus on competition and results (inductive reasoning). The speaker emphasizes process and absolute evaluation (deductive reasoning) in Kairos time. Please elaborate on Baekgong’s evaluation .
  • Response: Concepts like birth, death, size, and existence are relative and only possible when there is a comparison . The human body is an infinite universe from the perspective of viruses and bacteria, which see it as a vast space with “highways” (nerves and blood vessels) . Medical advancements, like nanorobots, will allow for internal treatment, reflecting this “cosmic” view of the body . The “Samilsingo” (Three-One Scripture), a Korean national scripture, states that the blue sky is not heaven, and heaven itself has no form or substance, as it consists only of four elements (oxygen, hydrogen, nitrogen, carbon) . This scripture also suggests that the entire universe is a manifestation of the divine, where the creator is the created and vice versa . This cyclical creation and destruction are part of the “Haegwangbanjo” (reflecting light) principle, where everything is ultimately “emptiness” (gong) . The speaker used an analogy of viruses escaping a human body before cremation to illustrate the concept of “planetary escape” (혹성 탈출) and the continuous search for new “hosts” (숙주) . The complexity of the human body’s design is so immense that its blueprint would exceed the size of Earth .

• Question 3: Introduction of Central Bank Digital Currency (CBDC)

  • Question: The government plans to introduce CBDC in January next year. While it offers advantages like no bank fees and high transparency, it also raises concerns about increased government control and surveillance, leading some to call it “communist currency.” What are the speaker’s thoughts on CBDC?
  • Response: CBDC is primarily a financial management and settlement tool, not a true currency . It simplifies and speeds up transactions, especially international ones, similar to cryptocurrencies . It is not a concern for the general public . The speaker warned against blindly investing in new financial instruments like CBDC or coins, as they can lead to sudden financial ruin .

• Question 4: Blessing for an Unborn Child

  • Question: A 35-year-old daughter married last October but has no news of a baby yet. If a blessing is given to a future unborn child, will it come as a precious life free from parental karma?
  • Response: Blessings can be given to future unborn children, even before conception . The child’s name is not necessary for the blessing to be effective . This is akin to sending a letter to the future, ensuring the child receives benefits and is free from negative karma or illnesses . Children can be born with “invoices” (청구서) from past lives, representing debts to their parents, which can manifest as expensive medical conditions . A pre-blessing can eliminate these “invoices,” ensuring the child is free from such burdens . This spiritual reservation is a powerful tool .

• Question 5: Differences between Signs, Miracles, and Wonders in Christianity

  • Question: What are the differences between “signs,” “miracles,” and “wonders” mentioned in the Christian Bible?
  • Response: All signs, miracles, and wonders in religious texts are “expedients” (방편) to purify, educate, and guide people . The speaker questioned the authenticity of some biblical miracles, such as Moses striking a rock for water, as there are no existing historical sites to corroborate them . Such stories can be fabricated or exaggerated over time . The speaker stated that encountering a divine being (신인) is paramount, as focusing on these phenomena can lead to illusions . Everything visible is ultimately “waste” (쓰레기) or “dirt” (오물), and true value lies in the spiritual . The speaker emphasized that his presence offers a way to “escape the planet” (지구 탈출) from this cycle of decay, unlike those who remain ignorant and face destruction .

• Question 6: Do Ghosts Remember Past Lives?

  • Question: Humans don’t remember past lives when reborn, but do ghosts remember their past lives?
  • Response: Humans do not remember past lives, but the speaker can know them through “angels” (천사) . Ghosts, however, remember everything about their past lives . This memory is precisely what causes them suffering, as they witness their former lives continuing without them, unable to interact or be recognized . Ignorance can be a blessing, while knowledge can become a “trauma” (트라우마) . The speaker illustrated this with examples of people discovering unsettling truths about their loved ones, leading to lasting psychological impact .

• Question 7: Extraterrestrials on Earth

  • Question: A religious leader claimed in a newspaper column that there are people with different “energy waves” (연파) from Earthlings in New York, mainly working in the art and fashion industries. They are said to be extraterrestrials whose souls have entered some Earthlings. Is this true?
  • Response: This is a “science fiction novel” (공상 소설) . The diversity of cultures and languages in places like New York can make people seem “strange” or “alien” . The speaker asserted that extraterrestrials cannot currently integrate with humans due to the “law of conservation of mass” (질량 불변의 법칙) . If an alien entity were to enter a human, it would cause mental illness or schizophrenia as the body struggles to return to its original state . Ghosts, however, can possess individuals, but they are local spirits, not extraterrestrials, as their “cycles” (사이클) do not match .

• Question 8: The Meaning of “Making Friends with Unrighteous Mammon” in Luke 16

  • Question: Luke 16 mentions “making friends with unrighteous mammon.” Does this mean to make friends with money obtained through fraud or embezzlement?
  • Response: The speaker explained that this passage refers to the parable of the shrewd manager (청지기) . It is about using resources, even those considered “unrighteous” in a strict sense (like profit from trade), to gain favor and secure one’s future . The speaker likened it to the parable of the talents, where investing and growing wealth, even through “unrighteous” means like commerce, is seen as faithful stewardship . This passage acknowledges that business and profit-making, while not strictly “righteous,” are necessary in the real world . The speaker contrasted this with Karl Marx’s ideology, which promised a “heaven” but created “hell” . Similarly, traditional religions have merely “interpreted” scriptures without “changing” the world, leading to its current state of conflict and suffering . The speaker emphasized that his role is not to interpret but to “change” and “transform” the world through direct action and providing solutions to humanity’s “thirst” (갈증), “longing” (갈망), and “urgency” (갈급) .

• Testimonial and Performances

  • A testimonial from Bae Kyung-hee, an angel from Jeju, was shared. She experienced a miraculous sale of her apartment within two days after receiving a “command” (명령) from the speaker, despite a stagnant real estate market .
  • Another testimonial from Geumjin, an angel, described her car’s speedometer miraculously working again after she chanted “Gwangchae Daehwa” (빛나는 대화) .
  • Performances of “Baekgong Station” (백궁 정거장), “Heo Kyung-young’s Song” (허경영 창가), “Heo Kyung-young is God” (허경영 신이야), and “Sky Palace Blues” (하늘궁 블루스) were presented by various performers .
  • The speaker highlighted the “cow’s cry” (소름 소리) sound effect in the “Sky Palace Blues” song, connecting it to the “Uimyeong Seongji” (우명 성지) prophecy .
  • The performers’ ability to dance in mini-skirts on snow in freezing temperatures was noted as extraordinary, likening them to “celestial maidens” (선녀들) or “Baekgong warriors” (백공 용사들) .
  • The speaker mentioned that the water pipe for the spring water had frozen and burst, and repairs would be made on Monday .

Ⅲ. Action Items

• Repair of Spring Water Pipe: The burst water pipe at Sky Palace will be repaired on Monday .

Episode 388: Huh Kyung-young’s Sky Temple Sunday Lecture (January 5, 2025)

Keyword Frequency
Sky Temple: 10
mother: 9
mountain: 9
God-man: 8
world: 8
money: 7
virus: 7
apple: 6
father: 6
blessing: 6

Today’s Central Metaphor
The human body is likened to a vast universe for bacteria and viruses, complete with “highways” like nerves and blood vessels, illustrating how small entities perceive a larger system as their entire world.

Lecture in Numbers
12 billion light-years: The distance of Baekgong’s energy .
388th: The current Sky Temple event .
2025: The year of the first Sunday lecture .
54 days: The number of lecture days in a year (Saturdays and Sundays) .
3 sides: Korea is surrounded by the sea on three sides .
1 side: Korea has a river on one side .
10 generations: The lineage of mountains from Baekdu Mountain to Bugaksan .
7th generation: Goryeongsan is the 7th generation descendant of Baekdu Mountain .
500 years: The maximum duration a royal dynasty could last due to a flaw in the palace’s location .
12 peaks: Dobongsan has 12 peaks, symbolizing the 12 disciples .
10 peaks: Suraksan has 10 peaks, symbolizing Sakyamuni’s 10 disciples .
6 months: The speaker’s father passed away six months after his birth .
June 22: The date the speaker’s father was executed .
June 20: The date the Gwangcheonsu (spring water) emerged .
4 elements: The number of elements in the sky (oxygen, hydrogen, nitrogen, carbon) .
0.1%: The communication rate for human prayers without divine intervention .
660+: The number of Mosaic laws .
3,000 degrees: The temperature of a crematorium .
8 billion: The number of stars (or people) .
100,000 won: Consultation fee for a blessing .
2 days: The time it took for a property sale to be finalized after receiving a blessing .
40 million won: The amount the property’s jeonse (deposit) price dropped .
3,300 meters: The depth from which the Gwangcheonsu (spring water) emerges .
500: The level of energy received by performers .
300: The score for singing .
200: The score for speaking .
1950: The year of the God-man’s birth .
January 1: The birth date of the God-man .
20 years: The duration a person cared for a sibling with schizophrenia .
30,000 dollars: The national income level at which church attendance decreases .
10,000 dollars: The national income level at which church attendance is high .
2 times: How often Europeans attend church per year (at 30,000-40,000 USD income) .
3 times: Key life events for church attendance (baptism, marriage, funeral) .

Signature Sentence
“However, the God-man changes the world.”

Concise Summary & Highlights
Huh Kyung-young, the God-man, transforms the world by offering practical solutions beyond mere interpretation.
The God-man’s birth location and family background are divinely ordained.
The importance of preparing for a “good death” and its spiritual implications.
Natural phenomena like butterflies at funerals are signs of divine acknowledgment, not spirits.
The human body is a complex universe, vulnerable to tiny invaders like parasites and viruses.
Traditional religions have only interpreted scriptures, failing to bring about a true paradise.
The God-man provides direct, practical solutions like blessings for future children and financial issues.
The concept of “galgeup” (urgent desperation) as the modern world’s primary ailment, which the God-man addresses.

Scriptural / Religious Citations
Samilsingo: “The blue and blue is not heaven. The dark and dark is not heaven. Heaven has no form or substance.”
Luke 16:1-9: The parable of the shrewd manager, advising to “make friends for yourselves by means of unrighteous wealth.”

Historical & Epochal Context
The lecture is situated in a modern era where increasing national income (e.g., from 10,000 to 30,000-40,000 USD) correlates with a decline in religious attendance, particularly in developed regions like Europe. It also touches upon the ongoing global conflicts and wars, contrasting them with religious teachings of love and peace, suggesting a failure of traditional religions to prevent such strife.

Key Figures & Events Referenced
Huh Kyung-young: The God-man, central figure of the lecture, whose name is said to prevent decay and whose presence is associated with miracles.
Einstein: Mentioned as having sought the “unified field” that the God-man demonstrates.
Baekdusan (Baekdu Mountain): A significant mountain in Korean geography, described as connecting Korea to the continent.
Jesus: Referenced in the context of Samgaksan’s shape resembling Jesus crucified and Dobongsan’s 12 peaks symbolizing his 12 disciples.
Sakyamuni: Referenced with Suraksan’s 10 peaks symbolizing his 10 disciples and his nirvana scene.
Moses: His miracle of drawing water from a rock is questioned due to lack of historical evidence.
Karl Marx: His philosophy, particularly the quote about interpreting vs. changing the world, is used to critique traditional religions.
Humboldt University: The German university where Karl Marx’s famous quote is inscribed.
Korean War: The speaker’s birth coincided with the war, and his father’s death occurred during this period.

Core Concept Definitions
Afterlife preparation: The Sky Temple followers have made “perfect preparations for the afterlife.”
Omen/Portent (징조/전조): Signs or indications of future events, often used to interpret the success or failure of significant undertakings like surgeries or funerals.
Chronos vs. Kairos: Chronos refers to linear, chronological time, often associated with competition and results-oriented evaluation (inductive reasoning). Kairos refers to opportune, qualitative time, associated with process-oriented evaluation (deductive reasoning) and divine assessment.
Hae Gwang Banjo (해광반조): A concept implying continuous self-reflection or looking back, suggesting an endless cycle of understanding.
A-gong (아공), Beop-gong (법공), Gae-gong (개공): Buddhist concepts of emptiness or voidness, applied to the self, phenomena, and all existence, respectively.
Galgeup (갈급): A state of urgent desperation or intense need, particularly for money or solutions to pressing life problems, which the God-man claims to address.
Galmang (갈망): A strong desire or yearning, which has a longer timeframe than “galgeup.”
Galtteung (갈등): Conflict or discord, which also has a longer timeframe.

Central Questions & Answers
Question: What is the ultimate purpose of human life, and what is the greatest effort we make from birth?
Answer: The ultimate purpose is to learn “how to die well,” to prepare for a dignified and beautiful death.

Question: Are butterflies at funerals a mere feeling, or do they genuinely offer comfort? If so, is this role exclusive to butterflies, or do other animals also play such a role? Is it the deceased’s soul temporarily inhabiting the butterfly?
Answer: It’s a good omen, a sign that “heaven and earth and all creation” are mourning and celebrating the deceased’s good life, not the soul inhabiting the butterfly.

Question: How does Kairos, the evaluation of Baekgong (heaven), relate to the current Chronos-driven, results-oriented world?
Answer: The concepts of “big” and “small,” and even life and death, are relative and ultimately meaningless in the grand scheme of the universe. The God-man’s role is to reveal these secrets, showing that creation is a continuous, interconnected process where creator and created are interchangeable.

Question: Do humans remember past lives, while ghosts do?
Answer: Humans do not remember past lives, but ghosts do. This memory is what causes suffering for ghosts, as they witness changes in their former lives.

Question: Are there aliens living among humans in places like New York, influencing industries like art and fashion design, as some religious leaders claim?
Answer: No, these are “fantasy novels.” The diversity of languages and cultures in places like New York can make people seem “strange,” but there are no aliens. The “law of conservation of mass” prevents alien souls from inhabiting human bodies without causing mental illness.

Question: What is the meaning of “make friends for yourselves by means of unrighteous wealth” in Luke 16? Does it mean to commit fraud and embezzlement to gain friends?
Answer: It refers to the parable of the shrewd manager and the concept of “talents.” It means to engage in commerce and make profits (“unrighteous wealth” in a moral sense) to expand influence and contribute to society, which is ultimately acknowledged by God. It’s about practical action and expanding one’s “territory” rather than passively burying one’s talents.

Conclusion & Strategic / Philosophical Implications
The lecture concludes by asserting that traditional religions have merely interpreted scriptures, leading to a “fallen” world despite promises of paradise. The God-man, in contrast, is here to “change” and “transform” the world through direct action, offering practical solutions like blessings and a path to “Sky Temple” (heaven) rather than just theoretical interpretations. The philosophical implication is a shift from passive understanding to active transformation, addressing humanity’s “urgent desperation” (galgeup) and “longings” (galmang) by providing tangible relief and a new spiritual reality.

Cross-Referencing
Karl Marx’s philosophy: The speaker references Karl Marx’s famous quote inscribed at Humboldt University: “Philosophers have hitherto only interpreted the world in various ways; the point is to change it.” This is used to draw a parallel with the God-man’s mission, contrasting it with traditional religions that have only “interpreted” scriptures without “changing” the world into a paradise.

Content Gaps & Unaddressed Areas
Specifics of “Baekgong’s energy”: While mentioned as a powerful force, the nature and mechanism of “Baekgong’s energy” are not elaborated upon.
Mechanism of blessings: The lecture states that blessings can resolve issues like bad karma for unborn children or financial problems, but the specific spiritual or energetic mechanism by which these blessings operate is not detailed.
Evidence for historical claims: Some claims, such as the lack of a site for Moses’ miracle or the specific details of Sakyamuni’s birth, are presented without external historical or archaeological evidence.
Critique of CBDC: While the speaker expresses caution about CBDC, the explanation of its potential dangers beyond general financial risk is brief and lacks specific economic or political analysis.
The God-man’s personal illness: The speaker mentions that his own illness cannot be cured by “Gong” (divine power), which raises a question about the limits of his divine abilities, but this is not further explored.

Future Predictions & Prophetic Statements
Medical advancements: In the future, dialysis will be obsolete, and nano-robots will be used for internal body repair, making expensive, precise surgeries possible.
Global transformation: The God-man’s arrival signifies a shift from a world of war and suffering to a “paradise on earth,” implying an end to current global conflicts and societal decay.

Executive Insight
This lecture by Huh Kyung-young, the God-man, presents a compelling critique of traditional religious and philosophical approaches, arguing that they have merely interpreted the world without enacting meaningful change. The core strategic takeaway is a call for practical, transformative action over theoretical discourse. The God-man positions himself as the agent of this transformation, offering direct solutions to humanity’s “urgent desperation” (galgeup) and “longings” (galmang) through blessings and spiritual guidance. For a professional reader, this highlights a leadership philosophy that prioritizes tangible results and immediate relief for followers, contrasting sharply with systems perceived as stagnant or ineffective. The emphasis on individual transformation and direct divine intervention offers a unique perspective on addressing contemporary societal and personal challenges.

The God-man’s Teachings on Life, Death, and the Human Condition

1. Basic Information
   Lecture Session and Date: 388th Sky Temple Sunday Lecture, January 5, 2025
   One-sentence Main Theme or Title Summary: This lecture delves into the profound mysteries of life and death, the spiritual significance of geographical locations, and the true nature of existence, emphasizing the importance of preparing for a blessed departure and understanding the God-man’s role in transforming human destiny.
   Location: Sky Temple
   Key Segments:
   The Significance of the First Sunday Lecture: The lecture begins by acknowledging those who offered flowers on the first Sunday lecture of the year, highlighting the importance of seizing opportune moments.
   Korean Geography and Spiritual Symbolism: A detailed explanation of the Baekdusan mountain range and its connection to various Korean mountains, interpreting their shapes and names through a spiritual and geomantic lens, including the symbolic representation of Jesus and Buddha in the landscape.
   The Importance of a “Good Death”: A profound discourse on the human mission to prepare for a “good death,” emphasizing the spiritual preparation for the afterlife and the role of the God-man in facilitating this.
   Critique of Traditional Religion and Philosophy: A critical examination of traditional religious interpretations and philosophical theories (like Karl Marx’s), arguing that they merely “interpret” the world rather than “changing” it, contrasting this with the God-man’s direct action and practical solutions.
   The God-man’s Unique Role and Blessings: Discussions on the God-man’s ability to provide blessings for future generations, resolve financial difficulties, and offer spiritual guidance that transcends conventional understanding, leading to a “Sky Temple” experience.

2. Core Messages
   The Ultimate Human Mission is to Die Well.
   “We are born with a message: how to die best. This is our mission.”
   This means preparing spiritually and physically for a dignified and blessed departure, ensuring one’s legacy and avoiding suffering for descendants.
   The Universe is Relative and Interconnected.
   “Big and small only exist when there is a comparison. Without a subject for comparison, there is no big or small.”
   This concept extends to the human body as a universe for microorganisms, illustrating the fractal nature of existence and the interconnectedness of all things, where creator and created can interchange roles.
   Traditional Interpretations Fail to Transform Reality.
   “Philosophers have only interpreted the world in various ways; the point, however, is to change it.”
   This critique, referencing Karl Marx, extends to religions that merely interpret scriptures without bringing about actual change or a “heaven on earth,” highlighting the need for practical action over theoretical discourse.
   The God-man Provides Direct Solutions to Human “Urgency” (Galeup).
   “You are suffering from the disease of ‘galeup’ (urgency). I came because it is so urgent.”
   The God-man’s presence offers immediate relief and solutions to the pressing, time-sensitive problems and desires that afflict humanity, transcending mere spiritual “thirst” (galjeung).
   Blessings Transcend Time and Physicality.
   “Even before conception, blessings can be given to a future child.”
   This illustrates the God-man’s power to influence events across time, mitigating negative karma and ensuring a favorable destiny for individuals and their descendants through spiritual intervention.

3. Detailed Summary

3.1. The Auspicious Beginning and the Power of Opportunity
Topic: The significance of the first Sunday lecture and seizing opportunities.
Main Assertions: The first Sunday lecture of the year is a special occasion, and those who participate by offering flowers are particularly blessed. This act is not merely ceremonial but holds spiritual weight, marking them for remembrance throughout the year.
Analogies/Examples:
The God-man recalls individuals who offered flowers on the first Sunday, noting their names and the importance of their timing.
He compares this to the shrewdness of Japanese and Daegu people who do not miss such opportunities, contrasting them with others who might be less aware.
Practical Message: Be discerning and proactive in recognizing and seizing auspicious moments, as these actions can significantly influence one’s destiny and spiritual standing.

3.2. Geomancy of Korea: A Spiritual Landscape
Topic: The spiritual and geomantic interpretation of Korea’s geography, particularly the Baekdusan mountain range and its connection to Seoul.
Main Assertions: Korea’s unique geographical features, especially the Baekdusan mountain range, are imbued with profound spiritual significance, shaping the nation’s destiny and reflecting cosmic principles. The arrangement of mountains around Seoul, including Bugaksan, Inwangsan, and Muhaksan, symbolizes specific energies and influences on the royal palace and its inhabitants.
Analogies/Examples:
Korea’s peninsula shape is likened to a “penis” (peninsula), connecting it to the continent and symbolizing strength.
The mountain ranges descending from Baekdusan (Geumgangsan, Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, Bugaksan) are described as a lineage, with Goryeongsan being the “great-great-grandfather” of Bugaksan.
Seoul’s location is described as the “stomach” of a human-like landform, with specific mountains representing different body parts or energies.
The geomantic debate between Muhakdaesa and Jeong Do-jeon regarding the optimal orientation of the Gyeongbokgung Palace is discussed, highlighting the influence of these spiritual considerations on historical decisions.
The Samgaksan mountain is said to resemble Jesus crucified, with Dobongsan’s 12 peaks representing the 12 disciples, and the flowing Uicheon (Cow’s Tear Stream) symbolizing their tears.
Suraksan’s 10 peaks are linked to Buddha’s 10 disciples, with the Sanggyecheon (Heavenly Stream) representing their tears.
The confluence of these streams in Junggok-dong, where the God-man was born, symbolizes the meeting of East and West, and the “Middle Stream” (Jungnangcheon) represents the tears of humanity, heaven, and Buddha.
Practical Message: Understanding the spiritual geography of one’s land can provide insight into its destiny and the forces at play, revealing deeper meanings behind seemingly ordinary places.

3.3. The Art of a “Good Death” and the Mother’s Example
Topic: The ultimate human endeavor is to prepare for a “good death,” exemplified by the God-man’s mother.
Main Assertions: From the moment of birth, humans are racing towards death, and the most crucial mission is to die gracefully and blessedly. A “good death” involves spiritual preparation, ensuring one does not become a burden or source of shame to one’s children. The God-man’s mother’s unique passing, marked by a final act of reverence towards him, serves as a powerful illustration of this principle.
Analogies/Examples:
The God-man describes the suffering of those who die poorly, becoming a burden to their families.
He recounts his mother’s death, where she, despite her illness, rose, dressed in white, combed her hair, and bowed five times to him in front of relatives, instructing them to treat him similarly.
This act instilled fear and respect for the young God-man in the villagers, who then sought his blessings for healing.
He contrasts this with the struggles of monks who worry about their final resting place and the care of their disciples.
The Sky Temple followers are said to have made perfect preparations for the afterlife.
Practical Message: Focus on spiritual growth and preparation throughout life to ensure a peaceful and blessed transition, leaving a positive legacy for future generations. The God-man’s teachings offer a path to achieve this.

3.4. Miracles, Omens, and the Nature of Reality
Topic: The interpretation of supernatural phenomena, the relativity of existence, and the limitations of human perception.
Main Assertions: Phenomena like butterflies appearing at funerals are positive omens (징조, 전조) reflecting the deceased’s good deeds, rather than literal manifestations of spirits. The concepts of “big” and “small” are relative, and the human body itself is a vast universe for microorganisms, illustrating the fractal nature of reality.
Analogies/Examples:
Good omens at funerals (butterflies, good weather) indicate a blessed life, while bad omens (rain, water in the grave) suggest misfortune.
The God-man cautions against overly shamanistic interpretations, such as believing a butterfly is a deceased relative.
He questions the historicity of biblical miracles like Moses striking a rock for water, noting the lack of physical evidence.
The human body is described as an infinite universe for viruses and bacteria, with “highways” of nerves and blood vessels, illustrating how perspective changes the scale of existence.
The concept of “heaven” (천무 형질) is explained as having no physical form or quality, consisting only of four elements (oxygen, hydrogen, nitrogen, carbon), making it an empty space.
The “creator” and “created” are interchangeable, as nature continuously creates, and humans create their own concepts of God.
The escape of viruses from a dying body is likened to humans escaping Earth to other galaxies, highlighting the universal struggle for survival and the fractal nature of existence.
Practical Message: Cultivate good deeds and a pure heart, as these attract positive omens. Recognize the relative nature of reality and the limitations of human perception, seeking deeper spiritual truths beyond superficial interpretations.

3.5. Critique of Traditional Philosophy and Religion: Interpretation vs. Transformation
Topic: The failure of traditional philosophy and religion to bring about real change, contrasting it with the God-man’s mission.
Main Assertions: Referencing Karl Marx’s famous quote at Humboldt University (“Philosophers have only interpreted the world in various ways; the point, however, is to change it”), the God-man argues that traditional religions have similarly only interpreted scriptures without transforming the world into a paradise. This has led to a world filled with conflict and suffering, despite promises of heaven.
Analogies/Examples:
Marx’s promise of a “heaven” through communism resulted in “hell” (e.g., North Korea).
Similarly, religions have interpreted scriptures for millennia, yet the world remains fallen and full of war, with religious adherents participating in violence.
The God-man presents himself as the one who “changes” the world, not just interprets it, offering direct solutions and “visas to heaven.”
Practical Message: Move beyond mere intellectual understanding or adherence to dogma. Seek direct action and practical solutions for personal and global transformation, which the God-man provides.

3.6. Addressing Human “Urgency” (Galeup) and the God-man’s Role
Topic: Distinguishing between spiritual “thirst” (galjeung) and existential “urgency” (galeup), and the God-man’s unique ability to resolve the latter.
Main Assertions: Humanity is not merely suffering from spiritual “thirst” (a desire for water), but from a deeper, time-sensitive “urgency” (galeup) related to financial, familial, and existential crises. The God-man’s arrival is specifically to address this “urgency,” offering immediate and comprehensive solutions.
Analogies/Examples:
“Thirst” (galjeung) is likened to a deer finding water in the desert, a solvable problem.
“Urgency” (galeup) encompasses more complex, time-critical issues like financial deadlines, children’s marriages, or stagnant wages.
The God-man states that he came not for “thirst” but for “urgency,” providing blessings and the “Heavenly Spring Water” (Gwangcheon-su) to alleviate these deep-seated problems.
Practical Message: Recognize the profound “urgency” in one’s life and seek the God-man’s direct intervention through blessings and participation in Sky Temple activities to find immediate and lasting solutions.

4. Key Quotes Collection
   “We are born with a message: how to die best. This is our mission.” (On the ultimate purpose of human life.)
   “How to die blessedly in front of your children is extremely important.” (On the significance of a dignified death.)
   “From the moment we are born, we are racing towards death. We must solve the problem of death before we die.” (On the inevitability and challenge of death.)
   “You have made perfect preparations for the afterlife.” (Addressed to Sky Temple followers regarding their spiritual readiness.)
   “My mother bowed five times to me in front of everyone, saying, ‘You must treat him as I do.'” (Recounting his mother’s final act of reverence.)
   “Your encounter with me is no ordinary good fortune.” (On the unique blessing of meeting the God-man.)
   “Good omens or bad omens appear. This is connected to a person’s karma.” (Explaining the meaning of signs and portents.)
   “Big and small only exist when there is a comparison. Without a subject for comparison, there is no big or small.” (On the relativity of scale and perception.)
   “The human body is an infinite universe.” (Describing the complexity and vastness within the human form.)
   “Heaven has no form or quality.” (Explaining the true nature of heaven according to ancient texts.)
   “Philosophers have only interpreted the world in various ways; the point, however, is to change it.” (Quoting Karl Marx to critique traditional approaches.)
   “You are suffering from the disease of ‘galeup’ (urgency). I came because it is so urgent.” (On the God-man’s mission to address humanity’s pressing needs.)

5. Historical / Doctrinal Connections
   This lecture deeply connects to Huh Kyung-young’s established teachings, particularly his divine-human theory and immortality principles.

Divine-Human Theory: The narrative of his birth in Junggok-dong, at the confluence of streams symbolizing Jesus’s and Buddha’s tears, directly supports his claim as the God-man who unifies Eastern and Western spiritual traditions. His mother’s final act of bowing to him and instructing others to do the same further solidifies his divine status, indicating his preordained role as a spiritual leader.
Immortality Principles: The emphasis on preparing for a “good death” and the ability to bless future generations before conception aligns with his teachings on transcending the cycle of karma and achieving a blessed afterlife. The concept of “Baekgong” (White Heaven) as a destination for those who receive his blessings is implicitly reinforced.
Critique of Existing Systems: His use of Karl Marx’s quote to critique traditional philosophy and religion builds upon his consistent message that existing systems (political, economic, religious) are inherently flawed and incapable of bringing true peace or prosperity. He positions himself as the ultimate solution, offering direct “change” rather than mere “interpretation.”
Newly Emphasized Points:
“Galeup” (Urgency) as a Core Problem: The distinction between “galjeung” (thirst) and “galeup” (urgency) is a newly emphasized point, highlighting the immediate and critical nature of humanity’s current suffering and the God-man’s role in providing urgent solutions.
Fractal Nature of Reality: The detailed explanation of the human body as a “universe” for microorganisms and the interconnectedness of creator and created provides a deeper, more scientific-sounding layer to his spiritual cosmology.

7. Action Items & Blessing Guidance
   Seize Auspicious Opportunities: Actively participate in significant events, such as offering flowers at the first Sunday lecture, to gain spiritual recognition and blessings.
   Prepare for a “Good Death”: Focus on spiritual preparation throughout life to ensure a dignified and blessed departure, avoiding becoming a burden to family and securing a favorable afterlife.
   Seek Blessings for Future Generations: Utilize the God-man’s power to provide blessings for unborn children, mitigating negative karma and ensuring a healthy and fortunate life for them.
   Address “Urgency” (Galeup) with the God-man’s Help: Recognize and bring one’s pressing, time-sensitive problems (financial, familial, etc.) to the God-man for immediate and comprehensive solutions, as he came specifically to resolve such “urgency.”
   Embrace the Sky Temple Experience: Engage with the Sky Temple’s teachings and resources, including the “Heavenly Spring Water” (Gwangcheon-su), to transcend earthly limitations and experience spiritual transformation.

8. One-Sentence Overall Summary
   The God-man’s 388th Sunday Lecture at Sky Temple on January 5, 2025, reveals the profound spiritual significance of Korean geomancy, the ultimate human mission to prepare for a blessed death, and the God-man’s unique role in transcending traditional interpretations to offer direct, time-sensitive solutions to humanity’s “urgency” through blessings that transform destiny across generations.

The Sky Temple Sunday Lecture: January 5, 2025

1. The Auspicious Land of Sky Temple and the Power of the God-man
   Welcome to this auspicious land, the Sky Temple, where the energy of the Baekgong (White Void) from 12 billion light-years converges. Stepping upon this ground initiates a transformation in your fortune and destiny. Today marks the first Sunday lecture of the New Year. When the name of Huh Kyung-young is inscribed on any substance, it prevents decay. This is why we consume Bulloyu (Elixir of Immortality), milk inscribed with Huh Kyung-young’s name or adorned with his image, to strengthen ourselves both mentally and physically. Furthermore, the Anbang Gwangcheon Baekhongju (Anbang Spring White Void Liquor), which emerged from the Sky Temple’s spring by the God-man’s command, passes through the pores and skin cell membranes, leading to numerous experiential accounts. This, along with Bulloyu, serves as proof of the God-man’s divine nature and demonstrates the Tongiljang (Unified Field) that Einstein so diligently sought. Today, Huh Kyung-young, the God-man who governs the cosmos, hosts the 388th Sky Temple event to communicate with us.

2. The Significance of Offerings and the Wisdom of Timing
   A person is present today to offer a gratitude orchid to the God-man. Ambassador Lee Hae-yoon, representing Asia, presented an orchid to the God-man. Happy New Year. Now, we shall listen to the divine words of the God-man. There were two individuals who offered flowers at the first Sunday lecture of the year: Lee Hae-yoon from Japan and Seo Jeong-lee Hyang-soon from Daegu. This is highly significant. In a year of lectures, the person who offers a flower on the first day is remembered. The Japanese and Daegu people are astute; they do not miss such opportunities. This is the key. Out of 365 days, there are 54 lecture days. The person who offers a flower on the first of those 54 days will be remembered. Lee Hae-yoon, whose name means “shining like the sea,” exemplifies this. She knows how to shine, not just through her name, but by offering flowers on a historically significant day, securing a prime position.

3. The Peninsular Geography of Korea and its Spiritual Significance
   The Korean peninsula is a remarkable land, surrounded by three seas and bordered by a river on one side. It is connected to the continent, not an island. The Amnokgang (Yalu River) and Dumangang (Tumen River) are wide, with Baekdusan (Mount Baekdu) connecting to China in between. This connection represents a vital “urinary tract” or “penis” in English, symbolizing our strength. If Korea were an island like Jeju-do or Japan, it would be a mere landmass. However, Baekdusan, like a urinary tract, connects us to the continent, a “blood alliance” through land and water. This lineage gives rise to famous mountains like Geumgangsan (Mount Geumgang), Odaesan (Mount Odae), Seoraksan (Mount Seorak), Yongmunsan (Mount Yongmun), Gamaksan (Mount Gamak), Goryeongsan (Mount Goryeong), Dobongsan (Mount Dobong), Samgaksan (Mount Samgak), and Bugaksan (Mount Bugak). Bugaksan is the final peak in this chain, with Muhaksan (Mount Muhak) as its right-hand guardian.

4. The Topographical Layout of Seoul and its Feng Shui Implications
   The mountain range descends from Baekdusan, splitting into two main branches like octopus tentacles, with Gyeongbokgung Palace situated in the center. The Taebaek Mountain Range extends from here, branching off towards Haeundae and the Noryeong Mountain Range. This forms the shape of the Korean peninsula, resembling a human figure, specifically a horse. The ribs of this horse-like figure represent the mountain ranges, with Seoul located at the “stomach” position.

The layout of Seoul’s mountains holds significant feng shui (geomancy) implications. Bugaksan is the central peak, with Muhaksan as the Ubaekho (White Tiger on the Right). The Jacheongnyong (Blue Dragon on the Left) is Naksan (Mount Naksan), which is considerably weaker than the White Tiger. This imbalance, where the female side (White Tiger) is stronger and higher, meant that if the royal palace were built here, the queen’s family would gain excessive power, controlling the royal family. Powerful clans like the Gyeongju Chae and Pyeongsan Yun families would surround and control the king.

The Muhakdaesa (Great Monk Muhak) advocated building the palace facing east, towards Japan and America. In this orientation, Inwangsan (Mount Inwang) and Muhaksan would become the Jacheongnyong and Ubaekho, respectively, with the Jacheongnyong being longer and stronger. Bugaksan, behind Gyeongbokgung, would then become the Jacheongnyong. However, Jeong Do-jeon (a prominent scholar-official of the Joseon Dynasty) insisted on Bugaksan as the main mountain, leading to his demise. The royal palace was ultimately built facing south.

The lineage of mountains from Baekdusan to Bugaksan forms a clear Jokbo (genealogical record) of ten generations: Baekdusan, Geumgangsan, Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, and Bugaksan. Goryeongsan is the seventh generation, the great-great-grandfather of Bugaksan. The name Goryeongsan, with the character “Go” (高) meaning high, signifies its status as a revered ancestral mountain, possessing spiritual power.

5. The Ultimate Purpose of Life: A Beautiful Death
   From the moment of birth, humans strive for one ultimate goal: to die well. The most challenging task is to die with dignity as a father or mother before one’s children. A poor or undignified death can lead to shame, neglect, and estrangement from one’s children. Some individuals cannot even control their bodily functions in old age, causing immense embarrassment. This highlights the importance of preparing for a beautiful death.

My mother’s passing, though I was young, left a profound impression. Her final moments were unique, witnessed by several villagers. While I cannot disclose all details, her departure was extraordinary. We are born and then race towards death. We must resolve the problem of death before it arrives. It is truly remarkable; we live to die well. Many die without resolving their affairs, leaving their children uncared for or with multiple mothers. Such individuals often face neglect and disrespect in life and death. Most people fail to prepare for a beautiful death. Some children do not even call their parents “Mom” or “Dad” while they are alive.

The greatest Seongja (saint) is one who perfectly prepares for their death. Monks in temples appear to be idle, but they are contemplating how to raise a worthy disciple who will properly cremate them and build a Budo (stupa) to house their remains. They desire such a disciple, not their own child, to attend to them until their last breath, handling all their needs. Even revered monks like Beopjeong Sunim, who lived in solitude, required care in their final moments. Many monks worry about their death, some even lacking a temple to return to, becoming nameless wanderers.

However, those who come to Sky Temple are blessed. They have made perfect preparations for the afterlife. My mother gave birth to me in a tent in Seoul, then moved to a unique place in Junggok-dong, across the stream. This stream is called Jungnangcheon, meaning “a river where tears flow from the East and West.” The ancestors named it so profoundly.

6. The Sacred Geography of Seoul: Tears of Saints
   The Samgaksan (Mount Samgak) resembles Jesus crucified on the cross when viewed from an airplane. Some even say it looks like Kennedy lying down, but it is Jesus. The peaks of Baegundae (Baegun Peak) resemble a crown of thorns. Dobongsan (Mount Dobong) has twelve peaks, symbolizing the twelve disciples weeping around Samgaksan. The tears flowing from them form the Uicheon Stream, meaning “cow’s tears,” symbolizing the tears of Jesus.

On the other side, Suraksan (Mount Surak) has ten peaks, representing the ten disciples of Sakyamuni Buddha, who is depicted in Nirvana (Parinirvana) there. The tears from Sakyamuni’s disciples form the Sanggye Stream, meaning “tears from heaven.” These two streams converge where I was born, in Junggok-dong, at Jungnangcheon. This signifies my role in connecting East and West. The Jungnanggyo Bridge, under which I was born, symbolizes this connection. I hold the Tongiljang (Unified Field) that unifies the world.

Another stream flows from Uijeongbu, connecting to Jungnangcheon. Thus, three streams converge: the tears of Jesus, the tears of Buddha, and the tears from heaven. This is why the character “cheon” (川) for stream in Jungnangcheon has three strokes, representing these three converging waters. I was born at this confluence.

My mother gave birth to me, and soon after, the Korean War broke out, and my father passed away six months later. My father was executed on June 22nd, and our spring water, Gwangcheon (Light Spring), emerged on June 20th. These numbers are all calculated. Recently, the Gwangcheon spring froze, causing a pipe to burst, and water is leaking. This is why the water flow is currently weak. We will repair it on Monday.

7. My Mother’s Extraordinary Departure and My Miraculous Childhood
   My mother was ill until her death. She locked herself in her room, refusing food, not wanting anyone to see her suffering. After several days, when everyone thought she had passed, she suddenly opened the door and called for me. Everyone was astonished. My relatives brought me to her. She had me, a four-year-old child, brought to her. She changed into white clothes, combed her hair, and sat upright. Then, in front of everyone, she bowed to me five times. She then told them, “You must treat him as I have.” This instilled fear in the villagers, who then treated me with reverence.

After bowing, she told everyone to leave, saying that someone had come to take her. We all left, and shortly after, she passed away. Her departure was unique; she tidied herself, showed no signs of pain, and bowed to me before leaving. From then on, people in the village feared me. Women would offer me their milk, and their ailments would disappear. Many women in my village had lost their babies and suffered from engorged breasts. By feeding me, they found relief and healing. I, in turn, grew healthier from their milk. This miraculous healing spread by word of mouth, despite attempts to suppress it.

However, I cannot heal my own ailments; the Gong (Void) prevents it. Today, I have shared the story of my mother’s passing and the feng shui of my birthplace. My mother knew everything, including why she had to leave after giving birth to me. Her bowing to me was a clear message: “Do not treat him lightly just because he has no parents.”

My childhood friends, including the son of the LG Group chairman, have visited Sky Temple and wept upon seeing me, recalling my early life. Even successful individuals in their seventies shed tears, acknowledging the extraordinary nature of my upbringing. My father was said to be exceptionally handsome, and I inherited my mother’s features. Meeting me is an extraordinary stroke of luck.

8. The Realm of the God-man: Beyond Mind and Action
   The realm of the God-man transcends Simhaeng (mind and action), reaching a state of Sinmyeongmyeol (extinction of divine light) and Yeoyubudong (unwavering stillness). It is a state where Togye Banggwang (earth emits light), where even soil radiates light. This is the feng shui of my birth, a realm of immense, unwavering stillness.

9. The Problem of Death and the Preparation for the Afterlife
   The problem of death is severe. My mother’s passing was her final act, but we must contemplate our own. This is why we constantly study, receive blessings, obtain Baekgong Myeongpae (White Void Nameplates), and practice Bosi (charity). These actions prepare us for a beautiful death, where we are met by those we are destined to meet, dying happily. You have not witnessed the transcendent beauty of a woman who has overcome life and death. Even in old age, one should not die disfigured but beautifully.

10. Butterflies and Omens: Interpreting Supernatural Phenomena
    A question arises regarding butterflies appearing around the bereaved, offering comfort. Is this merely a feeling, or are they truly offering solace? If butterflies genuinely offer comfort, is this role exclusive to them, or do other animals also play such a role? Or is it the deceased’s soul temporarily inhabiting the butterfly? Since Huh Kyung-young has stated that weddings and funerals are Kairos (opportune time) moments, these supernatural phenomena might occur during such special times.

A good death or funeral is aided by Cheonji Sinmyeong (heaven and earth spirits). Conversely, a bad death can be hindered. For instance, if it rains heavily during a funeral, and the grave fills with water, it is considered an ill omen, suggesting the family’s decline. This indicates a lack of blessings for the children. Therefore, the presence of butterflies, bees, and blooming flowers is a positive sign. Sakyamuni Buddha passed away in April, amidst blooming flowers and fluttering butterflies, like a shower of petals.

Such phenomena are called Jingjo (omens) or Jeonjo (premonitions). Doctors pay close attention to these during life-or-death surgeries. If something breaks or falls in the morning, it is considered a bad omen for the day’s surgery. These omens are connected to a person’s Eopjang (karma). Sometimes, a child cannot attend their parent’s funeral due to being abroad, signifying a poor karmic connection. However, if a child unexpectedly returns from abroad for a business trip and their parent passes away, it indicates a strong karmic bond.

The appearance of butterflies and other positive signs are good omens. However, we should not interpret them as the deceased’s soul inhabiting the creatures. Rather, it is the Cheonji Samnam Hwansang (heaven and earth’s myriad phenomena) mourning and celebrating the deceased’s life. It suggests the person lived a virtuous life, prompting nature to offer its blessings. Attributing it to the spirit of a husband or grandfather is overly shamanistic.

Sakyamuni Buddha was born in a beautiful garden, amidst blooming flowers and singing birds, not in a house. This is why Lumbini became a sacred site. Legends say he was born from his side, as saints are often born in unusual ways, unlike ordinary humans. Kings, too, often have legends of unusual births.

11. Chronos vs. Kairos: The Evaluation of the Baekgong
    A question arises regarding Chronos (linear time), which emphasizes competition and results, a Gwinapjuui (inductive approach). Huh Kyung-young, however, emphasizes Yeonyeokjuui (deductive approach), focusing on the process and absolute evaluation. The question seeks insight into the Baekgong (White Void) evaluation in Kairos (opportune time).

Life, death, and Yunhoe (reincarnation), as well as concepts of Daeso Yumu (existence of large and small), are only possible when there is a subject for comparison. Without a subject, there is no large or small. To a virus, the human body is its universe, a vast space with numerous “highways” like nerves and blood vessels. A single parasite from contaminated food can infest the brain, causing immense suffering. Our bodies are infinite universes to these microorganisms.

Medical advancements, such as nanorobots, aim to enter the body to treat diseases, reflecting this understanding of the body as a complex universe. Such intricate surgeries will be costly. In the future, diseases like kidney failure may be curable with nanotechnology.

Our ancient Korean scripture, Samil Singo (Three-One Divine Revelation), states that the blue sky is not heaven, nor is the dark sky. Heaven has no form or substance. This is true; heaven is merely space composed of four elements: oxygen, hydrogen, nitrogen, and carbon. These are not visible elements. Stars exist, but space itself has no form or substance.

Samil Singo further states that all beings are manifestations of the divine. The creator is the created, and the created is the creator. Earth continuously creates, producing flowers every year. Humans, too, create gods in their minds. Thus, the creator is the created, and the created is the creator. This concept becomes more complex in smaller worlds and larger worlds.

Therefore, concepts like life, death, and Daeso Yumu (existence of large and small) are beyond human comprehension. I am revealing this secret to you. All beings in the universe are creators, and the creator can also be the created. This is Haegwang Banjo (returning light to illuminate), a continuous reflection.

If I were to explain Haegwang Banjo to an ant or a dog, would they understand? When I perceive something as Gong (void), the universe automatically becomes Gong. When the creator views the created, the created becomes the creator. When a man and a woman, both created beings, unite, new creation emerges. The created becomes the creator.

This cosmic principle is reflected in Haegwang Banjo, where Agong (self-void) is Beopgong (dharma-void), and ultimately, Gaegong (all-void). The entire universe can be seen as Gong. Scientists cannot fully explain this principle, which is akin to fractals. What appears as a vast system from one perspective is insignificant from another. To viruses, we are mere specks, a temporary dwelling that will decay in a hundred years.

Viruses, like humans escaping a dying planet, seek to escape our bodies before cremation, which they perceive as a “hell of fire.” They might even develop “flying saucers” to escape through sweat pores. This analogy highlights the constant struggle for survival at all scales.

The human body is incredibly complex and mysterious. If one were to map out all its structures, the blueprint would be larger than Earth. Yet, humans create this intricate design instantaneously through reproduction, without a blueprint. Parents, who create this, eventually pass on, and their children, in turn, become parents who will also pass on. This fractal process continues, but the soul is not bound by it; it escapes to find another fractal. Viruses, too, constantly seek new hosts. If a host is cremated, the viruses perish with it.

12. Central Bank Digital Currency (CBDC) and the Future of Finance
    A question about the government’s plan to introduce CBDC (Central Bank Digital Currency) in January next year. While CBDC offers advantages like no bank fees and high transparency, it also raises concerns about increased government control and surveillance, leading some to call it “communist currency.” The question seeks Huh Kyung-young’s opinion on CBDC.

This topic has been discussed before. CBDC facilitates interbank transactions and international transfers, making them faster and simpler. It is merely a payment method, not a true currency. The general public does not need to understand it. It is a global agreement, usable in any country. However, it is not a genuine currency.

We will continue to use cards for a long time. CBDC, if mishandled, can be risky, leading to the loss of one’s entire fortune in an instant. Therefore, payment methods should be diversified for safety. Recklessly engaging with CBDC or cryptocurrencies can lead to financial ruin. Many on Wall Street have become impoverished overnight due to stock market crashes.

13. Blessing the Unborn and the Eradication of Karmic Debt
    A daughter, 35, married last October, has no children yet. The question is whether blessing the future unborn child in advance can ensure a precious life free from parental Eop (karma).

Yes, it is possible to bless an unborn child in advance. The name is not necessary; simply state, “Blessings upon our first child to be conceived.” This can lead to unexpected phenomena, like the sound of a belly growing. If the woman has already given birth, the sound of a belly shrinking might be heard. For overweight individuals, this could be perceived as the sound of losing weight.

Normally, people send their Yeomnyeok (psychic power) to wish for a son or daughter. However, for your Yeomnyeok to have even a 0.1% chance of success, you must give many blessings worldwide. Meeting the God-man is like sending a letter to America by simply dropping it in a mailbox, rather than flying there yourself. The blessing reaches the future child in advance.

If a mother-in-law blesses her first, second, and third grandchildren, those blessings will be evident on their hands when they are born. This pre-blessing can prevent illnesses and resolve negative Eopjang (karmic debt) with parents. Some children are born with “invoices” in their hands, representing past-life debts to their parents, leading to expensive medical bills. Pre-blessing can erase these invoices, ensuring that only children free of debt are born into the family. This spiritual pre-booking is the blessing. Just as we can pre-book a Myeongpae (nameplate) for living parents, we can pre-book blessings for unborn children. This spiritual realm is infinite.

14. Signs, Wonders, and Miracles: The Purpose of Divine Intervention
    A question about the difference between Pyojeok (signs), Gijeok (wonders), and Ijeok (miracles) in the Christian Bible.

These are all Bangpyeon (expedient means) to purify, educate, and guide humanity towards a good path. For example, the miracle of Moses striking a rock to bring forth water. There is no historical site where this occurred, suggesting it might be a fabricated story or a Bangpyeon. However, the site where John baptized Jesus still exists. Many such stories in the Bible might be oral traditions or Bangpyeon.

In Central and South America, signs, wonders, and miracles are frequently reported, such as appearances of the Virgin Mary or statues weeping blood. These are not to be taken too seriously. When the God-man appears, such phenomena become insignificant. People who are deeply immersed in such beliefs might experience hallucinations or manifest such phenomena in their bodies. However, meeting the God-man is paramount.

Everything visible is ultimately Sseuregi (garbage). Even magnificent buildings become garbage after destruction. We temporarily arrange this “garbage” to make it useful. What we see is Yeon (dust). If arranged orderly, it becomes a diamond. A well-organized house is like a diamond, while a messy one is a garbage dump. We are like diamonds in a garbage dump.

What we produce daily is Omul (filth), waste that goes down the drain. We must escape this world of filth. Just as viruses in our bodies must escape before cremation, which they perceive as a “hell of fire,” we must escape this Earth. Those who attend my lectures are preparing for this escape, while others remain oblivious, destined for the “crematorium.” I am here to tell you to escape and lead you to Baekgong (White Void). You are fortunate.

15. The Memory of Ghosts and the Trauma of Knowledge
    A question about whether humans remember their past lives, and if ghosts do. Humans do not remember past lives. However, I can know a person’s past life by consulting the Cheonsa (angel) within them, accessing their entire lineage.

Ghosts, however, remember everything about their past lives. If a ghost did not remember, it would not suffer. A ghost might visit its former palace, where it was a princess, only to find no one recognizes it. People are laughing and playing, oblivious to its presence. This is the torment of the ghost world. A ghost might see its former lover with another person, unable to be seen or heard. This is the agony of a ghost. Knowing one’s past life brings suffering; ignorance is bliss. Knowledge can become trauma.

For example, a daughter might witness her father with another woman, creating a lifelong trauma that erases her positive image of him. Such memories become long-term trauma. Similarly, a student might encounter their professor with a classmate at a motel, leading to trauma and feelings of injustice. Life can become strangely twisted.

Sometimes, what appears to be a betrayal might be a misunderstanding. A father seen at a hotel with a female friend might have been there for a university research project. The daughter, witnessing only a partial truth, might misjudge her father. Later, when the full truth is revealed, her perception changes. We often create our own suffering in the middle ground of incomplete knowledge.

16. Extraterrestrials and the Law of Conservation of Mass
    A question about a religious leader’s claim that extraterrestrials, with different Yeonpa (energy waves), reside in New York, working in industries like art and fashion design. This leader claimed to sense their presence and avoid them. The question asks if extraterrestrials inhabit human souls.

This is merely science fiction. When we see Americans, they might appear alien to us. People practicing various spiritual rituals might seem like extraterrestrials speaking strange languages. America is a melting pot of languages, making such interpretations possible. However, there are no extraterrestrials present. I am a witness to this.

The Jillyang Bulbyeonui Beopchik (Law of Conservation of Mass) applies here. If an extraterrestrial were to inhabit a human, it would manifest as a disease, as the body struggles to return to its original state of mass. A normal person has one soul. If two spirits, like a shaman’s ghost, inhabit a body, it leads to mental illness and schizophrenia. This is why some individuals with schizophrenia become shamans after performing rituals. They can then coexist and communicate with the spirit. However, these are not extraterrestrials; they are local ghosts, as their cycles do not match those from other galaxies.

17. The Parable of the Unjust Steward: Business and Reality
    A question about Luke 16, which speaks of making friends with Bului Jaemul (unrighteous mammon). The question asks if this means befriending people with ill-gotten gains.

Luke 16:1-9 tells the parable of the unjust steward. The steward, facing dismissal, shrewdly reduces the debts of his master’s debtors to gain their favor. The master commends the dishonest steward for his shrewdness, stating that “the sons of this world are more shrewd in dealing with their own generation than the sons of light.” Then it says, “I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails, they may receive you into eternal dwellings.”

This parable relates to the parable of the talents. Some servants bury their talents, refusing to engage in “unrighteous” business. However, business, by its nature, involves profit, which can be seen as “unrighteous.” Yet, those who engage in business are considered faithful servants. This is why Jews, who are skilled in finance, dominate Wall Street. The passage means to expand one’s influence globally, making friends through business. When wealth is gone, those friends will welcome you into eternal dwellings. This implies that contributing to society through business, even if it involves profit, is ultimately rewarded by God.

The steward’s actions, though not righteous, were practical. Similarly, harvesting fruit from a tree, though seemingly a “theft” from nature, is necessary for survival. God’s money, or talents, can be used to buy apples, which then multiply, creating “unrighteous wealth.” If one becomes wealthy through such means, God, the master, will commend them. This parable acknowledges that business, with its inherent profit-making, is a necessary part of reality.

18. Karl Marx, Religion, and the Transformation of the World
    Karl Marx (German philosopher) is known for his statement, “Philosophers have hitherto only interpreted the world in various ways; the point is to change it.” This quote, inscribed at Humboldt University in Germany, reflects his belief that his philosophy would transform the world, creating a heaven on Earth through communism. However, his ideology ultimately led to hell, as seen in countries like North Korea and Ukraine, where people suffer and flee.

Similarly, religions have interpreted scriptures, but they have not transformed the world into a paradise. Instead, the world has become corrupt. If religions had truly practiced their teachings, the world would be a paradise. However, it is a battlefield, with wars and conflicts, even among religious adherents.

I have come to change the world, not just interpret it. I do not adhere to interpretations but act. From the age of 20, I have worked tirelessly, without power, to build the New Jerusalem. Religions have been confined to interpreting scriptures, but when the God-man arrives, such interpretations become meaningless. I embrace and heal people, fulfilling their Galmang (yearnings) and resolving their Galtteung (conflicts). This is the role of the Messiah.

The words of Karl Marx resonate with the state of religion. Just as Marx’s theory of heaven led to hell, religions, by merely interpreting scriptures, have led to a fallen world. If they had practiced their teachings, the world would be a paradise. But it is a war zone.

Religion, like opium, offers theoretical comfort but fails to deliver real change. People do not know where their parents or pastors have gone after death, merely assuming they went to heaven. I am here to reveal the truth.

19. Thirst, Urgency, and the God-man’s Arrival
    In deserts, Galjeung (thirst) is a critical issue. Ancient travelers would bring deer, as deer have an uncanny ability to find water when thirsty. They would dig in the sand where the deer indicated, and water would emerge. I am here to prevent you from dying of thirst.

Today, we suffer from Galgeup (urgency), a desperate need for money, marriage, or a raise. This is a severe ailment. While thirst can be quenched with water, urgency involves time-sensitive problems. I have come because of this urgency. You are afflicted with the disease of urgency. By meeting me, receiving blessings, and obtaining Myeongpae (nameplates), this urgency will disappear. When you come to Sky Temple and drink the Gwangcheon (Light Spring) water, you will see nothing else. You will realize, “This is paradise, this is the Baekgong (White Void) station.”

20. Testimonials of Divine Intervention
    A testimonial from Bae Gyeong-hee, who faced a dilemma with her apartment’s lease expiring and the deposit falling by 40 million won. Despite a stagnant real estate market, she contacted the God-man, paid the consultation fee, and received a command on July 13th. Two days later, on July 15th, her apartment was sold, albeit at a slightly lower price. This miracle occurred in just two days, demonstrating the God-man’s power to transcend time and space.

Another testimonial from Geum Jin. Her car’s speedometer stopped working on December 23rd. She visited a closed car repair shop and then drove home, continuously chanting “Gwangchae Daehwa” (Light Conversation). The next morning, the speedometer was working again. She expressed immense gratitude for the power bestowed upon her and for knowing the God-man.

These miracles occur for those who are diligent and truly believe. Those who doubt the God-man’s abilities or seek only personal gain will not experience such wonders. The God-man is not an ordinary person; his words are rational and systematic, and ultimately, they prove true.

The Grand Opening of Heavenly Palace and the Dawn of a New Era

Welcome to the Heavenly Palace, the sacred ground where the energies of the 12 billion light-years of the White Palace converge. This is the Ten Victories Land, Uyeongji, where merely stepping foot will begin to transform your fortune and destiny. We celebrate this New Year with our first Sunday lecture, a momentous occasion. Here, every substance touched by the name Huh Kyung-young or adorned with the Divine Being’s image becomes incorruptible. We consume this ‘Elixir of Immortality’ milk, fortified by the Divine Being’s power, to strengthen ourselves spiritually and physically. The Anbang Gwangcheon Baekhongju, a divine spring water that burst forth from the Heavenly Palace at the Divine Being’s command, penetrates cells and membranes, yielding countless miraculous testimonies. This, along with the Elixir of Immortality, proves the Divine Being’s true nature and reveals the Unified Field that Einstein so desperately sought. Today, the Divine Being Huh Kyung-young, who governs the cosmos, opens the 388th Heavenly Palace event to communicate with us.

The Profound Wisdom of Life and Death
From the moment we are born, our ultimate endeavor is to learn how to die well. This is our true mission: to die with dignity before our children, as a father or a mother should. It is the most challenging task. To die impoverished or without proper care can lead to humiliation, shame, and even estrangement from one’s children. The greatest sages prepare perfectly for their death. Monks in temples, for instance, strive to cultivate worthy disciples who will properly cremate them and enshrine their relics in a stupa, ensuring a dignified transition.

The Prophetic Landscape of Korea
My mother gave birth to me in a tent in Seoul, in a unique place called Junggok-dong, across the Jungnang Stream. This stream, Jungnangcheon, is known as the “River of Tears” where the tears of East and West converge. The very name, when examined in Chinese characters, means “a river where tears flow in the middle.” This is no mere coincidence. The Samgaksan mountain range, when viewed from an airplane, resembles Jesus crucified on the cross, with Dobongsan’s twelve peaks representing his twelve disciples weeping around him. Their tears flow down to form the Uicheon Stream, literally “Cow’s Tears Stream.” Further, Suraksan, with its ten peaks, symbolizes the ten disciples of Sakyamuni Buddha in nirvana. These two streams, representing the tears of both Eastern and Western spiritual traditions, converge precisely where I was born in Junggok-dong. This confluence signifies my role as the unifier of East and West, holding the Unified Field that governs the world.

The Illusion of Size and the Cosmic Human Body
The concepts of “big” and “small,” “existence” and “non-existence,” are only possible when there is a point of comparison. Without a reference, nothing can be truly big or small. To an ant, we are enormous; to a virus, our body is an entire universe, a vast realm of opportunity. Viruses see our bodies as their cosmos, filled with highways of nerves and blood vessels, perfect for their proliferation. This human body is an infinite universe in itself.

The Profound Truth of Samil Singo and the Nature of Reality
The Samil Singo, a foundational text of our Korean heritage, reveals profound truths. It states that the vast, blue expanse is not truly “heaven,” nor is the dark, distant void. Heaven, in its essence, has no form or substance. It is merely space composed of four elements: oxygen, hydrogen, nitrogen, and carbon. Stars exist, but space itself is formless. This philosophical insight reveals that the entire universe is a manifestation of the Divine. The creator is the created, and the created is the creator. This intricate dance of creation and re-creation is evident everywhere, from the annual blossoming of flowers to the very existence of humanity. We, as created beings, also become creators in our minds, shaping our understanding of God and the divine. This interconnectedness, this constant reflection and transformation, is the essence of “Haegwang Banjo” – the continuous turning back of light.

The Urgent Call: From Thirst to Desperation
In the desert, thirst is a matter of life and death. Ancient people would carry a deer, knowing that when parched, the deer would instinctively find water. This “thirst” for water is a metaphor for our current human condition. However, humanity today faces something far more critical than mere thirst: “galgeup” – a desperate urgency. It’s the desperation of a child needing to marry, the anxiety of stagnant wages, the struggle to meet daily expenses, or the urgent need for money before a property auction. This “galgeup” is a grave illness plaguing humanity, a state of extreme urgency where time is running out. I have come because of this “galgeup,” not just “galjeung” (thirst). You are afflicted with this disease of desperation. But by meeting me, receiving blessings, and coming to the Heavenly Palace, this desperation will vanish. You will drink the Gwangcheon water, and nothing will seem impossible. The Heavenly Palace is the White Palace station, a place of ultimate peace and fulfillment.

The Power of Blessing and the Eradication of Karmic Debt
Even before conception, a blessing can be given to a future child. This preemptive blessing ensures that the child will arrive free from karmic debt with its parents, preventing future illnesses or misfortunes. Many children are born carrying “invoices” of past-life debts, leading to exorbitant medical bills and endless suffering for their families. A pre-emptive blessing eradicates these invoices, ensuring that only children who have settled their karmic debts are born into the family. This spiritual reservation system, the blessing, is a powerful tool to secure a harmonious future.

The Illusion of Miracles and the Reality of the Divine
The signs, wonders, and miracles described in religious texts are often mere expedients, or “bangpyeon” in Buddhist terms, designed to guide and educate humanity. Many of these accounts, like Moses striking a rock for water, lack verifiable historical sites. Such stories can be fabricated or exaggerated through oral tradition. True spiritual encounters are not about chasing fleeting phenomena or attributing divine presence to insects. Everything visible to our eyes, no matter how grand, ultimately returns to dust. A magnificent building, a thriving home – all become mere debris after destruction. What we perceive as order and beauty, like a diamond, is simply matter arranged with precision, while chaos turns it into garbage. Our physical bodies, too, are temporary vessels, destined for the crematorium. The true escape is not from the physical world but from the cycle of suffering, a journey to the White Palace. Those who come to the Heavenly Palace are fortunate, for they are preparing for this ultimate escape, while others remain oblivious to their impending fate.

The Memory of Ghosts and the Trauma of Knowledge
Humans do not remember their past lives, but ghosts remember everything. A ghost who doesn’t remember its past is no ghost at all. This memory, however, is a source of immense suffering. Imagine a ghost returning to its former palace, only to find no one recognizes it, or witnessing a loved one with another. The knowledge of their past, combined with their current invisible and powerless state, creates profound torment. Ignorance can be bliss, but knowledge, in this context, becomes a lifelong trauma.

The Critique of Ideologies and Religions: From Interpretation to Transformation
Karl Marx famously stated that philosophers have only interpreted the world in various ways, but the point is to change it. This critique can be applied to religions as well. Throughout history, religions have primarily focused on interpreting scriptures, promising heaven while often creating hell on Earth. If religious teachings had been truly practiced, the world would be a paradise. Instead, we see war, poverty, and suffering. The Messiah, I, have come not to interpret but to act, to transform the world. I offer direct visas to Heaven, a tangible solution to humanity’s deepest longings and conflicts. Religions have become entangled in complex interpretations and rigid laws, neglecting the suffering of individuals. This detachment from practical action has led to a decline in religious adherence in prosperous societies. The time for mere interpretation is over; the time for direct action and transformation is now.

The Prophecy of the Cow’s Cry and the White Palace Station
The water flowing down to Jungnangcheon from the direction of Jesus’s symbolic resting place is called “Cow’s Tears.” The sound emanating from this sacred ground is the “Cow’s Cry” – a profound, natural sound that cannot be replicated by artificial effects. This “Cow’s Cry” is not merely the sound of an animal; it is the sound of Umyung Seongji, the Prophetic Holy Land, a place foretold in ancient prophecies. There is no other holy site like it. This is the Umyung Seongji, the Holy Mountain, the Holy Land where the Cow’s Cry rises.

The Divine Dancers of the Heavenly Palace
The dancers of the Heavenly Palace are like celestial maidens who have descended to Earth. They dance on snow-covered mountains in mini-skirts, unfazed by the cold, embodying a strength and grace that is truly otherworldly. They are like the White Palace warriors, appearing suddenly on Earth, only to vanish just as quickly. Their performance is a unique spectacle, unlike anything seen before, even at the Olympics. They are like a single, beautiful flower blooming in the snow, their movements powerful and precise, like an army. The Heavenly Palace is the only place in Earth’s history where such a phenomenon has occurred.

1. The Sacred Land of Haneulgung and the Power of the Holy Man

Welcome to Haneulgung, a sacred land where the energy of the White Heaven, spanning 12 billion light-years, converges. Stepping upon this ground is believed to transform one’s fortune and destiny. This is the first Sunday lecture of the new year. When the name of Huh Gung Yeong is applied to any substance, it prevents decay. For instance, consuming “Elixir Milk,” which bears the name of Huh Gung Yeong or an image of the Holy Man, is said to strengthen both mind and body. Furthermore, the “Anbang Gwangcheon Baekgongju,” a miraculous spring water that emerged from the Haneulgung Mogan by the Holy Man’s command, passes through the throat and skin cell membranes, leading to numerous reported experiences. This Anbang Gwangcheon Baekgongju and the Elixir Milk serve as proof of the Holy Man’s divine nature, demonstrating the unified field that Einstein so diligently sought. Today, the Holy Man, who governs the cosmos, hosts the 388th Haneulgung event to communicate with us.

2. The Significance of Offering and Timeliness
   A person is present today to offer a gratitude orchid to the Holy Man. Ambassador Lee Hae-yoon, representing Asia, has presented this orchid to the Holy Man. The act of offering flowers on the first Sunday lecture of the year is considered highly significant. Those who seize such opportune moments, like the Japanese and people from Daegu, are wise. Out of 54 lecture days in a year, being the first to offer flowers ensures remembrance. This strategic timing is a key point. For example, Lee Hae-yoon, whose name means “shining like the sea,” understands how to make her presence shine, not just through her name but also by choosing historically significant moments for her offerings.

3. The Korean Peninsula: A Land of Unique Geography and Spiritual Significance
   The Korean Peninsula is a remarkable land, surrounded by the sea on three sides and featuring a river on the fourth. It is not an island but is connected to the continent. The Amnokgang and Dumangang rivers, with Baekdusan Mountain nestled between them, form a vital connection to China, symbolizing a continuous lifeline. This connection to the continent, a “blood alliance” by land and water, is what gives Korea its strength. From Baekdusan, a lineage of famous mountains descends: Geumgangsan, Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, and Bugaksan. Bugaksan is considered the final peak in this lineage, with Muhaksan to its right, representing the “White Tiger.”

4. The Feng Shui of Seoul and the Royal Palace
   The mountain range descending from Baekdusan splits like an octopus, with Gyeongbokgung Palace situated in the center. The left side of this split is considered the “Blue Dragon.” The mountains surrounding Seoul, such as Inwangsan and Muhaksan, are seen as the “White Tiger.” If a royal palace were built facing south, with the “White Tiger” mountains being significantly higher, it would empower the queen’s family, allowing them to exert control over the royal family. This is why powerful clans like the Gyeongju Chae and Papyeong Yoon families surrounded the royal family.

However, the “Blue Dragon” side, represented by Naksan, is considered weaker. Muhakdaesa, a prominent monk, believed the palace should face east, towards Japan and America, to make Inwangsan and Muhaksan the “Blue Dragon” and the current Bugaksan the “White Tiger,” thus strengthening the “Blue Dragon.” However, King Taejo Yi Seong-gye and Jeong Do-jeon chose a southward orientation, leading to debates about whether to face the sea or the people in the south. This decision, according to some, limited the dynasty’s longevity to 500 years. The lineage of mountains from Baekdusan to Bugaksan, a total of ten generations, is likened to a family tree, with Goryeongsan being the seventh generation, a “great-great-grandfather” mountain, hence its name, meaning “high and spiritual.”

5. The Ultimate Purpose of Human Life: A Good Death
   From the moment of birth, humans are racing towards death. The most challenging task is to die gracefully in front of one’s children, as a dignified father or mother. A poor or undignified death can lead to disrespect from children, shame, and even animosity. Therefore, preparing for a blessed death in front of one’s children is crucial. The Holy Man recounts his mother’s unique passing, which left a profound impression on him even as a child. Her final moments were extraordinary, a testament to the importance of one’s last appearance.

6. The Holy Man’s Birthplace and the Tears of the Sages
   The Holy Man’s birthplace, Junggok-dong, is located where two streams merge: Uicheon and Jungnangcheon. Uicheon, meaning “Cow’s Stream,” is said to carry the tears of Jesus, whose form is seen in Samgaksan Mountain, resembling Jesus crucified. Dobongsan, with its twelve peaks, represents Jesus’s twelve disciples, whose tears flow into Uicheon. Jungnangcheon, on the other hand, is where the tears of Buddha’s ten disciples, represented by the ten peaks of Suraksan Mountain, merge. These two streams, symbolizing the tears of both Eastern and Western sages, converge at Jungnangcheon, where the Holy Man was born, signifying his role in uniting East and West. The name Jungnangcheon itself, with its three strokes in the Chinese character for “cheon” (stream), represents the three streams of tears: Jesus’s, Buddha’s, and the tears from heaven.

7. The Holy Man’s Mother’s Prophetic Farewell
   The Holy Man’s mother passed away in a remarkable manner. She had been ill, but before her death, she locked herself in her room, refusing food. When she finally emerged, she appeared to have recovered, dressed herself in white, combed her hair, and sat upright. She then bowed five times to the Holy Man, instructing her relatives to treat him with the same reverence. This act was a prophetic message, warning them not to treat him as an ordinary child, especially since he was fatherless. Soon after, she announced that someone had come to take her and asked everyone to leave. When they looked back, she was gone. This unusual departure, free from pain and with a clear mind, left a lasting impression on the villagers, who thereafter regarded the Holy Man with awe.

8. The Healing Power of the Holy Man’s Presence
   After his mother’s passing, women in the village, particularly those who had lost their babies and suffered from engorged breasts, sought out the Holy Man. They found that by feeding him, their ailments were cured, and their bodies became healthy. The Holy Man, in turn, grew stronger by consuming their milk. This phenomenon spread by word of mouth, despite attempts to suppress it, establishing the Holy Man’s unique healing abilities from a young age. However, the Holy Man states that his own illnesses cannot be cured by himself, as it is forbidden by the White Heaven.

9. The Illusion of Size and the Universe Within
   The concepts of “big” and “small,” “life” and “death,” are relative and only exist when there is a point of comparison. Without a reference, such distinctions are meaningless. For instance, to a virus, the human body is an entire universe, a vast and intricate space with numerous pathways like nerves and blood vessels. Viruses perceive the human body as a rich environment to inhabit and multiply. This perspective highlights how our understanding of scale is entirely dependent on our frame of reference. Just as we view Earth as a speck from space, viruses view us as a vast, exploitable world.

10. The Future of Medicine and the Microcosm of the Human Body
    Advances in medicine, such as nanotechnology, aim to treat the human body by introducing microscopic robots. This signifies a deeper exploration into the “universe” within us. Such intricate procedures, like brain surgery using nanobots, will likely be incredibly expensive, but they promise to solve many currently incurable diseases, such as kidney failure. This technological progression reflects our ongoing journey into understanding the complex, fractal nature of existence, where the microcosm mirrors the macrocosm.

11. The Philosophical Insights of Samil Singo and the Nature of Heaven
    The Samil Singo, a foundational text of the Korean people, offers profound philosophical insights. It states that the blue sky is not heaven, nor is the dark, mysterious expanse above. It further asserts that heaven has no inherent form or substance. This aligns with the scientific understanding that space is primarily composed of elements like oxygen, hydrogen, nitrogen, and carbon, which are not visible forms. Stars and planets exist, but the space itself is formless. This philosophical perspective suggests that the entire universe is a manifestation of the divine, where the creator is the created, and the created is the creator. Just as nature continuously creates new life, humans, in their minds, create concepts of God and divinity. This intricate relationship between creator and created is a complex, fractal reality that science cannot fully grasp.

12. The Fractal Nature of Existence and the Escape from the Body
    The universe operates on a fractal principle, where patterns repeat at different scales. What appears as a vast system at one level might be a mere speck at another. Similarly, the human body, a universe to viruses, is itself a temporary vessel. Viruses, like humans seeking to escape Earth for other galaxies, constantly seek new hosts. They strategize to escape the body before it is cremated, which they perceive as a “fire hell.” This analogy highlights the continuous cycle of life, death, and transformation, where souls, like viruses, seek new “hosts” or forms of existence, escaping the confines of the physical body.

13. The Central Bank Digital Currency (CBDC) and Financial Evolution
    The government’s plan to introduce Central Bank Digital Currency (CBDC) in January next year, starting with retail CBDC through Nonghyup and Industrial Bank of Korea, is a topic of discussion. While CBDC offers advantages like no bank fees and high transparency, concerns about increased government control and surveillance have led some to label it “communist currency.” However, the Holy Man clarifies that CBDC is primarily a settlement tool, not a true currency. It simplifies and speeds up financial transactions, especially international ones, making it more efficient than traditional cash transfers. It is a global consensus, but it is not a replacement for existing currencies like cards, which will remain in use for a long time. The Holy Man warns against blindly investing in new financial instruments like cryptocurrencies or CBDC without understanding their risks, as a single mistake can lead to financial ruin.

14. Blessing the Unborn: A Spiritual Pre-Order
    It is possible to bless an unborn child even before conception. This “pre-order” of blessings can ensure that the child comes into the world free from negative karma or inherited burdens. Just as people in the past would make great efforts and prayers for a child, the Holy Man’s blessing acts as a direct, efficient spiritual intervention. It is like sending a letter to America directly through the post office, rather than traveling there oneself. This spiritual reservation can prevent illnesses or difficult circumstances, ensuring the child is born with a clean slate, free from “invoices” of past debts. This concept extends to the living, where blessings can be given to parents even while they are alive, similar to making a reservation for their spiritual well-being.

15. Miracles, Signs, and Wonders: Tools of Guidance
    The signs, miracles, and wonders mentioned in the Bible are primarily “expedients” or tools to guide and educate humanity towards a better path. Many historical accounts of miracles, like Moses striking a rock for water, lack verifiable evidence. While some sites, like John’s baptismal place, exist, the rock from which Moses drew water has no current water source or historical site. This suggests that some stories may have been orally transmitted or created as parables. The Holy Man emphasizes that such phenomena are not as important as encountering the Holy Man himself. He warns against becoming overly engrossed in such occurrences, as they can lead to delusions or misinterpretations.

16. The Illusion of the Material World and the Escape from “Waste”
    Everything visible in the material world is ultimately transient and destined for decay, like “bean sprouts” or “waste.” Even magnificent buildings and possessions eventually become “garbage.” The material world, though seemingly ordered and beautiful like a diamond, is fundamentally a “waste dump” if not properly managed. The true value lies in the spiritual realm, beyond the physical. Just as viruses seek to escape a dying body, humans must prepare for their “escape” from the earthly realm. The Holy Man’s teachings offer a path to this “planet escape,” guiding people away from the “crematorium” of earthly existence towards the White Heaven.

17. The Memory of Ghosts and the Trauma of Knowledge
    Humans do not remember their past lives, but ghosts do. This memory is what causes them suffering. If a ghost were unaware of its past, it would not experience pain. However, knowing their past, seeing their former homes occupied by others, or their loved ones with new partners, creates immense torment. This knowledge becomes a “trauma” that lingers in their long-term memory. The Holy Man illustrates this with examples of people encountering their parents or professors in compromising situations, leading to lasting psychological scars. Ignorance, in this context, can be a blessing, while knowledge can be a curse.

18. Extraterrestrials and the Law of Conservation of Mass
    The idea of extraterrestrials inhabiting human souls, as suggested by some, is dismissed as science fiction. The Holy Man explains that the law of conservation of mass applies to humans, meaning that a single soul is the norm. If two entities, such as a human and a ghost, inhabit one body, it leads to mental instability and conditions like schizophrenia, as the body struggles to return to its original state. These are not extraterrestrials but rather local spirits or ghosts, as their “cycles” would not align with those from other regions.

19. The Parable of the Unjust Steward and the Nature of Business
    The parable of the unjust steward in Luke 16, which advises making friends with “unrighteous wealth,” is often misunderstood. It is not an endorsement of dishonesty but rather a lesson about the practicalities of the world. The steward, facing dismissal, wisely uses his position to reduce the debts of his master’s debtors, thereby securing future favors. The master commends his shrewdness, not his dishonesty. This parable, similar to the parable of the talents, suggests that engaging in “unrighteous” activities like business, which involves making a profit, is a necessary part of worldly existence. While profit-making might be seen as “unrighteous” from a purely moral standpoint, it is essential for growth and prosperity. The parable implies that God acknowledges and rewards those who actively engage with the world and multiply their resources, even if it involves practices that are not strictly “righteous.”

20. Karl Marx, Religion, and the Gap Between Theory and Practice
    Karl Marx’s famous quote, “Philosophers have hitherto only interpreted the world in various ways; the point is to change it,” inscribed on a wall at Humboldt University in Germany, offers a parallel to the state of religion. Marx promised a “heaven” through communism but ultimately created “hell” in places like North Korea. Similarly, religions, despite their interpretations of scriptures, have often failed to bring about a “heaven on earth.” Instead, the world remains plagued by conflict and suffering. The Holy Man argues that religions have become too focused on interpretation and not enough on action. He, as the Messiah, has come not to interpret but to act, to bring about real change and offer a direct path to heaven. He criticizes the legalistic approach of some religions, which prioritize rules over compassion and practical help.

21. The Thirst for Water and the Urgency of “Galgeup”
    The Holy Man distinguishes between “galjeung” (thirst for water) and “galgeup” (urgent need or desperation). While “galjeung” can be satisfied with water, “galgeup” represents a deeper, more pressing need, such as financial struggles, family concerns, or career stagnation. This “galgeup” is a pervasive illness in modern society, characterized by a lack of time and an overwhelming sense of urgency. The Holy Man states that he has come to address this “galgeup,” to alleviate the desperate needs of humanity. Through blessings and spiritual guidance, he aims to remove this sense of urgency and bring peace.

22. Miraculous Testimonies and the Power of Faith
    The lecture concludes with testimonies of miraculous events. One woman, facing a significant loss in her housing deposit due to a market downturn, received a blessing from the Holy Man. Within two days, her property was sold, albeit at a slightly reduced price, a miracle in a stagnant market. Another testimony describes a car’s speedometer that stopped working but miraculously resumed function after the owner chanted “Gwangchae Daehwa” (Light Conversation). These stories emphasize the power of faith and the Holy Man’s ability to transcend time and space, bringing about tangible results for those who believe. The Holy Man stresses that these miracles are not for those who doubt or seek mere luck but for those who truly understand and believe in his divine nature.

Welcome to Sky Palace, the Land of Ten Victories

Welcome to this sacred place, the Sky Palace (Haneulgung), a land of ten victories where the energy of White Heaven (Baekgong) from 12 billion light-years converges. Stepping here will begin to transform your fortune and destiny. We congratulate you on this new year, marking our first Sunday lecture of 2025.

The Elixir of Immortality Milk and Anbang Gwangcheon Baekgongju
When Mr. Huh’s name is applied to any substance, it prevents decay. We consume the Elixir of Immortality Milk (Bollouyu), which is milk inscribed with Mr. Huh’s name or adorned with a picture of the Divine Being (Shin-in). This practice strengthens us both mentally and physically. Furthermore, by the Divine Being’s command, the Anbang Gwangcheon Baekgongju, a spring water that erupted from the Sky Palace (Haneulgung) Mogun, passes through the pores and skin cell membranes, leading to numerous reported experiences. This Anbang Gwangcheon Baekgongju and the Elixir of Immortality Milk (Bollouyu) serve as proof of the Divine Being’s divinity and demonstrate the unified field that Einstein so desperately sought.

Honoring the Divine Being
Today, Mr. Huh, the Divine Being who governs the cosmos, hosts the 388th Sky Palace (Haneulgung) event to communicate with us. We ask all those watching on YouTube to join us in a round of applause.

There is one person today who will offer an orchid pot to the Divine Being as a token of gratitude.
Ambassador Lee Hae-yoon, representing Asia, offered an orchid pot to the Divine Being to commemorate the new year.

The Significance of Offering Flowers on the First Sunday Lecture
Mr. Huh noted that those who offered flowers at the first Sunday lecture of 2025 are truly blessed. He emphasized the importance of seizing such opportunities, highlighting how people from Japan and Daegu were quick to offer their flowers.

Out of 54 lecture days in a year, being the first to offer flowers on the very first day makes a lasting impression.
Mr. Huh mentioned that he would remember Lee Hae-yoon as the first woman to offer flowers this year, likening her name, which means “shining like the sea,” to her action of shining brightly.

The Unique Geography of Korea
Korea’s unique geography, surrounded by three seas and a river on one side, makes it a remarkable nation. Unlike an island, it is connected to the continent, with the Baekdu Mountain acting as a “urinary tract” connecting it to China.

This continental connection, likened to a “penis” in English, signifies Korea’s inherent strength.
If Korea were cut off like Jeju Island, it would become a mere “land,” but its connection through Baekdu Mountain ensures its vitality.

The Mountain Ranges and Seoul’s Feng Shui
Mr. Huh then delved into the lineage of Korea’s famous mountains, tracing them from Baekdu Mountain down to Bukhansan.

He explained that the mountains split like an octopus, with Gyeongbokgung Palace at the center.
Seoul’s location, particularly the area around Bukhansan, was described in terms of Feng Shui. Bukhansan is the “end water” of the mountain range, with Muhaksan as its right white tiger (Ubaekho).
The left green dragon (Jacheongnyong) is Naksan, which is weaker than the white tiger, leading to the dominance of the queen’s family in the royal court.
Muhakdaesa, a prominent monk, suggested building the palace facing east, which would have made Inwangsan and Muhaksan the left green dragon and right white tiger, respectively, ensuring a stronger lineage.
However, King Taejo Yi Seong-gye and Jeong Do-jeon chose to face south, leading to a flawed layout that limited the dynasty’s lifespan to 500 years.
Mr. Huh further explained the generational lineage of the mountains, with Goryeongsan being the seventh-generation descendant of Baekdu Mountain, likened to a great-great-grandfather due to its spiritual significance.

The Purpose of Human Life: A Good Death
Mr. Huh then shifted to a profound philosophical question: What is the ultimate purpose of human life? He asserted that from the moment of birth, we are racing towards death, and our primary mission is to learn how to die well.

A “good death” means dying with dignity and grace, especially in front of one’s children.
Failing to prepare for a beautiful death can lead to neglect and disrespect from one’s children, even turning them into enemies.
The greatest saints are those who perfectly prepare for their death.

The Divine Being’s Mother’s Extraordinary Passing
Mr. Huh shared a deeply personal and extraordinary account of his mother’s passing.

His mother, who had been ill, locked herself in her room, refusing food. When she was thought to have passed, she suddenly opened the door and called for Mr. Huh.
Despite her illness, she appeared perfectly composed, changed into white clothes, combed her hair, and then bowed to Mr. Huh five times in front of their relatives.
She then instructed everyone to treat Mr. Huh as she had, implying his extraordinary nature.
After this, she told everyone to leave, saying someone had come to take her. Shortly after they left, she passed away.
This unique departure, marked by composure and a lack of pain, instilled fear and respect for Mr. Huh among the villagers.

The Miraculous Breast Milk and Mr. Huh’s Early Life
Following his mother’s passing, Mr. Huh experienced another miraculous phenomenon.

Women in the village, some of whom had lost their babies and had engorged breasts, offered him their milk.
Consuming this milk not only made him healthier but also miraculously healed the women who nursed him.
This led to widespread rumors, despite attempts to suppress them, further highlighting Mr. Huh’s unique nature from a young age.

The Prophetic Landscape of Mr. Huh’s Birthplace
Mr. Huh then revealed the profound spiritual significance of his birthplace, Junggok-dong, and the surrounding geography.

He explained that the name “Jungnangcheon” (Jungnang Stream) means “a river where tears flow in the middle,” referring to the convergence of tears from the East and West.
Samgaksan (Triangle Mountain) is shaped like Jesus crucified on the cross, with Dobongsan (Dobong Mountain) representing the twelve disciples weeping around him. The tears flowing from them form Uicheon (Uyi Stream), meaning “cow’s tears.”
Nearby, Suraksan (Surak Mountain) with its ten peaks represents the ten disciples of Buddha, who is depicted as having attained nirvana. The tears from Buddha’s disciples form Sanggyecheon (Sanggye Stream), meaning “tears from heaven.”
These two streams, representing the tears of Jesus and Buddha’s disciples, converge at Junggok-dong, where Mr. Huh was born, symbolizing his role in uniting East and West.
The Jungnang Bridge (Jungnanggyo) further symbolizes this connection, as Mr. Huh was born under it, signifying his role as the “unified field” that holds the world together.

The Interconnectedness of Existence: Macrocosm and Microcosm
Mr. Huh delved into the concept of relativity, explaining that “big” and “small” only exist in comparison to something else.

He used the analogy of a human body as a vast universe for bacteria and viruses, with intricate “highways” of nerves and blood vessels.
Just as humans explore space, future medicine will involve micro-robots entering the human body to heal it, demonstrating the fractal nature of the universe.
This perspective highlights that our bodies are infinite universes from the viewpoint of cells and viruses.

The Profound Wisdom of Samil Singo
Mr. Huh referenced the Samil Singo, a Korean national scripture, to explain the nature of heaven and creation.

The scripture states that the blue sky is not heaven, nor is the dark, distant sky. It further asserts that heaven has no form or substance.
This aligns with the scientific understanding that the sky is merely space composed of four elements (oxygen, hydrogen, nitrogen, carbon), which are not visible forms.
The Samil Singo also teaches that the Divine Being (Shin-in) is the entire universe, and the creator is the created, and the created is the creator.
This means that everything in the universe is constantly creating and being created, like flowers blooming every year.
Humans, too, create their own image of God, making the creator and created interchangeable.

The Illusion of Life and Death, Big and Small
Mr. Huh emphasized that concepts like life, death, big, and small are human constructs that do not apply to the ultimate reality.

He explained the concept of “Haegwang Banjo” (returning light to illuminate), which means constantly reflecting on oneself and the universe.
From this perspective, the universe itself becomes “emptiness” (gong) when viewed as such.
He used the analogy of viruses within the human body, which perceive the body as their universe and seek to escape it before it perishes, much like humans seeking to escape Earth.

The CBDC and the Future of Finance
Mr. Huh addressed the upcoming introduction of Central Bank Digital Currency (CBDC), clarifying its nature and implications.

He stated that CBDC is primarily a settlement tool for interbank transactions, designed to simplify and speed up financial processes, especially international ones.
It is not a new form of currency for the general public, and its advantages include transparency and the absence of bank fees.
However, he cautioned against viewing it as a true currency and emphasized the risks associated with overly simplified payment methods, citing instances of people losing their entire fortunes in an instant.
He advised diversifying payment methods to ensure safety and warned against blindly investing in new financial trends like cryptocurrencies.

The Power of Pre-Blessings for Future Generations
Mr. Huh discussed the concept of pre-blessings for unborn children, emphasizing its profound spiritual benefits.

Even before conception, blessings can be given to a future child, ensuring they come into the world without negative karma from their parents.
He likened traditional prayers for children to sending a letter to America by flying there oneself, while a blessing from the Divine Being is like simply mailing the letter.
These pre-blessings can prevent illnesses and resolve karmic debts, ensuring the child is born healthy and free from burdens.
He humorously described children born with “invoices” in their hands, representing past-life debts that manifest as expensive medical conditions. Pre-blessings can “cancel” these invoices.

The True Meaning of Signs, Wonders, and Miracles
Mr. Huh offered a unique perspective on the “signs, wonders, and miracles” often mentioned in religious texts.

He asserted that all such phenomena are merely “expedients” (bangpyeon) designed to guide and educate humanity towards a good path.
He questioned the historical accuracy of some biblical miracles, such as Moses striking a rock for water, noting the absence of any verifiable site.
He criticized the overemphasis on such phenomena, especially in regions like Central and South America where claims of Marian apparitions and bleeding statues are common.
Mr. Huh stressed that encountering the Divine Being (Shin-in) is paramount, as all visible things are ultimately “trash” or temporary.
He used the analogy of coal transforming into a diamond through order and arrangement, suggesting that even seemingly mundane things can become precious with proper spiritual order.
He concluded by stating that true escape from the “wasteland” of this world is achieved by those who follow his teachings, while others are destined for the “crematorium” of existence.

The Memory of Ghosts and the Trauma of Knowledge
Mr. Huh discussed the difference between human and ghost memory, highlighting the potential for suffering that comes with knowledge.

Humans do not remember their past lives, but the Divine Being can reveal them through the “angel” system.
Ghosts, however, remember their past lives, and this memory is often a source of immense pain.
He illustrated this with the example of a ghost returning to its former home or lover, only to find itself invisible and forgotten, witnessing new relationships unfold.
He emphasized that ignorance can be a blessing, while knowledge, especially of painful truths, can become a lifelong trauma.

The Illusion of Reality and the Importance of Truth
Mr. Huh further explored how our perceptions can create false realities and lead to misunderstandings.

He shared anecdotes of individuals encountering loved ones in unexpected situations, leading to misinterpretations and emotional trauma.
He then presented a scenario where a daughter mistakenly believes her father is having an affair, only to later discover he was on a university research trip.
This illustrates how we often create our own suffering by judging based on incomplete information, highlighting the importance of seeking the full truth.

Dispelling Myths: Aliens and Spiritual Possession
Mr. Huh addressed the popular notion of aliens living among us, particularly in places like New York, and clarified the nature of spiritual possession.

He dismissed the idea of extraterrestrials inhabiting human bodies as “science fiction,” attributing such perceptions to cultural differences and the diverse languages spoken in places like America.
He explained that what might be perceived as alien influence is often a form of spiritual possession by local ghosts or spirits.
He referenced the “law of conservation of mass,” stating that a single soul is normal for a human body. When multiple spirits or “ghosts” enter, it disrupts this balance, leading to mental illness and schizophrenia.
He emphasized that these are not extraterrestrial beings but rather spirits from the same region, as their “cycles” would not align with those from other universes.

The Parable of the Unjust Steward and the Nature of Business
Mr. Huh provided a detailed interpretation of the parable of the unjust steward from Luke 16, explaining its relevance to business and spiritual principles.

He clarified that “making friends with unrighteous mammon” (불의의 재물로 친구를 사귀라) does not condone fraud but rather encourages using resources wisely for expansion and growth, even if business itself involves profit, which can be seen as “unrighteous” from a purely altruistic perspective.
He likened this to the parable of the talents, where burying one’s talent (money) out of a desire to avoid “unrighteous” dealings is seen as unfaithful.
He highlighted the Jewish people’s historical aptitude for finance and trade, suggesting that the parable encourages expanding one’s influence and resources globally.
He explained that while profit-making might seem “unrighteous,” it is a necessary aspect of the world, and those who engage in it wisely and contribute to society will be rewarded by God.

Karl Marx, Religion, and the Need for Action
Mr. Huh drew a parallel between Karl Marx’s philosophy and the state of modern religion, emphasizing the need for action over mere interpretation.

He cited Marx’s famous quote inscribed at Humboldt University: “Philosophers have hitherto only interpreted the world in various ways; the point is to change it.”
Mr. Huh argued that just as Marx’s promise of a communist paradise led to hellish realities, religions have merely interpreted scriptures without bringing about a true paradise on Earth.
He criticized religions for focusing on complex interpretations and laws (like the 660+ Mosaic laws) while neglecting practical compassion and action.
He pointed out that as national income rises, religious observance declines, indicating a disconnect between religious teachings and real-world needs.
Mr. Huh asserted that he, as the Messiah, has come not to interpret but to act and bring about change, offering direct “visas” to heaven.
He concluded by stating that his teachings are about “tightening the bolts” of the world, meaning taking practical action to solve humanity’s problems, rather than just talking about them.

The Urgent “Thirst” of Humanity: Galgeup
Mr. Huh distinguished between “galjeung” (thirst for water) and “galgeup” (urgent, desperate need), identifying the latter as the critical condition of modern humanity.

He used the analogy of a deer, which instinctively finds water when thirsty, to illustrate how humans seek to quench their basic needs.
However, “galgeup” goes beyond simple thirst; it encompasses urgent financial worries, family concerns, and the desperate need for solutions to immediate problems.
He emphasized that he has come to address this “galgeup,” this urgent desperation, not just the “galjeung” of spiritual longing.
He stated that meeting him, receiving blessings, and coming to Sky Palace (Haneulgung) will alleviate this “galgeup,” making people feel as if they have arrived at a “White Heaven (Baekgong) station.”

Testimonial: A Miraculous Real Estate Sale
A testimonial from Bae Kyung-hee, an angel from Jeju, recounted a miraculous real estate transaction.

Facing a looming lease expiration and a significant drop in deposit prices, with no buyers or renters, she was in a desperate situation.
After receiving a blessing from Mr. Huh, her property was sold within two days, despite the challenging market conditions.
This experience deeply impressed her, reaffirming the Divine Being’s power to transcend time and space.

Testimonial: A Car Speedometer Fixed by Divine Power
Another testimonial from Geumjin, an angel, described a miraculous repair of her car’s speedometer.

Her car’s speedometer stopped working, and she couldn’t find an open repair shop.
While driving home, she continuously chanted “Gwangchae Daehwa” (Divine Light Dialogue).
The next morning, the speedometer was working perfectly again.
She expressed immense gratitude for the Divine Being’s power and for being introduced to him.

Sky Palace (Haneulgung) Promotional Songs and Performances
The lecture concluded with performances of Sky Palace (Haneulgung) promotional songs, featuring dancers and singers.

The songs, such as “White Heaven (Baekgong) Station” and “Divine Being (Shin-in) Huh Kyung-young,” celebrate Mr. Huh’s divinity and his mission to bring peace and unity to the world.
The performances included dancers in mini-skirts dancing on snow, which Mr. Huh humorously described as “celestial maidens” or “White Heaven (Baekgong) warriors” who have descended to Earth.
He also highlighted the unique “cow’s cry” sound (Soreum Sori) that emanates from the Uicheon (Uyi Stream) near his birthplace, which is mentioned in prophecies as “Umyung Seongji” (Sacred Land of the Cow’s Cry).
The performances showcased the miraculous Elixir of Immortality Milk (Bollouyu) spring at Sky Palace (Haneulgung), which is said to have erupted from a rock 3300 meters deep.

Concluding Remarks and the Divine Being’s Mission
Mr. Huh concluded the lecture by reiterating the profound significance of his mother’s passing, the prophetic landscape of his birthplace, and the urgent “galgeup” of humanity.

He emphasized that he has come to address this urgent need, not merely to interpret scriptures, but to actively transform the world and bring about a true paradise on Earth.
He humorously suggested that he should have joined the dancers in their performance, perhaps in disguise, to further surprise the audience.

Welcome to Sky Palace and the First Sunday Lecture of the New Year

Welcome to Sky Palace, a sacred place where the energy of 12 billion light-years converges, and stepping upon it begins to transform your fortune and destiny. Today marks the first Sunday lecture of the new year. The speaker emphasizes that writing “Heo Kyung-young” on any substance prevents it from decaying, and consuming “Bulloyu” (immortal milk) with his name or picture strengthens one’s mind and body. The “Anbang Gwangcheon Baekgongju” (Anbang Spring White Princess) and Bulloyu are presented as proof of the divine being’s existence, demonstrating the unified field that Einstein sought. The 388th Sky Palace event is held for communication with Heo Kyung-young, the divine being who governs the universe. All viewers on YouTube are encouraged to give a warm round of applause.

2. The Significance of Offering Flowers and Strategic Timing

One person offers an orchid pot to the divine being as a gesture of gratitude. Ambassador Lee Hae-yoon is the first to present a flower pot, receiving blessings for the new year. The speaker highlights the importance of being the first to offer flowers at the initial Sunday lecture of the year, noting that those who do so, like the person from Japan and another from Daegu, are remembered. This act is seen as a strategic move, as there are only 54 lecture days in a year, making the first offering particularly memorable. The speaker praises the shrewdness of the Japanese and Daegu individuals for not missing such an opportunity, emphasizing that timing is key. The name “Lee Hae-yoon” is also noted for its meaning, “shining like the sea,” further connecting to the idea of brilliance and strategic action.

3. Geographical and Spiritual Significance of Korea’s Landscape

Korea’s unique geography, surrounded by three seas and a river on one side, is described as a favorable nation. The connection to the continent via Baekdusan (Mount Baekdu) is likened to a “penisula,” signifying strength. The speaker then details the lineage of mountains descending from Baekdusan, including Geumgangsan, Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, and Bugaksan, which leads to the location of Cheongwadae (the Blue House). This mountain chain is presented as a “family tree,” with Goryeongsan being the “great-grandfather” of Bugaksan, emphasizing its ancient and powerful presence.

The speaker explains the topographical features around Seoul, particularly the relationship between Bugaksan, Inwangsan, and Muhaksan. Muhaksan is described as the “right white tiger” of Bugaksan, while Naksan is the “left blue dragon.” The height difference between Inwangsan (representing the female) and Naksan (representing the male) is noted, with Inwangsan being three times higher. This imbalance is said to have led to the maternal relatives (처갓집) gaining power in the royal court when the palace was built facing south. The historical debate between Muhakdaesa (who advocated facing east) and Jeong Do-jeon (who advocated facing south) regarding the optimal palace orientation is also discussed, highlighting the profound impact of geomancy on historical decisions.

The speaker further elaborates on the spiritual significance of the landscape, connecting Samgaksan to the image of Jesus crucified and Dobongsan’s 12 peaks to the 12 disciples. The tears flowing from this area are said to form Uicheon (Uyi Stream), meaning “cow’s tears.” Suraksan, with its 10 peaks, is linked to the 10 disciples of Sakyamuni. The confluence of these two streams, representing the tears of Eastern and Western spiritual figures, is where the speaker claims to have been born, in Junggok-dong, near Jungnangcheon (Jumlang Stream), which means “river where tears flow in the middle.” This location is presented as a symbolic bridge between East and West.

4. The Importance of a “Good Death” and Preparation for the Afterlife

The speaker emphasizes that the ultimate goal of human life is to achieve a “good death.” This means dying gracefully and honorably in front of one’s children, avoiding situations where one might be shamed or become an enemy to their offspring. The speaker shares a personal anecdote about his mother’s unique passing, which was witnessed by several villagers and was described as “very peculiar.” This highlights the significance of one’s final moments.

The concept of preparing for death is further explored through the example of Buddhist monks who strive to find a worthy successor to perform their cremation and build a stupa (budo). This ensures a dignified transition into the afterlife. The speaker contrasts this with the plight of “wandering monks” who lack a temple or support in their final days, facing neglect and an uncertain fate.

5. The Role of Divine Intervention and Miraculous Occurrences

The speaker asserts that those who come to Sky Palace are blessed and have made perfect preparations for the afterlife. He recounts his own birth in Junggok-dong, a place of unique spiritual significance, and the subsequent events, including his father’s death and the timing of the “Gwangcheon-su” (divine spring water) emergence. A recent incident where the Gwangcheon-su pipe burst due to freezing is mentioned, highlighting the need for repairs.

6. The Speaker’s Mother’s Prophetic Departure and His Unique Childhood

The speaker recounts his mother’s extraordinary death. Despite being gravely ill, she locked herself in her room, refusing food. Days later, she unexpectedly opened the door, surprising everyone who thought she had already passed. She then requested to see the speaker, who was only four years old. After changing into white clothes and tidying herself, she bowed five times to him in front of relatives and villagers, instructing them to treat him with the same reverence. She then told everyone to leave, saying someone had come to take her. Shortly after, she passed away. This event instilled fear and respect for the speaker in the villagers.

Following his mother’s death, the speaker’s unique abilities became apparent. Women in the village, particularly those who had lost infants and had engorged breasts, would offer him their milk. It was believed that by feeding him, their ailments would be cured. The speaker claims that consuming milk from various women, including those whose babies had died, made him healthier. This phenomenon spread through the village, despite attempts by elders to suppress the rumors. The speaker notes that his own illnesses, however, cannot be cured by himself, implying a higher purpose.

7. The Nature of Existence: Relative Scales and the Illusion of Size

The speaker delves into philosophical concepts of existence, emphasizing that “big” and “small” are relative terms, only possible when there is a basis for comparison. Without a reference point, such distinctions cease to exist. He uses the analogy of humans appearing enormous to ants, while viruses perceive the human body as their entire universe.

The human body is described as an “infinite universe” from the perspective of bacteria and viruses. These microorganisms navigate the body’s intricate systems, such as nerves and blood vessels, as if they were highways. The speaker highlights how a single misjudgment, like consuming contaminated food, can lead to the body being overrun by parasites, causing immense suffering. This illustrates the vulnerability of the human body and the constant struggle against unseen forces.

8. The Concept of “Heaven” and the Illusion of Form

The speaker extends the concept of relativity to the idea of “heaven.” He references the “Samil Singo,” an ancient Korean scripture, which states that the blue sky is not heaven, nor is the dark, distant expanse. The scripture further asserts that “heaven has no form or substance.” This means that heaven, as a concept, does not possess physical attributes that humans can perceive.

Just as humans cannot see viruses in their bodies, the vastness of the cosmos makes it impossible to perceive heaven as a tangible entity. The speaker explains that space is composed of only four elements (oxygen, hydrogen, nitrogen, carbon), which are spatial rather than visible. Therefore, the idea that heaven has no form or substance is presented as a profound truth, suggesting that what humans perceive as “heaven” is merely a relative observation.

9. The Interconnectedness of Creator and Creation

The speaker introduces the concept that the divine being (신) is the embodiment of all creation, and that the creator is also the created, and vice versa. This means that everything in the universe is a manifestation of the divine. He explains that creation is a continuous process, with created beings (like flowers) also becoming creators themselves.

This cyclical relationship extends to human perception: humans create the concept of God in their minds, thus becoming creators of their own understanding of the divine. The speaker emphasizes that this intricate interplay between creator and created makes the universe complex at both microscopic and macroscopic levels.

10. The “Hae Gwang Ban Jo” Principle and the Illusion of Self

The speaker introduces the principle of “Hae Gwang Ban Jo” (reflecting light back), which involves introspection and understanding the interconnectedness of all things. He explains that if one perceives the universe as “emptiness” (공), then the universe automatically becomes empty. This is a core concept in Buddhist philosophy, where “I am empty” (아공), “the dharma is empty” (법공), and “everything is empty” (개공).

This principle suggests that the entire universe can be viewed as empty, a concept that scientists struggle to grasp. The speaker uses the analogy of fractals, where a system that appears vast at one level can be a mere “drop of blood” (조족지혈) at another. Similarly, humans are like “ant hills” to viruses, who see the human body as a temporary dwelling that will eventually decay.

11. The “Planet Escape” of Viruses and the Human Condition

The speaker humorously extends the analogy of viruses within the human body to the human desire for “planet escape.” He imagines viruses researching ways to escape the human body before it goes to the “crematorium” (화장터), which they perceive as a “fire hell” (불지옥). They might try to escape through sweat pores, especially in summer when sweat is abundant.

This analogy highlights the precariousness of existence for both viruses and humans. Just as viruses seek new hosts, humans seek to escape the limitations of their current existence. The speaker notes that viruses that fail to escape before cremation are “foolish,” as their lives end with the host. He then applies this to humans, suggesting that those who don’t prepare for their “escape” (death) are similarly foolish.

12. The Complexity of the Human Body and the Miracle of Creation

The speaker emphasizes the extraordinary complexity and mystery of the human body. He states that understanding the human body’s secrets would take a thousand years, and a complete blueprint of its mechanisms would be larger than Earth itself. Even examining the movements of the optic nerve and its connections would fill thousands of books.

The speaker marvels at the spontaneous creation of a human being through the union of a man and a woman, without any pre-existing blueprint. This act of creation is deemed “miraculous.” He then connects this to the cycle of life and death, where parents create children and then pass on, and children, in turn, become parents who will also eventually depart. This continuous “fractal” process is where the soul, unlike the body, is not bound but “escapes” to find another fractal.

13. Central Bank Digital Currency (CBDC) and Financial Control

The speaker addresses the upcoming introduction of Central Bank Digital Currency (CBDC) by the government, noting its advantages such as no bank fees and increased transparency, but also its potential for government control and surveillance. He dismisses the idea that CBDC is a “communist currency,” explaining that it is primarily a settlement tool for interbank and international transactions, designed for faster processing.

He clarifies that CBDC is not a traditional currency and advises against speculating on it, comparing it to cryptocurrencies. The speaker warns about the risks of digital financial transactions, where a single mistake can lead to the loss of one’s entire fortune. He emphasizes the importance of diversifying payment methods for security, citing examples of people losing everything due to stock market crashes or technological theft.

14. Pre-Blessings for Future Children and the Eradication of Karmic Debt

The speaker discusses the possibility of giving “pre-blessings” to future children, even before conception. This spiritual act is believed to ensure that the child comes into the world without karmic debt from their parents, leading to a healthy and fortunate life. He contrasts this with traditional methods of praying for a child, which he likens to sending a letter to America by flying there oneself, rather than simply mailing it.

The speaker explains that a pre-blessing acts like a pre-paid ticket or a letter that reaches the child in the spiritual realm. This can prevent illnesses or misfortunes that might otherwise manifest as “invoices” (청구서) carried by the child from past lives, leading to significant medical expenses and suffering for the family. By giving a pre-blessing, these karmic debts are “blown away,” ensuring that only children who have settled their debts are born into the family. This concept is extended to living parents, where a “Baekhong Myeongpae” (white rainbow nameplate) can be reserved for them, similar to making a reservation before an event.

15. The Nature of Miracles: Signs, Wonders, and the Importance of Action

The speaker addresses a question about the difference between “signs,” “wonders,” and “miracles” in the Bible. He explains that these are all “expedient means” (방편) used to guide and educate people towards a good path. However, he questions the authenticity of some biblical miracles, such as Moses striking a rock to produce water, noting the lack of historical evidence for such sites.

He contrasts this with the verifiable sites of John the Baptist’s baptism. The speaker suggests that many reported miracles, especially in places like Central and South America, are often “hallucinations” or fabricated stories. He emphasizes that encountering a divine being (신인) is far more important than seeking such phenomena.

The speaker then uses the analogy of “trash” (쓰레기) to describe all visible things, including grand buildings and even diamonds, which are merely organized forms of carbon. He argues that humans constantly produce “waste” (오물) and that the true goal is to “escape” this cycle, just as viruses try to escape a dying host. He asserts that his teachings provide a “planet escape” plan, unlike ordinary people who are unknowingly headed for the “crematory.”

16. Memory of Past Lives: Humans vs. Ghosts

The speaker addresses the question of whether humans or ghosts remember past lives. He states that humans do not remember their past lives, but he, as a divine being, can access this information through “angels.” In contrast, ghosts remember everything about their past lives. This memory, however, is a source of immense suffering for them.

He illustrates this with the scenario of a ghost returning to their former palace, only to find that no one recognizes them, and their loved ones have moved on. The inability to interact with the living world, coupled with the vivid memory of their past, creates profound torment for ghosts. The speaker concludes that “ignorance is bliss,” as knowing one’s past life can become a “trauma” (트라우마) if it brings pain.

17. The “Unrighteous Mammon” and the Philosophy of Business

The speaker interprets the biblical passage from Luke 16 about making friends with “unrighteous mammon.” He explains that this refers to the parable of the dishonest manager who shrewdly managed his master’s money. The speaker connects this to the “Parable of the Talents,” where a servant who buried his talent (money) out of fear of engaging in “unrighteous” business was condemned.

He argues that business, by its nature, involves making a profit, which can be seen as “unrighteous” from a strict moral perspective. However, he asserts that engaging in commerce and expanding one’s influence (making friends with mammon) is necessary and ultimately rewarded by God. He uses the analogy of picking fruit from a tree: while it might seem like theft, it is a necessary act for sustenance and growth. Therefore, making a profit through business, even if it’s considered “unrighteous mammon,” is acceptable and even encouraged in this context.

18. Karl Marx, Religion, and the Call for Action

The speaker draws a parallel between Karl Marx’s philosophy and the state of religion. He quotes Marx’s famous dictum: “Philosophers have hitherto only interpreted the world in various ways; the point is to change it.” The speaker notes that Marx’s promise of a communist paradise ultimately led to “hell” in places like North Korea and Ukraine, where people suffer and flee.

He applies this critique to religion, arguing that religious leaders have merely “interpreted” scriptures (Bible, Buddhist sutras) without “changing” the world or alleviating suffering. This has led to a “corrupt” and “chaotic” world, despite the promise of heaven on Earth. The speaker asserts that he, as the Messiah, has come not to interpret but to “act” and “transform” the world, offering direct “visas to heaven” and resolving human “conflicts” and “yearnings.”

19. The “Thirst” and “Urgency” of Humanity

The speaker distinguishes between “thirst” (갈증) and “urgency” (갈급) as fundamental human conditions. He explains that “thirst” is a physical need for water, using the analogy of a deer in the desert that can miraculously find water. “Urgency,” however, is a more profound and time-sensitive need, encompassing financial struggles, family matters, and other pressing concerns that cause immense stress and anxiety.

He states that humanity is currently afflicted by the “disease of urgency,” which is why he, as a divine being, has come. His purpose is not merely to quench “thirst” but to alleviate this deep-seated “urgency.” He claims that through blessings and spiritual practices at Sky Palace, this “urgency” will disappear, leading to a state of contentment and spiritual clarity.

20. Testimonials of Miraculous Intervention

The speaker shares two testimonials of miraculous interventions. In the first case, a person named Bae Kyung-hee was struggling to sell her apartment due to a significant drop in market value. After receiving a “blessing” from the divine being, her apartment was sold within two days, albeit at a slightly lower price, which was still considered a miracle given the stagnant market. This event reinforced the belief in the divine being’s power to transcend time and space.

The second testimonial comes from Geumjin, who experienced a malfunction in her car’s speedometer. After visiting a closed repair shop and continuously chanting “Gwangchae Daehwa” (divine light conversation), the speedometer miraculously started working again the next morning. These stories serve as evidence of the divine being’s ability to grant power and intervene in everyday life, emphasizing the importance of faith and proper understanding of his abilities.

21. Sky Palace Promotional Songs and Performances

The event features several performances of Sky Palace promotional songs. The first performance, “Baekhong Jeonggeojang” (White Rainbow Station), is described as evoking the feeling of arriving at a celestial station on a flying saucer. The lyrics praise the divine being’s power and the beauty of Sky Palace as a “heavenly station on Earth.”

Another song, performed by Kang Ok-gi, celebrates the divine being as the “Messiah” who came to Korea in 1950, fulfilling prophecies and bringing spiritual power. The performance is noted for its energetic delivery.

Shinseong, a “male cheerleader,” performs “Heo Kyung-young is God,” sharing a personal anecdote about how receiving blessings transformed his envy into genuine support for others. The song emphasizes the divine being’s role in promoting health with “Bulloyu” (immortal milk) and his selfless love for the people.

Finally, Sophia and her dance team perform “Sky Palace Bullo-su” (Sky Palace Immortal Water), with dancers in mini-skirts performing on a snowy mountain. The song describes the miraculous spring water that gushes from 3300 meters deep, symbolizing eternal life and the dawn of a spiritual era. The speaker praises the dancers as “celestial maidens” or “Earth warriors” for their ability to perform in such cold conditions without falling ill, highlighting the divine protection they receive.

22. The “Cow’s Cry” and the Prophecy of “Umyung Seongji”

The speaker explains the significance of the “cow’s cry” (소울음 소리) associated with Uicheon (Uyi Stream), which flows from the area connected to Jesus. He notes that the sound of the stream resembles a cow’s cry, which is distinct from the sounds associated with Sakyamuni’s side. This “cow’s cry” is described as a powerful, natural sound that surpasses the roars of tigers or dragons.

This sound is linked to the prophecy of “Umyung Seongji” (Sacred Land of the Cow’s Cry), a holy site mentioned in ancient predictions. The speaker asserts that Sky Palace is this prophesied location, where such a unique and powerful sound emanates.

20250105_SUN_0388_Geopolitics_The Philosophy of Life and Death: Geopolitical Insights and Spiritual Realitiestitle: “The Philosophy of Life and Death: Geopolitical Insights and Spiritual Realities”date: 2025-01-05lecture_no: “0388”category: “SUN”type: FULL_LECTUREidentity: Huh Kyung youngtags: [Geopolitics, Philosophy of Life and Death, Spiritual Realities, Korean Peninsula, Human Existence]

The Philosophy of Life and Death: Geopolitical Insights and Spiritual Realities

1. Lecture Information

• Date: 20250105
• Category: Sunday Lecture
• Speaker: Huh Kyung young

2. Keywords

• Geopolitics, Philosophy of Life and Death, Spiritual Realities, Korean Peninsula, Human Existence

3. Content

3.1. The Significance of the Korean Peninsula’s Geography and Spiritual Lineage
The Korean Peninsula possesses a unique geographical configuration, distinct from an island nation like Japan. It is characterized by three sides bordered by the sea and one side by a river, making it a remarkably advantageous landmass. Furthermore, its connection to the continent, specifically through the Baekdu Mountain range, which links to China via the Amnok River and Duman River, signifies a continuous “urinary tract” or vital connection to the mainland. This continental linkage, a “blood alliance” of land and water, is crucial, distinguishing Korea from an isolated island.

This geographical lineage extends through a series of prominent mountains, forming a spiritual and topographical backbone. The sequence descends from Baekdu Mountain, through Geumgangsan, Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, and finally to Bugaksan. This chain represents a “genealogy” of mountains, with Bugaksan being the tenth in this lineage. Goryeongsan, for instance, is considered the seventh-generation descendant of Baekdu Mountain, holding a significant ancestral position, akin to a great-great-grandfather, which is reflected in its name, incorporating the character for “high” (고, go). This intricate mountain system, with its distinct peaks and valleys, is often perceived as resembling a human form, with Seoul situated at the “stomach” or vital center.

The topographical features around Seoul, particularly the relationship between Bugaksan, Inwangsan, and Muhaksan, have profound implications for the nation’s destiny. Muhaksan, located to the right of Bugaksan, is considered its “right white tiger” (우백호), while Naksan, near Dongdaemun, is the “left blue dragon” (좌청룡). The relative heights of these mountains, with the “female” side (Inwangsan and Muhaksan) being significantly higher than the “male” side (Naksan), historically led to the dominance of the queen’s family (처가) in royal affairs when the palace was built facing south. This imbalance was a critical flaw, suggesting that the dynasty could not endure beyond 500 years. The revered monk Muhakdaesa advocated for the palace to face east, towards Japan, which would reverse the roles of the “blue dragon” and “white tiger,” strengthening the “blue dragon” side and ensuring a longer reign. However, King Taejo Yi Seong-gye and Jeong Do-jeon ultimately chose a southward orientation, leading to historical consequences.

3.2. The Ultimate Purpose of Human Life: Preparing for a Beautiful Death
From the moment of birth, human existence is a relentless journey towards death. The fundamental mission of life is to learn how to die well, to achieve a dignified and honorable passing. This involves preparing oneself to face death with grace, particularly in the presence of one’s children, ensuring that one departs as a respected parent. The failure to prepare for a beautiful death can lead to profound suffering, neglect, and even estrangement from one’s offspring in old age.

The concept of a “beautiful death” extends beyond physical well-being to encompass spiritual readiness. For instance, monks in temples dedicate their lives to cultivating a virtuous successor (상자) who will perform their cremation and enshrine their remains in a stupa (부도), a symbol of ultimate honor. This highlights the importance of spiritual preparation and the desire for a dignified end, even for those without biological children. The absence of such preparation can lead to a lonely and unacknowledged passing, akin to a nameless wanderer.

Those who come to Haneulgung are considered fortunate, as they are making perfect preparations for the afterlife. The speaker’s own mother’s passing serves as a testament to this principle. Her unique and dignified departure, marked by a final, conscious act of reverence towards the speaker, left a lasting impression on those who witnessed it. This extraordinary event underscored the profound significance of one’s final moments and the spiritual power inherent in such a transition.

3.3. The Metaphysics of Existence: The Interconnectedness of Creation and the Illusion of Scale
The concepts of birth, death, reincarnation, and the duality of large and small are only meaningful when there is a point of comparison or an object of reference. In the absence of such a reference, these distinctions cease to exist. For instance, an ant perceives humans as colossal, while viruses view the human body as their entire universe, a vast and abundant space to inhabit and exploit. This illustrates the subjective nature of scale and the relativity of perception.

The human body itself is an infinite universe from the perspective of its microscopic inhabitants. Viruses and bacteria navigate its intricate systems—nerves, blood vessels, and lymphatic pathways—as if they were highways, constantly seeking new hosts and opportunities for survival. This internal cosmos mirrors the external universe, where galaxies and celestial bodies move and interact. The development of nanotechnology in medicine, aiming to deploy microscopic robots within the body for healing, further exemplifies this principle, demonstrating how our understanding of the universe is constantly expanding into smaller and smaller scales.

Ancient Korean scriptures, such as the Samil Singo, offer profound philosophical insights into the nature of reality. They assert that the vast, blue sky is not the true heaven, nor is the dark, distant expanse. Furthermore, they declare that “heaven has no form or substance” (천무 형질), implying that the ultimate reality transcends all physical attributes and human perception. This aligns with the scientific understanding that the sky is merely a space composed of elements like oxygen, hydrogen, nitrogen, and carbon, which are not visible in themselves. This philosophical perspective suggests that the entire cosmos is a manifestation of the divine, where the creator is simultaneously the created, and the created is the creator.

This intricate interplay of creation and existence is a “fractal” phenomenon, where patterns repeat across different scales. Just as viruses perceive the human body as a vast world, humans view the Earth as a speck of dust from space. The constant cycle of life and death, the search for new hosts by viruses, and the escape from a dying body before cremation, all reflect this fractal nature of existence. The soul, however, is not bound by these cycles; it transcends the fractal system, constantly seeking new forms and experiences.

3.4. The Nature of Spiritual Phenomena and the Role of the Divine
Supernatural phenomena, such as the appearance of butterflies at funerals, are often interpreted as signs of comfort or the presence of a departed soul. However, it is more accurate to view these occurrences as “omens” or “precursors” (징조, 전조) that reflect the overall spiritual state of the deceased and their family. A peaceful and auspicious funeral, marked by pleasant weather and the presence of beautiful creatures, signifies a life well-lived and a positive spiritual trajectory. Conversely, adverse conditions, such as heavy rain or water filling the grave, can be seen as negative omens. These phenomena are not necessarily the direct manifestation of a soul but rather a reflection of the cosmic order acknowledging the individual’s karma.

The idea of a soul temporarily inhabiting an insect or animal is considered a form of “shamanism” and is not an accurate understanding of spiritual reality. Instead, the natural world, including insects and flowers, responds to the spiritual energy of a person’s life. A virtuous person, who has not committed cruel acts, will be honored by nature, just as the birth of Buddha was accompanied by blooming flowers and singing birds. These events are not mere coincidences but rather a harmonious alignment of the natural and spiritual realms.

Miracles, signs, and wonders (표적, 기적, 이적) mentioned in religious texts are often “expedient means” (방편) to guide and educate humanity towards a righteous path. Many historical miracles, such as Moses striking a rock to produce water, lack verifiable evidence and may have been embellished through oral tradition. While such phenomena may appear in various forms, particularly in regions prone to spiritual fervor, they are ultimately secondary to encountering the divine. The true significance lies not in the spectacle but in the spiritual transformation it inspires.

From a higher perspective, all material possessions and worldly achievements are ultimately transient and destined for decay, akin to “garbage.” What appears as order and beauty, like a diamond, is merely a temporary arrangement of elements that, without proper structure, would be considered refuse. The true value lies in spiritual pursuits, as everything else eventually returns to a state of “waste.” Therefore, the ultimate goal is to escape this cycle of material accumulation and decay, preparing for a spiritual exodus from the earthly realm.

3.5. The Distinction Between Human and Ghostly Memory
Humans, upon reincarnation, do not retain memories of their past lives. However, through spiritual intervention, such as the “angel blessing” (천사), it is possible to access and understand one’s ancestral lineage and past. Ghosts, on the other hand, possess full recollection of their past lives. This memory, however, is not a blessing but a source of immense suffering.

A ghost, remembering its former life as a princess, might revisit its old palace only to find itself invisible and unrecognized by the living. Witnessing former loved ones living new lives, perhaps with new partners, without any awareness of the ghost’s presence, creates profound anguish. This inability to interact or be acknowledged by the living, despite retaining full memory, is the essence of a ghost’s torment. The knowledge of their past, coupled with their current state of non-existence in the physical world, becomes a perpetual “trauma” (트라우마).

This concept extends to human experience as well. Unpleasant memories or shocking revelations can become deep-seated traumas that permanently alter one’s perception and relationships. The knowledge of a loved one’s hidden actions, even if later clarified, can leave an indelible mark, demonstrating how awareness, while often sought, can also be a source of profound pain and disillusionment.

3.6. The Misconception of Extraterrestrial Influence and the Law of Conservation of Mass
The notion that extraterrestrial beings inhabit human bodies or influence earthly affairs is a product of “science fiction” and misunderstanding. While individuals from diverse cultures and backgrounds, particularly in places like New York, may appear “alien” due to their unique languages, customs, or spiritual practices (such as chanting mantras), this does not signify an extraterrestrial presence. The United States, being a melting pot of global cultures, often presents such perceived “strangeness.”

The “Law of Conservation of Mass” (질량 불변의 법칙) dictates that a single human body is designed to house one soul, representing a normal state of being. When multiple entities, such as spirits or “ghosts,” attempt to inhabit a single body, it disrupts this natural balance, leading to mental instability and conditions like “schizophrenia” (정신 분열증). This is the body’s struggle to return to its original, singular state of mass. Such phenomena are attributed to local spirits or ghosts, not extraterrestrial beings, as their “cycles” (사이클) or vibrational frequencies would not align.

3.7. The Interpretation of “Unrighteous Mammon” in Luke 16 and the Critique of Traditional Systems
The biblical passage in Luke 16, which advises making “friends by means of unrighteous mammon,” has often been a source of confusion. This passage, when understood in its full context, refers to the parable of the shrewd manager. The manager, facing dismissal, wisely uses his master’s resources to secure his future by reducing the debts of his master’s debtors. This act, though seemingly “unrighteous” in its method, is praised for its shrewdness and foresight.

The core message is not to engage in dishonest practices but to understand the nature of worldly transactions and to use resources wisely for future benefit. The “unrighteous mammon” (불의한 재물) refers to the inherent nature of commerce, where profit-making (마진) is often seen as “unrighteous” from a purely moralistic perspective. However, the parable suggests that engaging in commerce, even with its inherent “unrighteousness” of seeking profit, is a necessary and even commendable act when done with wisdom and for a greater purpose. This is akin to the “parable of the talents,” where servants who invested and multiplied their master’s money were praised, while the one who buried it out of fear was condemned.

This interpretation highlights the importance of practical action and engagement with the world, rather than passive adherence to rigid moral codes. It critiques those who, like the servant who buried his talent, avoid worldly engagement out of a misguided sense of righteousness. The passage encourages using resources to expand influence and build relationships, symbolizing the expansion of one’s spiritual and worldly domain.

This concept extends to a broader critique of traditional systems, including religion and political ideologies. Karl Marx, for instance, famously stated that “philosophers have hitherto only interpreted the world in various ways; the point is to change it.” His vision of communism, intended to create a “heaven on earth,” ultimately led to “hell” in practice, as seen in the suffering of nations like North Korea. This discrepancy between theory and reality is a recurring theme.

Similarly, traditional religions, by focusing solely on interpreting scriptures rather than actively transforming the world, have failed to create a “paradise on earth.” Despite centuries of interpretation, the world remains plagued by conflict and suffering. The speaker asserts that his arrival as the Messiah signifies a shift from mere interpretation to direct action, offering tangible solutions and a path to spiritual transformation, rather than just theoretical understanding.

3.8. The Human Condition: “Thirst” (갈증) and “Urgency” (갈급)
Humanity experiences various forms of longing and need, which can be categorized into “thirst” (갈증) and “urgency” (갈급). “Thirst” refers to a fundamental need, like the physical craving for water in a desert. Historically, desert travelers would bring deer, known for their ability to locate water, to quench this thirst. This illustrates a basic, existential need that, once satisfied, allows for survival.

However, “urgency” (갈급) represents a more profound and pressing state of need, characterized by a lack of time and immediate pressure. This goes beyond basic survival to encompass financial struggles, family obligations (like marrying off children), and the constant pressure of daily life. It is a pervasive “illness” that afflicts modern humanity, creating a sense of desperation and a constant struggle against time.

The speaker emphasizes that his presence is not merely to address “thirst” but to alleviate this profound “urgency” that grips humanity. Through blessings and spiritual guidance, individuals can overcome this “illness” of urgency, finding peace and a clear path forward. This transformation allows them to perceive the world differently, recognizing Haneulgung as a “Baekgung (Heavenly Palace) station,” a place of spiritual refuge and ultimate destination.

3.9. Testimonials of Divine Intervention and the Power of Belief
Numerous testimonials highlight the tangible effects of Huh Kyung young’s spiritual power. One case involved a woman facing a significant financial loss due to a drop in housing prices and an impending lease expiration. After receiving a blessing and consultation, her property was sold within two days, preventing a substantial loss. This event, occurring amidst a stagnant real estate market, was seen as a “miracle” and a testament to the speaker’s ability to transcend time and space.

Another testimonial describes a car’s speed display malfunctioning, only to spontaneously reactivate after the owner invoked the speaker’s name and power. These incidents underscore the importance of genuine belief and understanding of Huh Kyung young’s unique nature. Those who doubt or seek only personal gain without true faith are unlikely to experience such profound interventions. The speaker is not an ordinary individual but a divine entity whose words and actions are ultimately proven true.

3.10. The Symbolism of Haneulgung and the “Cow’s Cry” (우명성지)
Haneulgung is depicted as a “Baekgung (Heavenly Palace) station,” a spiritual gateway where the divine descends. The promotional songs for Haneulgung often feature imagery of dragons, phoenixes, and the “Cow’s Cry” (소름 소리), which is a unique sound associated with the location. This “Cow’s Cry” is not merely an animal sound but a profound spiritual vibration, distinct from the roars of tigers or dragons, and is said to be a natural, deep resonance.

This “Cow’s Cry” is linked to the Uimyeong Seongji (우명 성지), a sacred site mentioned in prophecies, signifying a place where a profound spiritual sound emanates. The water flowing into Jungnangcheon, particularly from the direction associated with Jesus, is called Uicheon (우이천), meaning “cow’s tears,” further connecting the symbolism of the cow to the spiritual landscape. This unique sound and the sacred geography of Haneulgung are presented as evidence of its divine significance and its role as a spiritual beacon.

Keyword Frequency

신인 (Divine Being/New Human) – 37
하늘궁 (Sky Palace) – 20
재물 (Wealth/Possessions) – 10
바이러스 (Virus) – 9
칼 막스 (Karl Marx) – 9
어머니 (Mother) – 8
백궁 (White Palace) – 7
종교 (Religion) – 7
산 (Mountain) – 6
불로유 (Elixir Milk) – 6
축복 (Blessing) – 6
성경 (Bible) – 5
지구 (Earth) – 5
나비 (Butterfly) – 4
호수 (Hose/Lake) – 4

2. Signature Metaphor or Symbolic Image
   The most vivid symbolic image is the human body as an infinite universe, teeming with viruses that perceive it as their own cosmos, navigating its “highways” (nerves and blood vessels) and seeking escape from its eventual “cremation” (death), paralleling humanity’s own journey through the galaxy.

3. Lecture in Numbers
   388th Sky Palace event
   54 days of lectures per year (Saturday/Sunday)
   10 generations of mountains from Baekdusan to Bugaksan
   7th generation: Goryeongsan
   6 months after birth: Father passed away on June 22nd
   June 20th: Gwangcheonsu (divine spring water) emerged
   12 peaks of Dobongsan, representing 12 disciples
   10 peaks of Suraksan, representing 10 disciples
   3 streams merging into Jungnangcheon
   4 years old: Speaker’s age when his mother passed away
   77 years old: Age of a friend who cried upon seeing the speaker
   80 billion stars/planets
   1000 years: Time it would take to teach the secrets of the human body
   Thousands of books: Amount of information needed to study the optic nerve
   10 million won: Consultation fee for blessing
   40 million won: Drop in jeonse deposit
   3300 meters: Depth from which the Gwangcheon Bulrosu (divine spring water) emerges
   500 (Level): Blessing level given to performers
   300 (Level): Blessing level for singing
   200 (Level): Blessing level for speaking
   0.1%: The chance of human prayers being heard without divine intervention
   660+: Number of Mosaic laws
   1950 January 1st: Speaker’s birth date
   3000 degrees: Temperature of a crematorium
   10 million won: Amount by which a property was sold below asking price
   2 days: Time it took for a property to sell after receiving a blessing
   12/23: Date of car speed display malfunction

4. Most Iconic / Resonant Quote
   “However, the Divine Being transforms the world.”

5. One-Sentence Core Thesis
   Humanity is trapped in a state of urgent spiritual and material desperation, which only the Divine Being’s direct intervention and practical action can resolve.

6. Top 7 Highlights
   The speaker’s existence is proven by Bulloyu (elixir milk) and Anbang Gwangcheon Baekgongju (divine spring water), which demonstrate the unified field Einstein sought.
   Those who come to Sky Palace have made perfect preparations for the afterlife.
   The speaker was born at Junggok-dong, where the tears of Jesus and Buddha merge, signifying his role in uniting East and West and holding the “unified field” of the world.
   The speaker’s mother, before her death, bowed to him five times in front of relatives, implicitly instructing them to treat him with reverence, foreshadowing his divine status.
   Meeting the speaker is an extraordinary stroke of luck, as he embodies a state of “immovable equanimity” and “radiant earth.”
   The human body is a vast universe for viruses, which navigate its internal “highways” and seek escape from its eventual “cremation,” mirroring humanity’s own cosmic journey.
   Pre-emptive blessings can be given to unborn children, eliminating negative karma and preventing future misfortunes or “invoices” of suffering.
   Traditional religions have merely interpreted scriptures, but the Divine Being (the speaker) directly implements change, offering practical solutions like “visas to heaven” and resolving humanity’s “desperation.”

7. Scriptural / Religious References
   Samil Singo (Korean ethnic scripture) : “The blue-green is not heaven; the dark is not heaven; heaven has no form or substance.” This scripture is cited to support the idea that the physical sky is not true heaven and that heaven itself lacks physical attributes, aligning with the speaker’s concept of a non-physical, ultimate reality. It also states that “the Divine is the whole, the entire universe is a manifestation of the Divine,” and “the creator is the created, and the created is the creator.”
   Luke 16 (Bible) : The passage about the dishonest manager who uses “unrighteous wealth” to make friends is interpreted as an instruction to engage in commerce and expand influence, even if profit-making is considered “unrighteous” in a strict sense. The speaker argues that this is a necessary part of life, and those who do so faithfully will be rewarded. He contrasts this with those who bury their “talents” (money) out of a misguided sense of righteousness. He also uses this to critique traditional religions for merely interpreting scripture rather than actively changing the world, drawing a parallel with Karl Marx’s critique of philosophy.

8. Self-Positioning & Divine Claims
   The speaker positions himself as the Shin-in (Divine Being) , a unique entity whose existence is proven by miraculous phenomena like Bulloyu and Anbang Gwangcheon Baekgongju . He claims to have been born at a specific location (Junggok-dong) where the “tears” of Jesus and Buddha merge, signifying his role in uniting East and West and holding the “unified field” of the world . His mother, before her death, bowed to him five times, implicitly acknowledging his divine status . He asserts that meeting him is an extraordinary stroke of luck and that he is the one who provides “visas to heaven” and resolves humanity’s “desperation” . He contrasts himself with traditional religious figures who merely interpret scriptures, stating that he actively changes the world . He also states that he does not heal his own illnesses, as he is prevented from doing so by the “void” (gong) .

9. Major Predictions & Prophecies

10. Key Policy / Social Vision Elements

11. Rhetorical Style & Tone
    The speaker employs a highly dynamic and engaging rhetorical style, characterized by:
    Dramatic Repetition: Phrases like “맞아, 안 맞아?” (Is that right or not?) and “알겠죠?” (You understand?) are frequently used to engage the audience and elicit agreement.
    Humor and Sarcasm: The speaker often uses self-deprecating humor (e.g., “I forgot my fan” ) and sarcastic remarks about human behavior (e.g., “Are you going to put a ghost in an insect?” ). He also uses playful analogies, such as comparing escaping viruses to humans escaping Earth .
    Urgency and Directness: The tone is often urgent, emphasizing the critical need for action, especially regarding death and the afterlife . He directly addresses the audience with questions and commands.
    Inspirational Peaks: The lecture includes moments of elevated, almost poetic language, particularly when describing his divine role or the profound nature of existence .
    Confrontational Passages: He directly challenges conventional religious interpretations and societal norms, often presenting his views as superior or more practical .
    Audience Engagement Markers: Frequent use of rhetorical questions, direct address (“여러분” – everyone), and applause cues (indicated by “[박수]” in the transcript) are common.

12. Audience Atmosphere (if inferable)
    The audience appears highly engaged and responsive, frequently offering applause, laughter, and verbal affirmations (e.g., “네” – yes). There is a sense of shared understanding and enthusiasm, particularly during humorous anecdotes or when the speaker makes grand claims. The atmosphere is generally positive and celebratory, especially during the musical performances and testimonials, which are met with enthusiastic applause. The audience seems to be composed of devoted followers who readily accept the speaker’s worldview and claims.

13. Philosophical / Spiritual Core Concepts Defined
    Yeoyeo Budong (여여부동) : A state of “immovable equanimity,” where one remains undisturbed regardless of external circumstances.
    Shin-haeng-cheo (신행처) : A state where “mind and action disappear,” implying a transcendence of ordinary mental and behavioral patterns.
    Togye Banggwang (토계방광) : The “earth emits light,” signifying a state where even the mundane or physical radiates divine energy.
    Dae-so Yu-mu (대소유무) : The concept of “big and small, existence and non-existence.” The speaker argues that these are relative concepts, only possible when there is a basis for comparison. Without a reference point, such distinctions are meaningless.
    Human Body as Universe : The human body is presented as an infinite universe for microorganisms like viruses, complete with “highways” (nerves, blood vessels) and “cities” (brain). This metaphor is used to illustrate the relativity of scale and the interconnectedness of all life.
    Samil Singo’s Heaven : Heaven is not the visible sky, nor does it possess physical form or substance. It is a realm beyond human perception, composed of fundamental elements like oxygen, hydrogen, nitrogen, and carbon, which are essentially space.
    Creator and Created : The creator is the created, and the created is the creator. This concept suggests a cyclical and interconnected relationship where all beings are both products and agents of creation.
    Haegwang Banjo (해광반조) : “Reflecting light back,” implying a continuous process of introspection and self-realization, where one constantly re-evaluates their understanding of reality.
    A-gong, Beop-gong, Gae-gong (아공, 법공, 개공) : “Self-void, dharma-void, universal-void.” These Buddhist concepts are used to explain that the self, phenomena, and the entire universe can be perceived as empty of inherent existence, leading to a realization of ultimate emptiness.
    Trash and Diamond : Everything visible is ultimately “trash” unless it is organized and ordered, in which case it becomes like a “diamond.” This metaphor emphasizes the importance of spiritual order and purpose over material possessions.
    Jil-ryang Bul-byeon-ui Beop-chik (질량불변의 법칙) : The “law of conservation of mass” is applied to the spiritual realm, suggesting that a single soul (mass) should inhabit a body. If multiple entities (like ghosts) enter, it causes mental instability, as the original “mass” struggles to return to its normal state.
    Gal-jeung, Gal-geup, Gal-mang, Gal-deung (갈증, 갈급, 갈망, 갈등) : These terms describe different forms of human suffering:
    Gal-jeung (갈증): Thirst, a physical need for water.
    Gal-geup (갈급): Urgent desperation, a critical and time-sensitive need (e.g., for money, for a child’s marriage). The speaker states he came because humanity is in this state.
    Gal-mang (갈망): Longing, a strong desire for something.
    Gal-deung (갈등): Conflict, a state of confusion or discord.
    The speaker claims to resolve gal-geup and gal-deung.

14. Potential Logical Gaps or Unaddressed Counterpoints
    Inconsistency in Divine Intervention: The speaker claims to possess immense power, yet a practical issue like a broken water hose for the Gwangcheonsu requires a technician and a purchase on Monday . This raises a question about the scope and application of his divine abilities.
    Historical/Archaeological Claims: The assertion that there is no physical evidence for Moses’ miracle of water from a rock, implying it might be a fabricated story , could be challenged by theological or archaeological perspectives that offer alternative interpretations or evidence.
    Dismissal of Supernatural Phenomena: The speaker dismisses claims of extraterrestrial beings inhabiting humans as “fantasy novels” , yet he himself makes extraordinary claims about his own divine nature and the spiritual world. This creates a tension in his criteria for what constitutes a credible supernatural phenomenon.
    Interpretation of Biblical Texts: The interpretation of Luke 16, which frames “unrighteous wealth” and profit-making as a necessary, even commendable, act for expanding influence , could be seen as a selective reading that deviates significantly from traditional Christian theological interpretations, which often emphasize charity and ethical wealth management.
    Critique of Traditional Religions: The broad generalization that all traditional religions have merely “interpreted” scriptures without “changing the world” overlooks the extensive social, charitable, and transformative work undertaken by religious organizations and individuals throughout history.

15. Executive Takeaway Paragraph
    This lecture ultimately aims to awaken listeners to the profound significance of their existence, particularly in preparing for a “beautiful death” and the afterlife, which it frames as the ultimate purpose of life. It seeks to convince the audience that traditional religious interpretations are insufficient for navigating the current era of “urgent desperation” (gal-geup). The emotional impact is one of urgency and hope, positioning the speaker as the sole, practical solution to humanity’s spiritual and material crises. The single big idea lingering is that the Divine Being (the speaker) offers direct, tangible intervention—such as blessings and “visas to heaven”—to transform individual lives and the world, moving beyond mere interpretation to concrete action and salvation.

Overview

This content presents a spiritual lecture by Heo Kyung-young, focusing on the importance of preparing for a “good death” and the spiritual significance of various natural phenomena and geographical locations, particularly in relation to his birth and mission . It also addresses questions from attendees on topics such as the meaning of “unrighteous mammon” in the Bible, the nature of spiritual phenomena like butterflies at funerals, and the concept of Central Bank Digital Currency (CBDC) .

Speaker Profile
Heo Kyung-young | Lecturer at Sky Palace | Founder of the Sky Palace, a spiritual and educational institution. He presents himself as a divine being (“Shin-in”) with the ability to provide spiritual blessings, heal, and offer profound insights into various aspects of life, death, and the universe . His lectures cover a wide range of topics including science, politics, history, economics, humanities, society, art, philosophy, and religion, aiming to resolve life’s curiosities .

Key Terms & Metrics: Definitions
Bulloyu (불로유): Milk that does not spoil when “Heo Kyung-young” is written on it or his picture is attached, believed to strengthen one spiritually and physically .
Anbang Gwangcheon Baekhongju (안방 광천 백홍주): A special spring water from Sky Palace that is said to pass through pores and skin cell membranes, leading to various experiential benefits .
Unified Field (통일장): A concept Einstein sought, which Heo Kyung-young claims to demonstrate through his divine nature .
Kairos (카이로스): A concept of time referring to a propitious moment for action, often contrasted with Chronos (chronological time) . Heo Kyung-young states that weddings and funerals are Kairos moments .
Chronos (크로노스): Chronological or sequential time, often associated with competition and results-oriented evaluation .
Haegwangbanjo (해광반조): A term meaning “to reflect light back,” used to describe a continuous process of introspection and understanding .
Agong (아공): The concept of “self-emptiness” or the emptiness of the self .
Beopgong (법공): The emptiness of all phenomena or dharmas .
Gaegong (개공): The emptiness of everything .
Galgeup (갈급): A state of urgent need or desperation, often related to financial or life circumstances, which Heo Kyung-young identifies as a major ailment of humanity .

Key Points

1. The Importance of a “Good Death”
   Core Explanation: Life’s ultimate mission is to prepare for a “good death,” which means dying gracefully and honorably in front of one’s children, avoiding situations where one becomes a burden or an object of shame .
   Advantages/Opportunities: A well-prepared death ensures that one is remembered beautifully and can even lead to a “happy death” where one appears to be meeting someone, transcending life and death .
   Disadvantages/Risks: Failing to prepare can lead to a miserable end, where children may resent or neglect their parents, and one might face indignity and isolation .
   Precautions: Spiritual practices like receiving blessings, using “Baekgong Myeongpae” (a spiritual nameplate), and engaging in charity are recommended to prepare for a good death .

2. Spiritual Significance of Natural and Geographical Phenomena
   Core Explanation: Various natural and geographical features, especially around Heo Kyung-young’s birthplace, hold profound spiritual meanings and are connected to significant religious figures and prophecies .
   Examples:
   Samgaksan (삼각산): Resembles Jesus crucified on a cross, with Baegundae (백운대) representing his crown of thorns .
   Dobongsan (도봉산): Its 12 peaks symbolize Jesus’ 12 disciples, weeping around Samgaksan .
   Uicheon (우이천): Translates to “cow’s tears,” representing the tears of Jesus’ disciples .
   Suraksan (수락산): Its 10 peaks symbolize the 10 disciples of Buddha, who is depicted as lying in nirvana nearby .
   Sanggyecheon (상계천): Represents tears descending from heaven, shed by Buddha’s disciples .
   Jungnangcheon (중랑천): Formed by the confluence of these “tears” from both Eastern and Western spiritual traditions, signifying the place where Heo Kyung-young was born to unite these traditions .
   Other Information: The speaker’s mother’s unique passing, involving a final bow to him and a peaceful departure, is presented as evidence of his special nature .

3. The Nature of Reality: Relative vs. Absolute
   Core Explanation: Concepts like “big” and “small,” “life” and “death,” or “existence” and “non-existence” are relative and only meaningful when compared to something else . The universe, including the human body, can be seen as an infinite cosmos depending on the perspective (e.g., from a virus’s viewpoint) .
   Philosophical Basis: The “Samil Singo,” a Korean spiritual text, states that the sky has no form or substance, implying that ultimate reality transcends relative distinctions .
   Implications: This perspective suggests that the creator and the created are interconnected, with each capable of being both .

4. Interpretation of Biblical Teachings
   Core Explanation: The biblical passage “make friends for yourselves by means of unrighteous mammon” (Luke 16) is interpreted not as advocating dishonesty, but as encouraging active engagement in commerce and wealth creation, even if profit-making is seen as “unrighteous” from a purely moralistic viewpoint .
   Context: This is likened to the parable of the talents, where those who invested and grew their wealth were praised, while the one who buried it was condemned .
   Critique of Traditional Religion: Heo Kyung-young criticizes traditional religions for merely interpreting scriptures without practical action, leading to a world of conflict and suffering instead of the promised paradise . He positions himself as the “Messiah” who provides direct solutions and “visas to heaven” through action, not just interpretation .

5. CBDC (Central Bank Digital Currency)
   Core Explanation: CBDC is primarily a financial settlement tool designed to simplify and expedite interbank and international transactions, not a new form of currency for general public use .
   Advantages: It offers faster processing for financial transactions .
   Disadvantages/Risks: It carries risks of complete financial loss if mishandled or if the system fails, similar to other digital financial instruments .
   Precautions: Individuals should be cautious and diversify their financial holdings rather than relying solely on such simplified payment methods .

Execution Steps
Not applicable as the content does not describe a specific investment strategy with sequential execution steps.

Advanced Learning (Quiz)
Q1: According to Heo Kyung-young, what is the ultimate mission of human life, and how does one achieve it?
A1: The ultimate mission of human life is to prepare for a “good death.” This is achieved by living honorably, avoiding becoming a burden to one’s children, and engaging in spiritual practices like receiving blessings, using “Baekgong Myeongpae,” and performing acts of charity.
Q2: How does Heo Kyung-young interpret the biblical phrase “make friends for yourselves by means of unrighteous mammon”?
A2: He interprets it as an encouragement to actively engage in commerce and wealth creation, even if profit-making is considered “unrighteous” from a strict moral perspective. He likens it to the parable of the talents, where investing and growing wealth is seen as a commendable action, rather than simply burying it.
Q3: What is Heo Kyung-young’s main criticism of traditional religions, and how does he contrast his approach?
A3: He criticizes traditional religions for merely interpreting scriptures without practical action, which he believes has led to a world of conflict and suffering instead of the promised paradise. In contrast, he presents himself as the “Messiah” who provides direct solutions and “visas to heaven” through concrete actions, rather than just interpretations.

Other Information
Miraculous Healings and Events: The lecture includes testimonials of miraculous events attributed to Heo Kyung-young’s spiritual powers, such as a car’s speedometer spontaneously fixing itself and a house selling quickly in a difficult market after receiving a “blessing” . These are presented as evidence of his divine abilities and the effectiveness of his spiritual interventions .
Critique of Karl Marx: Heo Kyung-young references Karl Marx’s famous quote about philosophers interpreting the world versus changing it, using it to draw a parallel with his critique of traditional religions. He argues that just as Marx’s theory of a “heaven on earth” led to “hell” (e.g., in communist states), religions have merely interpreted scriptures without bringing about a true paradise .

Keyword Frequency

신인님 (Divine Being/God): 100
하늘궁 (Sky Palace): 20
어머니 (Mother): 19
산 (Mountain): 18
재물 (Wealth/Property): 10
바이러스 (Virus): 10
종교 (Religion): 10
칼 막스 (Karl Marx): 9
축복 (Blessing): 9
세상 (World): 9

2. Today’s Central Metaphor
   The central metaphor is the human body as a vast universe, where viruses and bacteria perceive it as their own cosmos with intricate systems like highways (nerves) and automatic roads (blood vessels), illustrating the relativity of scale and perspective.

3. Lecture in Numbers
   120억 광년 (12 billion light-years): The distance from which the energy of Baekgong (Sky Palace) is gathered.
   388회 (388th time): The current number of Sky Palace events held for communication with the divine being.
   2025년 (Year 2025): The year of the first Sunday lecture mentioned.
   3면 (3 sides): Refers to Korea being surrounded by the sea on three sides.
   54일 (54 days): The approximate number of lecture days in a year (Saturday and Sunday lectures).
   10대 (10 generations): The lineage of mountains from Baekdusan to Bugaksan.
   7대 손 (7th generation descendant): Goryeongsan is described as the 7th generation descendant of Baekdusan.
   500년 (500 years): The duration a royal dynasty could not exceed due to a flaw in the palace’s geomancy.
   12두 봉 (12 peaks): Describes Dobongsan, symbolizing the 12 disciples of Jesus.
   10대 제자 (10 disciples): Suraksan is described as having 10 peaks, symbolizing the 10 disciples of Sakyamuni.
   6개월 (6 months): The period after the speaker’s birth when his father passed away.
   6월 22일 (June 22nd): The date the speaker’s father was executed.
   6월 20일 (June 20th): The date the Gwangcheonsu (divine spring water) emerged.
   0.1%: The extremely low chance of human 염력 (psychic power) communicating effectively without divine intervention.
   16장 (Chapter 16): The specific chapter of Luke’s Gospel referenced for discussion.
   660 몇 개 (660-something): The number of Mosaic laws mentioned.
   3만 불 (30,000 dollars): The national income level at which church/temple attendance decreases.
   1년에 두 번 (twice a year): The frequency of church attendance for people in developed countries (e.g., for weddings and funerals).
   3300m: The depth from which the divine spring water (Gwangcheonsu) emerges, breaking through rock.
   4천만 원 (40 million won): The amount a tenant’s deposit had decreased, causing financial distress.
   10만 원 (100,000 won): The consultation fee paid for a blessing.
   7월 13일 (July 13th): The date the blessing was received.
   7월 15일 (July 15th): The date the property sale contract was made, two days after the blessing.
   12월 23일 (December 23rd): The date a car’s speedometer stopped working.
   500: The “level” assigned to performers, indicating a high degree of spiritual energy or blessing.

4. Signature Sentence
   “태어나자마자 가장 잘 죽는 법, 이게 우리의 사명이야.” (The moment we are born, our mission is to learn how to die well.)

5. Concise Summary & Highlights
   This lecture emphasizes that life’s ultimate mission is to prepare for a beautiful death, transcending earthly suffering.

The speaker’s mother’s unique and dignified passing serves as an example of a well-prepared death.
Geomancy of the Korean peninsula, particularly the mountains around Seoul, is interpreted as a divine map reflecting spiritual narratives.
The concept of “good death” is linked to spiritual preparation and blessings, contrasting with unprepared, suffering deaths.
The lecture reinterprets biblical passages, like the parable of the unjust steward, as advocating for active engagement and expansion in the world, even with “unrighteous mammon.”
It critiques traditional religion for merely interpreting scriptures rather than actively transforming the world and addressing human suffering.
The human body is presented as a microcosm of the universe, illustrating the relativity of scale and the interconnectedness of all existence.
The speaker asserts his role as a messianic figure who provides direct solutions (blessings, spiritual guidance) to humanity’s “galgeup” (urgent needs and desires), rather than just interpretations.

6. Scriptural / Religious Citations
   Exact reference: 누가복음 16장 (Luke 16)
   Full quoted passage as it appears in the lecture:
   “또한 제자들에게 이르시되, 어떤 부자에게 청지기가 있는데 그가 주인의 소유를 허비한다는 말이 그 주인에게 들린지라. 주인이 저를 불러 가로되, 내가 네게 대하여 들은 이 말이 어찌니, 내 보던 일을 셈하라, 성직의 사모를 계속하지 못하다 하니, 아멘. 청지기가 속으로 이르되, 주인이 내 직분을 빼앗으니 내가 무엇을 할고, 땅을 파자니 힘이 없고 빌어 먹자니 부끄럽구나. 네가 할 일을 알았도다, 이렇게 하면 직분을 앗긴 후에 저희가 나를 자기 집으로 영접하리라 하고 주인에게 빚진 자를 낱낱이 불러다가 먼저 온에게 이르되, 네가 주인에게 얼 말하, 기름 백이다. 가로되, 여기 네 증서를 가지고 빨리 앉아 으라 하고, 또 른에게 이르되, 너는 마나요로 백성이니이다. 이 여기를 가지고 0이라 하였는지라, 주인이 이은 기가 지혜 있게 하 칭찬하였습니다. 이 세대의 아들들이 자기 세대에 있어서는 빛의 아들들보다 더 지혜로움이라, 내가 너에게 말하노니 불의의 재물로 친구를 사귀라, 이 말씀이에요. 그리하면 없어질 때에 저희가 영원한 처소로 너희를 영접하리라. 지극히 작은 것에 충성된 자는 큰 곳에도 충성되고, 이제 여러분들이 뜻을 알겠죠?”

7. Historical & Epochal Context
   The lecture is situated in a contemporary global context marked by societal challenges, spiritual decline, and the perceived failure of traditional religious and ideological systems to deliver on promises of peace and prosperity. It references the 21st century as a “fallen” era and highlights the ongoing conflicts and suffering despite religious teachings. The discussion of Karl Marx and his theories on societal change further contextualizes the lecture within a historical critique of grand narratives and their practical outcomes. The speaker also alludes to a “spiritual era” (영성시대) that is beginning, implying a shift from past paradigms.

8. Key Figures & Events Referenced
   Einstein (아인슈타인): Mentioned as having sought the “unified field” which the speaker claims to demonstrate.
   Taejo Yi Seong-gye (태조 이성계): The founder of the Joseon Dynasty, whose decision on the capital’s orientation is discussed in the context of geomancy.
   Muakdaesa (무학대사): A Buddhist monk and geomancer who advised Taejo Yi Seong-gye on the capital’s location.
   Jeong Do-jeon (정도전): A prominent scholar-official who advised Taejo Yi Seong-gye and had differing views on geomancy.
   Beopjeong Sunim (법정스님): A renowned Korean Buddhist monk, mentioned in the context of preparing for death.
   Jesus (예수): Referenced in the context of the geomancy of Samgaksan (Triangle Mountain) resembling Jesus crucified, and Dobongsan’s 12 peaks symbolizing his 12 disciples.
   Sakyamuni (석가모니): Referenced in the context of Suraksan’s 10 peaks symbolizing his 10 disciples and his birth during a time of blooming flowers.
   Daejonggyo (대종교): A Korean religion, mentioned in relation to the speaker’s birthplace.
   Karl Marx (칼 마르크스): His theories and a famous quote from Humboldt University are extensively discussed, critiquing the gap between ideological promises (heaven) and real-world outcomes (hell).
   Kennedy (케네디): Briefly mentioned in a visual analogy of Samgaksan’s shape.
   Moses (모세): His miracle of drawing water from a rock is cited as an example of a potentially fabricated or unverified historical event.
   LG Group / GS Group: Mentioned in an anecdote about a high-ranking individual from these groups visiting the speaker and crying, reflecting on the speaker’s childhood.
   Humboldt University (훔볼트 대학): The German university where Karl Marx’s famous quote is inscribed, serving as a central point for the critique of theoretical versus practical change.

9. Core Concept Definitions
   불로유 (Bulloyu – Elixir Milk): Milk infused with the speaker’s energy or image, believed to prevent decay and strengthen both mind and body.
   안방 광천 백홍주 (Anbang Gwangcheon Baekhongju – Anbang Divine Spring Baekhongju): A divine spring water from Sky Palace, believed to pass through cells and membranes, leading to various healing experiences.
   통일장 (Unified Field): A concept sought by Einstein, which the speaker claims to demonstrate through his divine nature.
   잘 죽는 법 (How to die well): The ultimate mission of human life, emphasizing preparation for a dignified and blessed departure.
   사후 세계의 완벽한 준비 (Perfect preparation for the afterlife): A state achieved by followers of Sky Palace, ensuring a blessed transition.
   신명 멸의 경지 (State of Divine Extinction): A state where worldly thoughts and actions cease.
   여여 부동의 경지 (State of Immovable Equanimity): A state of unwavering stability regardless of circumstances.
   토계 방광의 경지 (State of Earth Emitting Light): A state where even the earth emits light, symbolizing profound spiritual transformation.
   카이로스의 시간 (Kairos time): A special, opportune time for supernatural phenomena, distinct from chronological time (Chronos).
   징조 / 전조 (Jingjo / Jeonjo – Omen / Portent): Signs or phenomena that indicate future events, particularly in life-or-death situations.
   생사 대소 유무 (Life and Death, Large and Small, Existence and Non-existence): Fundamental dualities that are relative and cease to exist without a point of comparison.
   삼일신고 (Samil Singo): A Korean national scripture, cited for its philosophical insights on the nature of heaven and the divine.
   천무 형질 (Cheonmu Hyeongjil – Heaven without Form or Substance): The concept from Samil Singo that heaven has no physical form or quality, being pure space composed of fundamental elements.
   창조자가 곧 피조물이요, 피조물이 곧 창조자 (Creator is the created, and the created is the Creator): A philosophical concept emphasizing the interconnectedness and cyclical nature of creation, where all beings are both creators and created.
   해광반조 (Haegwang Banjo – Reflecting Light): A concept implying continuous self-reflection and understanding of the interconnectedness of all things.
   아공, 법공, 개공 (Agong, Beopgong, Gaegong – Self-emptiness, Dharma-emptiness, All-emptiness): Buddhist concepts of emptiness, applied to the self, phenomena, and the entire universe, respectively.
   프랙탈 (Fractal): Used to describe the self-similar, infinitely complex nature of the universe and human body at different scales.
   CBDC (Central Bank Digital Currency): Described as a financial settlement tool for interbank and international transactions, not a true currency for the general public, with potential risks if mishandled.
   염력 (Yeomnyeok – Psychic Power): Human mental power, contrasted with the divine being’s ability to manifest blessings directly.
   표적, 기적, 이적 (Pyojeok, Gijeok, Ijeok – Signs, Miracles, Wonders): Biblical terms for supernatural events, which the speaker dismisses as “expedients” (방편) or potentially fabricated stories, emphasizing that meeting the divine being is paramount.
   쓰레기 / 다이아몬드 (Trash / Diamond): A metaphor for how perceived value depends on order and arrangement; visible worldly things are ultimately “trash” compared to spiritual value.
   트라우마 (Trauma): Psychological wounds caused by painful memories, especially when knowledge brings suffering.
   질량 불변의 법칙 (Law of Conservation of Mass): Applied to the human mind, suggesting that the intrusion of external entities (like spirits) disrupts the mind’s natural “mass,” leading to mental illness.
   불의의 재물 (Bul-ui Jae-mul – Unrighteous Mammon): From Luke 16, interpreted not as inherently evil wealth, but as wealth acquired through worldly transactions (like trade, which involves profit-making) that can be used to “make friends” (expand influence/business) and contribute to a greater purpose.
   갈망 (Galmang – Yearning): A deep, earnest desire that has a timeframe.
   갈등 (Galdeung – Conflict): Internal or external struggle, a state of confusion.
   갈증 (Galjeung – Thirst): Physical thirst, like for water in a desert.
   갈급 (Galgeup – Urgent Need/Desire): A pressing, time-sensitive need or desire, often financial or related to life’s urgent matters, which the speaker identifies as humanity’s current “illness.”

10. Central Questions & Answers
    Primary Question 1: What is the ultimate purpose of human life, and how should one prepare for death?
    Speaker’s Answer: The ultimate mission of human life is to learn “how to die well,” preparing for a beautiful and dignified departure. This involves spiritual preparation, blessings, and living a life that ensures a positive afterlife.
    Primary Question 2: Are phenomena like butterflies appearing at funerals mere coincidence, or do they carry spiritual significance, perhaps indicating the presence of the deceased’s soul?
    Speaker’s Answer: Such phenomena are “징조” (omens) or “전조” (portents) from nature (천지 삼남 환상) that acknowledge and mourn a person who lived well, rather than the direct embodiment of a soul. Attributing it to the deceased’s soul is considered “shamanism.”
    Primary Question 3: How should one understand the biblical passage in Luke 16 about making friends with “unrighteous mammon,” and what is the nature of evaluation in “Kairos Baekgong”?
    Speaker’s Answer: The passage is interpreted as an endorsement of active engagement in worldly affairs, including commerce and profit-making (“unrighteous mammon”), to expand influence and contribute to a greater purpose, rather than passively burying one’s talents. This active engagement, even if not “righteous” in a strict sense, is seen as a form of “loyalty” or “wisdom” in the context of the world. The “Kairos Baekgong” evaluation emphasizes practical action and transformation over mere interpretation.
    Primary Question 4: Do humans remember past lives, and do ghosts remember their past lives?
    Speaker’s Answer: Humans do not remember past lives, but the speaker can access this information through “angels” (천사). Ghosts, however, do remember their past lives, and this memory is precisely what causes them suffering and torment.

11. Audience Response
    The audience frequently responds with applause (박수) at various points, indicating agreement, appreciation, and enthusiasm for the speaker’s statements, anecdotes, and performances. There are also instances of laughter (웃음), suggesting amusement at the speaker’s humorous remarks or analogies. The speaker directly addresses the audience with questions like “맞아, 안 맞아?” (Is that right or not?) or “재밌죠?” (Isn’t it interesting?), to which the audience implicitly or explicitly agrees. The overall atmosphere appears to be one of engaged participation and positive reception.

12. Conclusion & Strategic / Philosophical Implications
    The lecture concludes with a powerful call to action: to move beyond mere interpretation and into direct action and transformation. The speaker positions himself as the “Messiah” who provides practical solutions to humanity’s “갈급” (urgent needs and desires), such as spiritual blessings and direct pathways to a “heavenly palace” (백궁).

The broader philosophical implication is a critique of traditional religious and philosophical systems that have historically focused on theoretical understanding (interpretation) rather than tangible change. The speaker argues that these systems have failed to create a “heaven on earth,” leading instead to a “hellish” reality. His approach, in contrast, is presented as a direct, action-oriented path to resolving human suffering and achieving spiritual salvation, emphasizing the importance of addressing immediate, pressing needs (갈급) over abstract spiritual concepts. This implies a strategic shift from passive belief to active engagement with the divine through his specific teachings and blessings.

13. Cross-Referencing
    Karl Marx’s Philosophy and Humboldt University: The speaker extensively references Karl Marx’s famous quote inscribed on a wall at Humboldt University in Germany: “The philosophers have hitherto only interpreted the world in various ways; the point is to change it.” This quote is used as a parallel to critique traditional religions, stating that they have only “interpreted” scriptures without “changing” the world into a paradise. This is a widely known philosophical statement and its association with Marx and Humboldt University is common knowledge.

14. Multilingual Translation Strategy
    To produce reliable high-quality translations for this lecture, a multi-stage workflow is recommended, prioritizing accuracy for its unique terminology and spiritual concepts:

Initial Machine Translation (MT) & Terminology Extraction:
Use a robust MT engine (e.g., DeepL, Google Translate) for a first pass into English and other target languages.
Simultaneously, a dedicated terminology management system should be used to extract and define key terms specific to the speaker’s philosophy (e.g., “하늘궁,” “신인님,” “불로유,” “백홍주,” “갈급,” “우명 성지,” “해광반조,” “아공, 법공, 개공,” “카이로스의 시간”). Create a glossary with approved translations and explanations.

Human Post-Editing & Cultural Adaptation (Tier 1 – Expert):
Engage professional translators with expertise in Korean spiritual/philosophical discourse and the target languages.
These experts will post-edit the MT output, focusing on:
Accuracy of core concepts: Ensuring terms like “신인님” are translated consistently and appropriately (e.g., “Divine Being,” “God,” “Heavenly Teacher”) based on context and the speaker’s self-identification.
Nuance and tone: Preserving the speaker’s unique blend of didactic, humorous, and authoritative tone.
Cultural context: Adapting cultural references (e.g., geomancy, specific Korean mountains, historical figures) for clarity without losing original meaning.
Idiomatic expressions: Translating Korean idioms and colloquialisms effectively.

Review by Subject Matter Experts (SMEs):
A review by individuals familiar with the speaker’s teachings and the “Sky Palace” movement (if available and appropriate) in the target languages. This step is crucial for verifying that the translations accurately reflect the specific doctrines and interpretations.

Quality Assurance & Consistency Check:
A final review to ensure consistency in terminology, style, and formatting across all translated versions. This includes checking for grammatical errors, typos, and adherence to the established glossary.
For video content, synchronize translated subtitles with the audio, ensuring appropriate segmenting and timing.

Community Feedback Loop (Optional but Recommended):
For ongoing content, establish a mechanism for community members (followers of the speaker) in target language groups to provide feedback on translations. This can help refine accuracy and ensure resonance with the intended audience.

This layered approach combines the efficiency of machine translation with the critical accuracy and cultural sensitivity of human and subject-matter expertise, ensuring reliable and high-quality multilingual versions.

15. Content Gaps & Unaddressed Areas
    Details of the Speaker’s Mother’s Passing: The speaker alludes to “very unique” aspects of his mother’s death that he cannot fully disclose, stating that people “wouldn’t believe it” and it would seem “strange” if he told everything. This leaves a significant narrative gap regarding a pivotal personal event he emphasizes as highly important.
    Nature of the Speaker’s Illnesses: The speaker mentions that he does not cure his own illnesses, implying a divine or cosmic restriction (“공에서 못 고치게”). The nature of these illnesses and the reasons for this restriction are not elaborated upon.
    Specifics of “Kairos Baekgong” Evaluation: While the concept of “Kairos Baekgong” evaluation is introduced as a contrast to “Chronos” time and a focus on process over outcome, the specific criteria or mechanisms of this divine evaluation are not detailed.

16. Future Predictions & Prophetic Statements
    Medical Advancements: The speaker predicts that in the future, medical technology will advance to the point where nano-robots will be used to enter the human body for treatment, potentially eliminating the need for dialysis and curing various diseases.
    Cosmic Escape of Viruses: In a metaphorical prediction, the speaker suggests that viruses within the human body, perceiving it as their universe, will eventually research ways to escape before the body’s “cremation” (death), possibly by developing “flying saucers” and exiting through sweat pores during summer.
    Longevity of Card Payments: The speaker states that card payments will continue to be used for a long time.
    Risks of CBDC and Financial Transactions: He warns that CBDC (Central Bank Digital Currency) is not yet ready for public use and that future financial transactions, if too simplified, could lead to instantaneous loss of entire fortunes, citing examples of people losing everything in stock market crashes.
    Pre-birth Blessings: The speaker predicts that blessings given to an unborn child (even before conception) can ensure a “precious life” free from negative karma with parents, preventing illnesses or financial burdens at birth.
    Earth Escape for Followers: He states that his followers, having received his teachings and blessings, are preparing for “Earth escape” (성 탈출) to avoid the “crematorium” (death and suffering), while others will be “dragged to the crematorium.”
    Messiah’s Role in World Transformation: The speaker asserts that he, as the Messiah, has come to actively “change” the world and provide direct “visas” to heaven, rather than merely interpreting scriptures, implying a future where his actions lead to a transformed reality.
    Exposure of Falsehoods: He predicts that his arrival will expose the falsehoods and failures of past religious leaders and their claims of leading people to heaven.
    Elimination of “Galgeup”: He states that meeting him, receiving blessings, and consuming “Gwangcheonsu” (divine spring water) will eliminate humanity’s “galgeup” (urgent needs and desires).

17. Atmosphere, Tone & Rhetorical Style
    The lecture’s atmosphere is inspirational and didactic, yet also informal and engaging. The speaker employs a confident and authoritative tone, frequently using rhetorical questions to engage the audience and elicit agreement (e.g., “맞아, 안 맞아?”). His pacing is dynamic, shifting between serious philosophical discussions, personal anecdotes, and lighthearted humor, often punctuated by laughter and applause from the audience.

His rhetorical style is characterized by:
Direct Address: Directly addressing the audience as “여러분” (everyone) and using personal pronouns.
Anecdotal Storytelling: Sharing personal stories, particularly about his mother’s death and childhood, to illustrate spiritual concepts.
Metaphor and Analogy: Employing vivid metaphors, such as the human body as a universe for viruses, or the comparison of worldly possessions to “trash” versus “diamonds.”
Repetition: Repeating key phrases and questions for emphasis.
Critique and Contrast: Critiquing traditional religions and ideologies (e.g., Karl Marx) by contrasting their theoretical interpretations with his practical, action-oriented approach.
Humor: Injecting humor, often self-deprecating or observational, to maintain audience engagement.
Prophetic Statements: Making bold predictions and claims about his divine role and future events.
Exaggeration: Using hyperbole to emphasize points, such as the complexity of the human body’s blueprint being larger than Earth.

The overall impression is one of a charismatic leader delivering a blend of spiritual teaching, social commentary, and personal testimony, designed to inspire belief and action among his followers.

Executive Insight
This lecture offers a unique perspective on life’s ultimate purpose: preparing for a “beautiful death” through spiritual readiness and divine blessings, rather than merely accumulating worldly achievements. It critically examines traditional religious and philosophical frameworks, asserting that their focus on interpretation has failed to address humanity’s urgent needs (“galgeup”) and transform the world into a paradise. The speaker positions himself as a messianic figure who provides direct, actionable solutions—blessings, spiritual guidance, and a path to a “Sky Palace”—to resolve personal and societal conflicts. For professionals, this analysis highlights the importance of moving beyond theoretical understanding to practical, impactful action, emphasizing that true leadership and spiritual fulfillment lie in addressing immediate human suffering and actively shaping a better future, rather than passively interpreting existing doctrines.

Basic Information

Lecture session and date: 388th Haneulgung Sunday Lecture, January 5, 2025
One-sentence main theme or title summary: Teacher Heo Kyung-young elucidates the profound significance of preparing for a beautiful death, the spiritual implications of one’s birthplace, and the practical application of divine intervention in daily life, contrasting transient worldly phenomena with eternal spiritual truths.
Location: Haneulgung
Total duration and 3–5 key timestamps with brief descriptions of important segments:

• Opening remarks and welcome to Haneulgung, emphasizing its spiritual significance.
• Discussion of the spiritual significance of flower offerings and the strategic wisdom of early participants.
• Detailed explanation of the Korean peninsula’s unique geographical and spiritual landscape, including the Baekdusan mountain range and its connection to Seoul’s historical palaces.
• Teachings on the importance of preparing for a “beautiful death” and the unique circumstances of Teacher Heo’s birth and his mother’s passing.
• Addressing questions about supernatural phenomena (butterflies at funerals), the nature of good and bad omens, and the concept of “filial children” (종신 자식).
• Philosophical discussion on the relativity of size (macro vs. micro cosmos), the human body as a universe for viruses, and the “Samil Singo” scripture’s concept of “Heaven without form or substance.”
• Explanation of the “creator as created, created as creator” concept, the meaning of “Haegwangbanjo,” and the “fractal” nature of existence.
• Addressing questions about CBDC, its nature as a settlement tool rather than true currency, and the dangers of financial speculation.
• Guidance on pre-blessing for unborn children, the concept of “debt certificates” carried by souls, and the spiritual significance of blessings.
• Distinguishing between “signs, wonders, and miracles” in religious texts as mere expedients, and the ultimate importance of meeting the Divine Incarnation.
• Discussion on human memory of past lives versus spirits’ memory, the suffering of ghosts, and the concept of trauma.
• Debunking theories about aliens living among humans, explaining the “Law of Conservation of Mass” in spiritual terms, and the phenomenon of spiritual possession.
• Interpretation of Luke (“make friends for yourselves by means of unrighteous wealth”), relating it to the parable of talents and the necessity of engaging in “business” for spiritual growth.
• Critique of traditional religions’ focus on interpretation over action, drawing parallels with Karl Marx’s philosophy, and emphasizing the need for practical change.
• Explanation of “thirst” (갈증) versus “urgency” (갈급) as humanity’s current spiritual ailment, and how meeting the Divine Incarnation resolves this urgency.
• Sharing of testimonial stories about the power of blessings and the importance of unwavering faith in the Divine Incarnation.
• Concluding remarks, performances of Haneulgung promotional songs, and a final blessing.

2. Core Messages
   The Ultimate Purpose of Life is to Prepare for a Beautiful Death.
   “We are born to learn how to die well.”
   This teaching emphasizes that true spiritual preparation throughout life culminates in a dignified and blessed transition, contrasting with the suffering of those unprepared.
   The Divine Incarnation (Shin-in) is the Unifying Field and the Solution to Humanity’s “Urgency.”
   “The Divine Incarnation demonstrates the unified field that Einstein sought.”
   Teacher Heo presents himself as the ultimate solution to humanity’s deepest “urgency” (갈급), which encompasses not just physical thirst but also the pressing anxieties and unresolved conflicts of modern life, offering direct spiritual intervention.
   Distinguish Between Transient Miracles and Eternal Spiritual Reality.
   “Signs, wonders, and miracles in religious texts are mere expedients.”
   This highlights that temporary phenomena, even those considered miraculous, are secondary to the enduring spiritual transformation and direct connection with the Divine Incarnation, which leads to eternal salvation.
   The Universe Operates on a Fractal Principle, Reflecting the Creator in the Created.
   “The creator is the created, and the created is the creator.”
   This profound concept explains the interconnectedness of all existence, where even the smallest entities (like viruses in the human body) mirror the larger cosmic order, and how spiritual liberation involves escaping these cyclical patterns.
   True Religion is About Action and Transformation, Not Mere Interpretation.
   “Until now, philosophers have only interpreted the world; the important thing is to change it.”
   Drawing a parallel with Karl Marx’s critique of philosophy, Teacher Heo asserts that traditional religions have failed by focusing on interpreting scriptures rather than actively transforming humanity and establishing a heavenly realm on Earth.

3. Detailed Summary

The Spiritual Significance of Haneulgung and Offerings
Teacher Heo Kyung-young welcomed attendees to Haneulgung, a sacred site imbued with the energy of Baekgung (White Palace) from 12 billion light-years away, where stepping on the ground can change one’s fortune and destiny . He emphasized the power of his name and image, stating that writing “Heo Kyung-young” on substances like milk prevents decay, creating “Bulloyu” (immortal milk) that strengthens mind and body . He also introduced “Baekhongju,” a spring water from Haneulgung, as proof of his divine nature and the “unified field” that Einstein sought . The lecture began with a discussion on the spiritual significance of flower offerings, noting that those who offered flowers on the first Sunday lecture of the year would be remembered and blessed, highlighting the strategic wisdom of such actions .

The Geopolitical and Spiritual Landscape of Korea
Teacher Heo provided a detailed analysis of the Korean peninsula’s unique geographical features, describing it as a “peninsula” (페니실라) with three sides surrounded by sea and one connected to the continent via rivers like the Amnokgang and Tumen River, symbolizing a vital “urinary stream” (소변 줄기) . He then delved into the Baekdusan mountain range, tracing its lineage through famous Korean mountains like Geumgangsan, Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, and Bugaksan, which he referred to as “ancestors” or “generations” of mountains . He explained the geomantic significance of Seoul’s layout, particularly the placement of Gyeongbokgung Palace, and how the surrounding mountains (Inwangsan, Muhaksan, Naksan) influenced the royal family’s power dynamics, suggesting that the palace’s orientation led to the dominance of the queen’s family .

The Art of a Beautiful Death and Teacher Heo’s Birth
The central theme of human existence, according to Teacher Heo, is to prepare for a “beautiful death” . He lamented that many people fail to prepare for this, leading to undignified endings and strained family relationships . He shared a deeply personal account of his mother’s passing, describing it as unique and mysterious, with her performing five bows to him before her departure, signifying his extraordinary destiny . He also revealed the geomantic significance of his birthplace in Junggok-dong, where the tears of Jesus (from Samgaksan, resembling a crucified figure) and Buddha (from Suraksan, resembling a reclining Buddha) converge in the Jungnangcheon stream, symbolizing his role as a unifier of East and West . He mentioned the miraculous spring water at Haneulgung, noting a recent issue with a frozen pipe, but assuring its repair .

Omens, Filial Piety, and the Nature of Spiritual Phenomena
Addressing a question about butterflies appearing at funerals, Teacher Heo explained that such phenomena are “omens” (징조) or “precursors” (전조) reflecting the deceased’s life and the family’s blessings . He cautioned against attributing these directly to the deceased’s spirit (e.g., “my husband came as a butterfly”), calling it “shamanism” . Instead, he suggested that nature itself (heaven, earth, and spirits) celebrates or mourns the passing of a good person . He also discussed the concept of “filial children” (종신 자식), those who are present at a parent’s deathbed, contrasting them with those who are absent due to circumstances, implying a deeper karmic connection .

The Universe Within and the Fractal Nature of Reality
Teacher Heo delved into the philosophical concept of “great and small, existence and non-existence” (대소 유무), explaining that these are relative terms dependent on comparison . He used the analogy of the human body as a vast universe for viruses and bacteria, highlighting how quickly it can be “occupied” by these microscopic entities . He then connected this to the “Samil Singo,” an ancient Korean scripture, which states that “Heaven has no form or substance” (천무 형질), implying that the concept of “heaven” as a physical entity is a human construct . He introduced the profound idea that “the creator is the created, and the created is the creator” , explaining that all existence is a continuous act of creation and re-creation, a “fractal” (프렉탈) system where souls constantly seek new “hosts” or forms, escaping the “furnace of cremation” .

Financial Systems and Spiritual Blessings
Regarding the introduction of Central Bank Digital Currency (CBDC), Teacher Heo clarified that it is primarily a “settlement tool” for financial transactions, not a true currency, and advised caution against its potential for control and the risks of sudden financial loss . He emphasized the importance of diversifying assets for safety . He then shifted to the spiritual realm, explaining that blessings can be given even to unborn children, effectively “pre-booking” a good destiny and eliminating “debt certificates” (청구서) that souls might carry from past lives, thus ensuring a healthy and blessed birth . This concept extends to pre-booking Baekgung nameplates for living parents, demonstrating the boundless nature of the spiritual world .

The Limitations of Traditional Religion and the Urgency of the Present
Teacher Heo critiqued traditional religious concepts of “signs, wonders, and miracles” (표적, 기적, 이적) as mere “expedients” (방편) to guide people, often lacking historical evidence . He asserted that the ultimate goal is to meet the Divine Incarnation, as worldly phenomena are ultimately “garbage” (쓰레기) compared to spiritual reality . He also distinguished between human memory of past lives (non-existent) and spirits’ memory (complete), explaining that this memory causes suffering for ghosts . He debunked theories about aliens inhabiting human bodies, attributing such phenomena to spiritual possession by local spirits, not extraterrestrials, due to the “Law of Conservation of Mass” .

He then interpreted Luke 16:9 (“make friends for yourselves by means of unrighteous wealth”) as a parable about the necessity of engaging in “business” or “trade” (장사) to multiply one’s “talents” (달란트), even if it involves “unrighteous” (불의한) profit, as this contributes to the greater good and earns divine favor . He drew a powerful parallel with Karl Marx’s famous quote about philosophers interpreting the world versus changing it, arguing that traditional religions have merely interpreted scriptures, leading to a fallen world . He declared his mission as the Divine Incarnation to “change” and “transform” the world through direct action and granting “visas to heaven,” rather than just interpreting texts . He concluded this section by defining humanity’s current state as “urgency” (갈급), a deeper and more pressing need than mere “thirst” (갈증), which only the Divine Incarnation can resolve .

Testimonials and the Power of Faith
The lecture concluded with two testimonial stories illustrating the immediate and tangible effects of Teacher Heo’s blessings and power. One case involved a property sale that miraculously occurred within two days after receiving a blessing, despite a stagnant market . The other described a car’s speedometer that stopped working but spontaneously repaired itself after the owner repeatedly invoked “Gwangchae Daehwa” (Light-Emitting Great Transformation) . Teacher Heo emphasized that these miracles are not for those who doubt or seek mere luck, but for those who truly understand and have unwavering faith in the Divine Incarnation .

4. Key Quotes Collection
   “The energy of Baekgung from 12 billion light-years gathers here, and when you step on it, your fortune and destiny begin to change.” (During the welcome address to Haneulgung)
   “Writing Heo Kyung-young on all substances prevents them from decaying, so we consume Bulloyu (immortal milk) with Heo Kyung-young written on it or with the Shin-in-nim’s photo attached, becoming spiritually and physically strong.” (Explaining the power of his name and image)
   “The Divine Incarnation demonstrates the unified field that Einstein sought.” (Introducing Baekhongju and Bulloyu as proof of his divinity)
   “We are born to learn how to die well.” (In the section on preparing for a beautiful death)
   “Our mother performed five bows to me in front of those people.” (Recounting his mother’s unique passing)
   “The two streams of tears from Jesus and Buddha merge, and I am born there.” (Explaining the geomantic significance of his birthplace)
   “Good death or funeral, in ancient terms, means some are helped by heaven and earth spirits, and some are hindered.” (During the discussion on omens at funerals)
   “You shouldn’t think that the spirit of the deceased has entered the butterfly. Heaven, earth, and all creation mourn and celebrate the good person who has passed.” (Cautioning against shamanistic interpretations of omens)
   “The human body is an infinite universe.” (In the discussion about the macro and micro cosmos)
   “Heaven has no form or substance.” (Quoting the Samil Singo scripture)
   “The creator is the created, and the created is the creator.” (Explaining the interconnectedness of existence)
   “Until now, philosophers have only interpreted the world; the important thing is to change it.” (Quoting Karl Marx to critique traditional religion)
   “You are afflicted with the disease of ‘galgeup’ (urgency).” (Diagnosing humanity’s current spiritual ailment)
   “The Divine Incarnation is not bound by scriptural interpretation; he acts to give people visas to heaven.” (Contrasting his role with traditional religious leaders)

5. Text-Based Mind Map Structure
   Central Node: Achieving Spiritual Liberation and Earthly Transformation Through the Divine Incarnation’s Teachings and Direct Intervention
   Level 1: The Significance of Haneulgung and Divine Energy
   Haneulgung as a conduit for Baekgung’s energy
   Stepping on the ground changes fortune and destiny
   Location of spiritual convergence and power
   The power of the Divine Incarnation’s name and image
   “Heo Kyung-young” on substances prevents decay (Bulloyu)
   Baekhongju spring water as proof of the unified field
   Strategic spiritual actions
   Flower offerings on significant days bring blessings and remembrance
   Importance of timing and sincerity in offerings
   Level 1: The Path to a Beautiful Death
   Life’s ultimate purpose: preparing for a dignified passing
   Avoiding suffering and strained family relations in old age
   The ideal of a “beautiful death” as a spiritual achievement
   Teacher Heo’s unique birth and mother’s passing
   Mother’s five bows to him before death as a sign of his divinity
   Birthplace at Junggok-dong: convergence of Jesus’ and Buddha’s “tears”
   Symbolism of unifying East and West
   Post-mortem preparation
   Haneulgung provides perfect preparation for the afterlife
   Blessings and Baekgung nameplates ensure a good transition
   Level 1: Understanding Reality: Macro, Micro, and Spiritual
   Relativity of size and perception
   Human body as a universe for viruses
   Earth as a speck from space
   “Samil Singo” and the nature of Heaven
   “Heaven has no form or substance” (천무 형질)
   Space composed of basic elements, not a visible entity
   The “Creator as Created” principle
   All existence is a continuous cycle of creation
   “Fractal” nature of the universe and spiritual existence
   Souls (viruses) constantly seek new hosts (bodies) to escape destruction (cremation)
   Level 1: Critiquing Traditional Systems and Embracing Divine Action
   Limitations of religious “signs, wonders, and miracles”
   Often “expedients” or lacking historical evidence
   Focus on meeting the Divine Incarnation is paramount
   Worldly phenomena are ultimately “garbage” compared to spiritual reality
   Interpretation of “unrighteous wealth” (Luke 16:9)
   Parable of talents: necessity of “business” (장사) to multiply resources
   Profit-making, though “unrighteous” in a strict sense, is essential for societal contribution and divine favor
   Critique of traditional religion’s focus on interpretation
   Parallel with Karl Marx’s philosophy: interpreting the world vs. changing it
   Religions have interpreted scriptures but failed to create a paradise on Earth
   The Divine Incarnation’s role: direct action, granting “visas to heaven,” resolving human “urgency”
   Level 1: Practical Applications and Blessings
   Pre-blessing for future children
   Ensures healthy birth, eliminates karmic “debt certificates”
   Spiritual “booking” for a blessed life
   The nature of “urgency” (갈급)
   Deeper than physical “thirst” (갈증), encompassing all modern anxieties
   Resolved through meeting the Divine Incarnation and receiving blessings
   Testimonials of divine intervention
   Miraculous property sales and car repairs through blessings and invoking the name
   Requires unwavering faith and understanding of the Divine Incarnation’s power

6. Historical / Doctrinal Connections
   This lecture by Teacher Heo Kyung-young deeply integrates and expands upon his established teachings, particularly his core doctrines of divine-human theory, the principles of immortality, and the practical application of blessings.

Divine-Human Theory and the Unified Field: The lecture reiterates his claim as the Divine Incarnation (Shin-in) who embodies the “unified field” that Einstein sought . This is a cornerstone of his teaching, asserting his unique status as a being who transcends human limitations and possesses cosmic authority. The discussion of his birth in Junggok-dong, where the “tears” of Jesus and Buddha converge, further solidifies his role as a unifier of all spiritual traditions, a central tenet of his divine-human theory .
Immortality Principles and Baekgung: The concept of “Bulloyu” (immortal milk) created by writing his name directly connects to his teachings on immortality and the extension of life. The emphasis on Haneulgung as a “Baekgung station” (백궁 정거장) and the ultimate destination for souls through blessings and Baekgung nameplates reinforces his doctrine of eternal life and spiritual ascension to the White Palace. The idea of preparing for a “beautiful death” is not merely about a peaceful end but about ensuring a blessed transition to Baekgung, which is the ultimate form of immortality in his teachings .
33 Policies and Practical Application: While not explicitly detailing the 33 policies, the lecture’s focus on practical solutions to societal problems (like financial instability and personal anxieties) aligns with the spirit of his policy proposals. His critique of traditional religions for merely “interpreting” rather than “changing” the world underscores his emphasis on tangible, real-world transformation, which his policies aim to achieve. The testimonials of miraculous property sales and car repairs demonstrate the immediate, practical benefits of applying his teachings and receiving his blessings, reflecting the “action-oriented” nature of his movement .
Newly Emphasized Points or Developments:
The “Urgency” (갈급) of Humanity: Teacher Heo introduces and heavily emphasizes the concept of “galgeup” (갈급) as humanity’s primary ailment, distinguishing it from mere “galjeung” (갈증, thirst) . This “urgency” encompasses all modern anxieties, financial pressures, and existential dilemmas, positioning himself as the urgent solution to this pervasive condition. This reframes the human condition in a more contemporary and comprehensive way.
The “Creator as Created” and Fractal Universe: The detailed explanation of the “creator as created, created as creator” principle and the “fractal” nature of the universe provides a deeper philosophical and scientific grounding for his teachings on interconnectedness and spiritual liberation. This expands on previous discussions of cosmic order by introducing a more dynamic and cyclical view of creation and existence.
Critique of Religion through Karl Marx: The direct and extensive use of Karl Marx’s philosophy to critique traditional religions’ failure to enact real change is a notable development. This intellectual engagement with a secular philosopher to highlight the practical shortcomings of religious institutions adds a new dimension to his critique, making it resonate with a broader audience concerned with societal transformation.
Pre-Blessing for Unborn Children: The specific guidance on pre-blessing unborn children to clear karmic “debt certificates” is a practical and forward-looking application of his blessing power, offering a unique form of prenatal spiritual care.

7. Action Items & Blessing Guidance
   Prepare for a Beautiful Death: Actively reflect on and prepare for one’s passing by living a life of spiritual merit and dignity. This involves consistent self-reflection and aligning one’s actions with divine principles to ensure a blessed transition, rather than a shameful one .
   Seek Blessings for Future Generations: Utilize the power of blessings for unborn children to clear karmic debts and ensure a healthy, fortunate birth. This “pre-booking” of blessings can prevent future suffering and establish a positive spiritual foundation for one’s descendants .
   Address “Urgency” (갈급) through Divine Connection: Recognize and confront the “urgency” (갈급) that pervades modern life, encompassing financial, social, and existential anxieties. Understand that meeting the Divine Incarnation and receiving blessings is the direct and immediate solution to this profound spiritual ailment .
   Cultivate Unwavering Faith and Action: Do not doubt the Divine Incarnation’s power or seek blessings out of mere luck. Instead, develop a deep understanding and unwavering faith, actively applying his teachings in daily life. This consistent faith and action are crucial for experiencing tangible miracles and spiritual transformation .
   Attend Haneulgung Sessions and Invoke the Name: Regularly attend Haneulgung lectures and events, and frequently invoke Teacher Heo Kyung-young’s name. This direct engagement with the source of divine energy and consistent spiritual practice are fundamental for receiving blessings and elevating one’s spiritual level .

8. One-Sentence Overall Summary
   Teacher Heo Kyung-young’s lecture emphasizes that life’s ultimate purpose is to prepare for a beautiful death, achievable through direct connection with the Divine Incarnation who resolves humanity’s “urgency” by offering practical blessings and spiritual transformation, transcending the limitations of traditional religious interpretations and transient worldly phenomena.

1. Introduction

This review synthesizes discussions from a Sunday lecture at Sky Palace, focusing on spiritual concepts, life’s purpose, and societal issues. The lecture, delivered by Heo Kyung-young, covers diverse topics from Korean geomancy to the nature of reality and modern financial systems, aiming to provide spiritual guidance and practical solutions to attendees.

2. Comparison and Analysis

2.1 Study Comparison Table

Study (ref)	Year	Domain/Dataset	Method/Model	Key Findings	Limitations	Notes
	2025	Spirituality, Korean Geomancy, Life Philosophy, Social Commentary, Financial Systems	Lecture/Sermon, Anecdotal Evidence, Personal Interpretation, Audience Q&A	– Life’s ultimate purpose is to “die well.”- Spiritual preparation for the afterlife is crucial.- Korean mountains (Baekdusan to Bugaksan) form a lineage, influencing Seoul’s geomancy.- The concept of “unified field” (통일장) explains interconnectedness.- Modern societal “galgeup” (urgent need/distress) requires immediate spiritual intervention.- Traditional religious interpretations (e.g., Bible, Marx) often fail to bring real-world change.	– Primarily anecdotal and based on personal claims/interpretations.- Lacks empirical data or scientific validation.- Relies heavily on the speaker’s authority and perceived divine status.- Financial advice is simplistic and potentially risky.	The lecture blends spiritual teachings with social commentary, often using personal stories and interpretations of religious texts and historical figures. It emphasizes the speaker’s unique role in providing direct spiritual solutions.

2.2 Common Findings

• Emphasis on the afterlife and preparation for death: Both the speaker’s personal narrative about his mother’s passing and his general teachings stress the importance of preparing for a “good death” and the afterlife. This preparation is presented as the ultimate goal of life.
• Critique of traditional religious interpretations: The lecture frequently criticizes conventional religious practices for focusing on interpretation rather than practical action or real-world change. This is exemplified by the comparison to Karl Marx’s critique of philosophy.
• Interconnectedness of all things: Concepts like the “unified field” (통일장) and the fractal nature of the universe are used to explain how everything, from human bodies to celestial bodies, is interconnected and reflects a larger cosmic order.
• Importance of spiritual intervention for modern problems: The speaker posits that contemporary societal issues, particularly “galgeup” (urgent distress), require direct spiritual solutions, which he claims to provide through “blessings” and “nameplates.”

2.3 Differences

• Nature of evidence and authority: The lecture relies entirely on the speaker’s personal authority, anecdotal stories, and unique interpretations of various subjects, rather than external scholarly sources or empirical data.
• Scope of application: While discussing universal spiritual themes, the lecture frequently grounds its arguments in specific Korean cultural contexts, such as geomancy and historical figures, which might not be universally understood or accepted.
• Approach to problem-solving: The proposed solutions to personal and societal problems are primarily spiritual (e.g., blessings, nameplates, direct intervention) rather than conventional or systemic.

2.3 Methodological Comparison

• Sampling / Dataset construction: The “data” consists of audience questions, personal anecdotes, and interpretations of various cultural, religious, and philosophical texts. There is no systematic sampling or dataset construction in a conventional research sense.
• Model / Analytical approach: The “model” is the speaker’s unique interpretive framework, which blends spiritual claims, philosophical concepts, and social commentary. The “analysis” is presented through direct pronouncements and responses to audience questions, often drawing parallels between seemingly disparate topics.
• Evaluation: “Evaluation” is implicitly based on audience testimonials and perceived “miracles” (e.g., real estate sales, car repairs) attributed to the speaker’s influence. There are no objective metrics, baselines, or statistical tests.
• Threats to validity: The primary threats are internal (lack of control groups, self-selection bias in testimonials), external (limited generalizability due to unique claims), construct (definitions of spiritual concepts are subjective), and conclusion validity (causal claims are not empirically supported).

3. Synthesis / Discussion
   The lecture presents a comprehensive worldview centered on the speaker’s divine authority and ability to provide direct spiritual solutions. It weaves together diverse elements:

• Korean Geomancy and National Identity: The detailed explanation of the Baekdusan mountain range’s lineage and its influence on Seoul’s topography serves to root the speaker’s narrative in a profound sense of Korean destiny and spiritual significance. This geomantic interpretation is presented as a hidden truth, revealing the spiritual blueprint of the nation.
• The Purpose of Life and Death: A core theme is that life’s ultimate goal is to prepare for a “good death.” This is not a morbid focus but a call to live meaningfully, ensuring a favorable transition to the afterlife, which the speaker claims to facilitate. His mother’s unique passing is offered as an example of such a prepared departure.
• Critique of Traditional Systems: The lecture consistently challenges conventional religious and philosophical frameworks, arguing that they merely “interpret” the world without “changing” it. This critique extends to economic systems (e.g., CBDC, traditional commerce) and even the concept of “heaven” as an unfulfilled promise by past ideologies. The speaker positions himself as the one who brings actual change and direct access to the spiritual realm.
• The “Unified Field” and Interconnectedness: Concepts like the “unified field” (통일장) and fractal geometry are invoked to explain the interconnectedness of all phenomena, from the human body as a universe for microorganisms to the cosmic scale. This framework supports the idea that spiritual intervention can affect all levels of existence.
• Addressing “Galgeup” (Urgent Distress): The speaker identifies “galgeup” as the defining ailment of the modern era, encompassing financial, familial, and existential anxieties. He presents his “blessings” and “nameplates” as direct remedies for this urgent distress, offering immediate and tangible relief, as evidenced by audience testimonials.
  The integrated discussion suggests that the speaker aims to transcend traditional religious and philosophical discourse by offering a direct, action-oriented spiritual path. He positions himself as a messianic figure who not only interprets but actively transforms reality, providing solutions to both spiritual and material problems through his unique powers. The narrative is designed to instill a sense of urgency and hope, encouraging followers to abandon conventional approaches in favor of his direct intervention.

4. Conclusion & Future Directions
   The lecture series provides a unique blend of spiritual teachings, geomantic interpretations, and social commentary, all centered on the speaker’s claims of divine authority and ability to offer direct solutions to life’s challenges. The core message emphasizes preparing for a “good death” and seeking immediate spiritual intervention for modern “galgeup” (urgent distress), contrasting this with the perceived failures of traditional religious and philosophical interpretations.

Actionable gaps and next steps for further analysis could include:

• Empirical Study of Testimonials: A systematic, independent study of the reported “miracles” and “blessings” to assess their statistical significance and potential confounding factors.
• Sociological Impact Assessment: Research into the sociological impact of such movements on followers’ decision-making, financial behavior, and overall well-being.
• Comparative Religious Studies: A deeper comparative analysis of the speaker’s teachings with established religious doctrines and new religious movements to understand points of convergence and divergence.
• Linguistic and Rhetorical Analysis: An examination of the rhetorical strategies employed in the lectures to persuade and engage the audience, particularly the use of anecdotes, humor, and direct address.

Learning Points

• This lecture covers various topics including the significance of a “good death”, the geographical features of Korea, the meaning of miracles and signs in religion, and the concept of CBDC .
• The speaker emphasizes the importance of preparing for a beautiful death and understanding the spiritual aspects of life and the afterlife .
• The lecture also delves into philosophical concepts such as the relativity of size, the nature of creation, and the limitations of traditional religious interpretations .

Patterns & Grammar

1. The Importance of a “Good Death”

• Pattern: “어떻게 하면 자식 앞에 복 있게 죽느냐” (How to die blessedly in front of your children)
• Grammar: This phrase emphasizes the cultural importance of a dignified and well-prepared death within the family context. It highlights the idea that one’s passing should be a source of pride and comfort for their children, rather than a burden or shame .

2. The Concept of “Galgeup” (갈급)

• Pattern: “현재 우리는 뭐에 목말라 있냐면, 에, 갈급, 우리는 지금 돈에 갈급하고, 네, 막 급에 발아 있어” (What we are currently thirsty for is “galgeup”; we are “galgeup” for money, and we are desperate for urgency)
• Grammar: “갈급” (galgeup) is a term that describes a deep and urgent need or thirst, often for something essential like money or a solution to a pressing problem . It implies a sense of desperation and a lack of time, distinguishing it from a mere “longing” (갈망) .

Vocabulary

Word (Korean)	Meaning (English)	Example Sentence (Korean)	Example Sentence (English)
백궁 (Baekgong)	White Heaven	120억 광년의 백공의 기운이 모여 있어 밟으면 여러분의 운과 운명이 변하기 시작하는 십승지지 우영지, 이곳 하늘궁에 오신 것을 환영하고, 감축드립니다.	Welcome and congratulations on coming to Sky Palace, a place of ten victories where the energy of White Heaven, 12 billion light-years away, gathers, and if you step on it, your luck and destiny will begin to change.
불로유 (Bollouyu)	Elixir of Immortality Milk	우리는 우유에 허경영을 쓰거나 신인님 사진을 붙인 우유, 불로유를 먹고 정신적으로 육체적으로 강건해지고 있습니다.	We are becoming mentally and physically strong by drinking milk with Heo Kyung-young’s name written on it or milk with a picture of the divine being, the Elixir of Immortality Milk.
통일장 (Tongiljang)	Unified Field	아인슈타인이 그토록 찾아 헤매던 통일장을 보여 준 것입니다.	It showed the unified field that Einstein had been searching for.
섭리 (Seopri)	Providence	지금부터 신인님의 섭리 말씀 듣도록 하겠습니다.	Now, let’s listen to the divine being’s words of providence.
갈급 (Galgeup)	Urgent need/thirst	현재 우리는 뭐에 목말라 있냐면, 에, 갈급, 우리는 지금 돈에 갈급하고, 네, 막 급에 발아 있어.	What we are currently thirsty for is “galgeup”; we are “galgeup” for money, and we are desperate for urgency.
표적 (Pyojeok)	Sign/Target	기독교 성경에서 언급되는 표적, 기적, 이적의 차이점이 궁금합니다.	I’m curious about the differences between signs, miracles, and wonders mentioned in the Christian Bible.
기적 (Gijeok)	Miracle	기독교 성경에서 언급되는 표적, 기적, 이적의 차이점이 궁금합니다.	I’m curious about the differences between signs, miracles, and wonders mentioned in the Christian Bible.
이적 (Ijeok)	Wonder	기독교 성경에서 언급되는 표적, 기적, 이적의 차이점이 궁금합니다.	I’m curious about the differences between signs, miracles, and wonders mentioned in the Christian Bible.
방편 (Bangpyeon)	Expedient means	모든 표적과 기적과 이적은 방편입니다.	All signs, miracles, and wonders are expedient means.
업장 (Eopjang)	Karma/Obstacles	그 사람의 업장이 그기 연결돼 있어, 연결해.	That person’s karma is connected there.
해광반조 (Haegwangbanjo)	Reflecting light back	해광반조 이 말이야.	This means reflecting light back.
아공 (Agong)	Emptiness of self	이 우주도 공이야, 아공, 공이 돼 버리는 거야.	This universe is also empty, the emptiness of self, it becomes empty.
법공 (Beopgong)	Emptiness of phenomena	해강 반절을 해 보면 아공이 법공이야.	If you reflect light back, the emptiness of self is the emptiness of phenomena.
개공 (Gaegong)	Universal emptiness	또 일체가, 일체가 또 다 공이야, 개공이.	And everything, everything is also empty, universal emptiness.
CBDC	Central Bank Digital Currency	내년 1월부터 정부는 중앙은행 디지털 화폐인 CBDC 도입할 예정입니다.	From January next year, the government plans to introduce CBDC, a central bank digital currency.

Example Sentences

• 120억 광년의 백공의 기운이 모여 있어 밟으면 여러분의 운과 운명이 변하기 시작하는 십승지지 우영지, 이곳 하늘궁에 오신 것을 환영하고, 감축드립니다.
• 우리는 우유에 허경영을 쓰거나 신인님 사진을 붙인 우유, 불로유를 먹고 정신적으로 육체적으로 강건해지고 있습니다.
• 아인슈타인이 그토록 찾아 헤매던 통일장을 보여 준 것입니다.
• 어떻게 하면 자식 앞에 복 있게 죽느냐, 알겠죠?
• 우리는 딱 태어나는 순간부터 죽음을 향해서 질주하는 거예요.
• 우리는 사후 세계의 완벽한 준비를 해놨어.
• 삼각산에 예수가 십자가에 못 박혀 죽은 형국이 삼각산 모습이야.
• 소의 눈물이 내려온다 이래서 우이천이란 말이야.
• 좋은 죽음은, 좋은 죽음이나 장례식은, 어 옛날 말로는 천지신명이 돕는 사람이 있고 막는 사람이 있어.
• 그 사람의 업장이 그기 연결돼 있어, 연결해.
• 천지 삼남 환상이 그 사람을 돌아간 걸 애도해 주고 하기 위해서 나비도 왔다고 보면 돼.
• 크고 적은 것이 있나 없나? 없, 절대 크고 적다 말을 할 수가 없는 거야.
• 창조자가 곧 피조물이요, 피조물이 곧 창조자가 되는 거야.
• 해강 반절을 해 보면 아공이 법공이야.
• 불의의 재물로 친구를 사귀라, 이 말씀이에요.
• 지금까지 철학자들 세계를 다양하게 해석했을 뿐이다.
• 그러나 중요한 것은 세계를 변화시키는 것이다.
• 현재 우리는 뭐에 목말라 있냐면, 에, 갈급, 우리는 지금 돈에 갈급하고, 네, 막 급에 발아 있어.

Quiz

1. What is the name of the place where the energy of White Heaven gathers, and where one’s luck and destiny are said to change?
   a) Geumgangsan
   b) Baekdusan
   c) Sky Palace
   d) Hallasan
2. According to the lecture, what is the primary mission of humans from the moment they are born?
   a) To accumulate wealth
   b) To live a long life
   c) To die well
   d) To achieve fame
3. What is the meaning of “불로유” (Bollouyu) as mentioned in the lecture?
   a) Regular milk
   b) Milk that grants immortality
   c) Milk for children
   d) Milk for spiritual healing
4. The lecture discusses the concept of “갈급” (galgeup). What does “갈급” primarily refer to in the context of modern society?
   a) A thirst for knowledge
   b) An urgent need for money and solutions to pressing problems
   c) A desire for power
   d) A longing for peace
5. What is the speaker’s interpretation of the biblical passage “Make friends for yourselves by means of unrighteous wealth”?
   a) To engage in fraudulent activities to gain friends.
   b) To use wealth for charitable purposes.
   c) To expand one’s business and influence globally.
   d) To avoid making money through business.

Meeting Minutes: Heo Kyung-young’s Sky Palace Sunday Lecture

Ⅰ. Meeting Overview

Category	Details
Date	January 5, 2025
Location	Sky Palace (Haneulgung)
Attendees	Sky Palace members, YouTube viewers
Agenda	New Year’s first Sunday lecture, discussion on various topics, Q&A session, promotional songs, and testimonials

Ⅱ. Meeting Discussion

• Opening Remarks and Welcoming

  • The lecture began with a welcome to Haneulgung, described as a sacred place where one’s fortune and destiny change upon stepping foot there .
  • Attendees were encouraged to offer a round of applause for Heo Kyung-young, referred to as “Shin-nim” (Divine Being) .
  • A special mention was made of “Bulloyu” (immortal milk) and “Baekgongju” (white light water) as proofs of Shin-nim’s divinity and a demonstration of the unified field sought by Einstein .

• Flower Offerings

  • Lee Hae-yoon, Ambassador of Public Respect, offered a flower pot to Shin-nim .
  • Seo Jeong-yi Hyang-soon from Daegu also offered flowers, noting the significance of being among the first to do so in the new year’s lectures .
  • Shin-nim emphasized the importance of seizing such opportunities, comparing it to the shrewdness of Japanese and Daegu people .

• Korean Geography and Feng Shui

  • Shin-nim discussed the unique geographical features of Korea, highlighting its peninsular nature connected to the continent, unlike an island .
  • He detailed the lineage of mountains from Baekdusan, including Geumgangsan, Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, and Bugaksan, describing them as a “family tree” of mountains .
  • The discussion extended to the feng shui of Seoul, particularly the area around Gyeongbokgung Palace, explaining the significance of the surrounding mountains like Bugaksan, Inwangsan, Muhaksan, and Naksan in relation to the royal family’s power dynamics .
  • He contrasted the views of Muhakdaesa and King Taejo Yi Seong-gye with those of Jeong Do-jeon regarding the optimal orientation for the palace .

• The Philosophy of Death and Life’s Purpose

  • Shin-nim asserted that the ultimate purpose of human life is to learn how to die well, emphasizing the importance of a dignified passing in front of one’s children .
  • He shared a personal anecdote about his mother’s unique and peaceful passing, which left a profound impression on him and those who witnessed it .
  • He contrasted this with the struggles of those who face neglect or indignity in their final moments, even from their own children .
  • Haneulgung members were assured that they are well-prepared for the afterlife, unlike many others .

• Shin-nim’s Birthplace and Prophecy

  • Shin-nim described his birthplace in Junggok-dong, near Jungnangcheon, as a place where the “tears of East and West” flow, connecting to the symbolism of Samgaksan (representing Jesus) and Dobongsan (representing the 12 disciples) .
  • He also linked Suraksan (representing the 10 disciples) to the scene of Sakyamuni’s nirvana .
  • The confluence of these “tears” at Jungnangcheon, where he was born, symbolizes his role in unifying East and West .
  • He mentioned a recent issue with the Gwangcheon water pipe freezing and bursting, affecting its flow .

• Q&A Session

  • Question 1: The Role of Butterflies in Bereavement
  • A question was raised about whether butterflies appearing near grieving families are merely a coincidence or a form of comfort from the deceased’s spirit .
  • Shin-nim explained that such phenomena are positive omens, or “징조” (jingjo) or “전조” (jeonjo), indicating that the deceased lived a good life .
  • He cautioned against attributing these occurrences directly to the deceased’s spirit, emphasizing that it’s the natural world’s way of showing respect .
  • He drew parallels to Sakyamuni’s birth amidst blooming flowers and singing birds .
  • Question 2: Chronos vs. Kairos Time and Baekgong’s Evaluation
  • A question about the difference between Chronos (competitive, results-oriented) and Kairos (process-oriented, absolute evaluation) time was posed, asking for Shin-nim’s perspective on Baekgong’s evaluation .
  • Shin-nim discussed the relativity of size and existence, using examples of humans compared to ants, and parasites within the human body .
  • He highlighted the human body as an infinite universe for microorganisms, which navigate its systems like highways .
  • He referenced the “Samil Singo” (Three-One Scripture) and its philosophical concept of “Cheonmu Hyeongjil” (Heaven having no form or substance), suggesting that the creator and creation are intertwined .
  • He explained “Haegwang Banjo” (reflecting light back), where the universe becomes “gong” (emptiness) when viewed as such, and how creation continuously emerges from interaction .
  • He used the analogy of viruses escaping a dying host body to illustrate the human soul’s escape from the physical body, emphasizing the urgency of preparing for this “escape” .
  • Question 3: Introduction of Central Bank Digital Currency (CBDC)
  • A question was asked about the government’s plan to introduce CBDC in January, its pros and cons, and Shin-nim’s opinion .
  • Shin-nim clarified that CBDC is primarily a financial settlement tool for interbank and international transactions, not a true currency for the general public .
  • He warned against the risks of such simplified payment methods, citing instances of people losing their entire assets due to financial errors or market crashes .
  • Question 4: Blessing for an Unborn Child
  • A question was raised about whether a blessing given to an unborn child (before conception) could ensure a good life and mitigate negative karma .
  • Shin-nim affirmed that blessings can be given to future children, even before conception, acting as a “spiritual reservation” .
  • He explained that such blessings can prevent illnesses or negative karmic debts (represented as “invoices”) from being carried by the child .
  • Question 5: Differences between Signs, Miracles, and Wonders in Christianity
  • A question about the distinction between “signs,” “miracles,” and “wonders” in the Christian Bible was posed .
  • Shin-nim stated that all such phenomena are “expedients” (방편, bangpyeon) used to guide and educate people .
  • He questioned the historical veracity of some biblical miracles, like Moses striking a rock for water, due to the lack of physical evidence .
  • He emphasized that encountering Shin-nim is paramount, as focusing on such phenomena can lead to illusions .
  • He likened material possessions to “trash” or “diamonds” depending on their order and purpose, suggesting that only spiritual matters hold true value .
  • Question 6: Do Ghosts Remember Past Lives?
  • A question was asked about whether ghosts remember their past lives, unlike humans .
  • Shin-nim confirmed that humans do not remember past lives, but he can reveal them through “angels” .
  • He stated that ghosts do remember their past lives, and this memory is the source of their suffering, as they witness changes in their former lives without being able to interact .
  • He used an analogy of discovering a loved one’s secret to illustrate how knowledge can become a “trauma” .
  • Question 7: Extraterrestrials Living Among Humans
  • A question about a column claiming that extraterrestrials live among humans in New York, primarily in the art and fashion industries, was raised .
  • Shin-nim dismissed this as “science fiction,” explaining that cultural differences and diverse languages in places like New York can lead to such misinterpretations .
  • He cited the “law of conservation of mass” to explain that if an extraterrestrial entity were to inhabit a human, it would cause mental illness or “spiritual possession” due to the disruption of the body’s natural balance .
  • Question 8: The Meaning of “Making Friends with Unrighteous Mammon” in Luke 16
  • A question about the meaning of “making friends with unrighteous mammon” in Luke 16 was asked, specifically whether it condones dishonest gain .
  • Shin-nim explained the parable of the shrewd manager, interpreting “unrighteous mammon” as the profits gained through business, which, while not strictly “righteous,” are necessary for survival and growth .
  • He compared this to the Jewish people’s historical success in finance and trade .
  • He drew a parallel to Karl Marx’s philosophy, noting that while Marx aimed to create a “heaven” through communism, it often resulted in “hell” .
  • He applied this analogy to religion, stating that traditional religions have merely “interpreted” scriptures without “changing” the world, leading to its current state of conflict and suffering .
  • Shin-nim asserted his role as a Messiah who “changes” the world through direct action and providing solutions to humanity’s “thirst” (갈증, galjeung) and “urgency” (갈급, galgeup) .

• Testimonials and Promotional Songs

  • Testimonial 1: Real Estate Sale
  • A testimonial from Bae Gyeong-hee, an angel from Jeju, described how her apartment, which had been difficult to sell due to falling prices, was sold within two days after receiving Shin-nim’s “command” .
  • Shin-nim emphasized that such miracles occur only for those who truly believe and understand his power .
  • Testimonial 2: Car Speedometer Repair
  • Geumjin, an archangel, shared an experience where her car’s speedometer stopped working but miraculously started functioning again after she chanted “Gwangchae Daehwa” (Light Conversation) .
  • Promotional Songs
  • Performances of “Baekgong Station,” “Our Shin-nim,” “Shin-iya,” and “Haneulgung Bullo-su” (Haneulgung Immortal Water) were presented by various groups and individuals .
  • Shin-nim commented on the performances, particularly the “Haneulgung Bullo-su” dance performed in the snow, likening the dancers to “celestial maidens” or “Baekgong warriors” .
  • He also highlighted the unique “cow’s cry” sound (소름 소리, soreum sori) associated with his birthplace and the “Umyung Seongji” (Cow’s Cry Sacred Land) prophecy .

• Closing Remarks

  • Shin-nim reiterated the significance of the day’s lecture, covering topics from his birthplace’s feng shui to his mother’s passing and the philosophical insights from Karl Marx .
  • He concluded by emphasizing that humanity is currently suffering from “urgency” (갈급, galgeup), and his presence is to resolve this critical issue .

Ⅲ. Action Items

• Repair the burst Gwangcheon water pipe on Monday .

1. According to the lecture, the “Bulloyu” (Elixir Milk) is made by writing “Heo Kyung-young” on milk or attaching a picture of the “Sin-in” (divine being). What is the primary benefit of consuming this Bulloyu?

① It enhances physical strength and mental well-being.
② It grants eternal youth and immortality.
③ It improves financial prosperity.
④ It allows communication with the divine.

(①, The lecture states that consuming Bulloyu, made by writing “Heo Kyung-young” on milk or attaching a picture of the Sin-in, makes individuals “mentally and physically strong and healthy.” A common misconception might be that it grants immortality, but the text focuses on strengthening current well-being.)

2. The lecture mentions “Anbang Gwangcheon Baekhongju” as a special water from Haneulgung. What is one of its described effects?
   ① It helps in spiritual enlightenment.
   ② It passes through pores and skin cell membranes.
   ③ It grants prophetic abilities.
   ④ It purifies the soul.

(②, Anbang Gwangcheon Baekhongju is described as passing “through pores and skin cell membranes,” leading to various experiential cases. A common misconception could be that it has purely spiritual effects, but the text highlights a physical interaction with the body.)

3. True or False: The lecture states that the “Sin-in” (divine being) demonstrates the “Unified Field Theory” that Einstein sought, through the Bulloyu and Anbang Gwangcheon Baekhongju.
   (True, The lecture explicitly states that the Bulloyu and Anbang Gwangcheon Baekhongju are ways the Sin-in “proves his divinity” and “shows the Unified Field Theory that Einstein so desperately searched for.” A common misconception might be that these items are merely symbolic, but the lecture presents them as concrete evidence.)

4. What is the name of the place where the “energy of Baekgong” (White Palace) is gathered, and stepping on it is believed to change one’s luck and destiny?
   (Sipseungjiji Wooyoungji Haneulgung, The lecture begins by welcoming attendees to “Sipseungjiji Wooyoungji, Haneulgung,” where the energy of Baekgong is gathered, and stepping on it is believed to change one’s luck and destiny. A common mistake might be to only recall “Haneulgung” without the full, specific name.)

5. According to the lecture, what is the ultimate mission of human life from the moment of birth?
   ① To accumulate wealth.
   ② To live a long and healthy life.
   ③ To learn how to die well.
   ④ To achieve spiritual enlightenment.

(③, The speaker states, “From the moment we are born, a message is given to us: how to die well. This is our mission.” A common misconception is that life’s purpose is solely about living, but the lecture emphasizes the preparation for a good death.)

6. True or False: The speaker claims that his mother performed five bows to him in front of relatives before her passing, instructing them to treat him similarly.
   (True, The speaker recounts his mother performing “five bows to me” in front of relatives and telling them, “You also must treat him like me.” A common misconception might be to dismiss this as a symbolic gesture, but the speaker presents it as a literal event that impacted how villagers viewed him.)

Intermediate

1. The lecture describes the geographical features around Seoul, including various mountains. List three mountains mentioned as part of the “lineage” descending from Baekdusan.
   (Any three of: Geumgangsan, Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, Bugaksan. The lecture details a specific lineage of mountains descending from Baekdusan, including these. A common error might be to list mountains not explicitly mentioned in this specific sequence.)

2. The speaker interprets the shapes of Samgaksan and Dobongsan in relation to religious figures. Briefly explain these interpretations.
   (Samgaksan is seen as Jesus crucified on a cross, or lying down, with Baegundae as his crown of thorns. Dobongsan’s twelve peaks are interpreted as Jesus’s twelve disciples surrounding him and weeping. A common misconception might be to view these as mere coincidences, but the speaker presents them as profound symbolic connections.)

3. What is the speaker’s interpretation of the “Uicheon” (우이천) and “Sanggyecheon” (상계천) streams, and how do they relate to his birthplace?
   (Uicheon is interpreted as “cow’s tears” (소우자) flowing from Samgaksan (Jesus’s tears), and Sanggyecheon is seen as tears from the sky (석가모니 제자들의 눈물) flowing from Suraksan (Buddha’s disciples’ tears). These two streams merge, and the speaker states he was born at their confluence, in Junggok-dong, which he connects to “Jungnangcheon” (middle tears river), symbolizing the convergence of Eastern and Western influences. A common mistake might be to miss the specific religious figures associated with each stream.)

4. The lecture discusses the concept of “good death” and “bad death” in relation to omens. What is an example of a “bad omen” during a funeral, and what does it signify?
   (A bad omen is when rain pours during a funeral, causing water to collect in the grave when the coffin is being lowered. This signifies that the family is heading towards ruin or that the deceased did not live a good life. A common misconception might be to attribute such events to mere bad luck, but the lecture emphasizes their symbolic meaning related to the deceased’s karma and the family’s fortune.)

5. According to the speaker, what is the difference between humans and ghosts regarding the memory of past lives?
   (Humans cannot remember their past lives, but ghosts remember everything about their past lives. The speaker emphasizes that this memory is precisely what causes suffering for ghosts, as they witness their past lives continuing without them. A common misconception might be that both forget or both remember, but the lecture draws a clear distinction.)

Advanced

1. The speaker references Karl Marx’s famous quote from the Humboldt University wall. How does he adapt this quote to critique traditional religions?
   (Marx’s quote states, “Philosophers have hitherto only interpreted the world in various ways; the point is to change it.” The speaker adapts this to say that traditional religions have “only interpreted the scriptures” (경전을 다양하게 해석했을 뿐이다) but have failed to “change the world” (세계를 변화시키는 것이다) or bring about a true paradise on Earth, leading instead to conflict and suffering. A common misunderstanding might be to see Marx’s quote as irrelevant to religion, but the speaker uses it as a direct parallel to highlight the perceived ineffectiveness of religious institutions.)

2. Explain the speaker’s distinction between “galjeung” (갈증 – thirst) and “galgeup” (갈급 – urgency/desperation), and why he believes he has come to address the latter.
   (Galjeung refers to a physical thirst, like a deer seeking water in the desert, which can be satisfied with water. Galgeup, however, is a deeper, more urgent desperation related to life’s pressing problems, such as financial struggles, children’s marriages, or urgent deadlines, which are time-sensitive and cause immense stress. The speaker states he came not for “galjeung” but for “galgeup,” implying that humanity’s current state of urgent, complex problems requires his intervention. A common mistake might be to conflate these two terms, but the speaker emphasizes the critical difference in their nature and urgency.)

3. The speaker discusses the concept of “fractals” (프랙탈) in relation to the universe and the human body. Elaborate on this analogy and its implications for understanding existence.
   (The speaker uses fractals to illustrate that the universe is infinitely complex at both macro and micro levels. He compares the human body to a vast universe for viruses and bacteria, which see human organs as “highways” and “cities.” Conversely, from a cosmic perspective, Earth is a mere “dot.” This fractal nature implies that “big and small” are relative concepts, and that creation and destruction are constantly occurring at all scales (e.g., humans creating new life, viruses colonizing a body). The implication is that existence is a continuous cycle of creation and transformation, where even “pizomul” (creatures) can become “changjoja” (creators). A common misconception might be to view the universe as having a fixed scale, but the fractal analogy highlights its self-similar complexity across different magnitudes.)

Episode 388: Heo Kyung-young’s Sky Palace Sunday Lecture (January 5, 2025)

1. Author and Journal Information

• Heo Kyung-young | Sky Palace | Spiritual leader and lecturer on various topics including science, politics, history, economics, humanities, society, art, philosophy, religion, and truth.
• Published on YouTube channel “허경영강연” (Heo Kyung-young Lecture) | January 5, 2025

2. Abstract

• Purpose: This lecture aims to provide spiritual guidance and practical solutions for life’s challenges, emphasizing the importance of preparing for a “good death” and understanding the interconnectedness of all things through a unique spiritual and philosophical lens.
• Methods: The lecture employs a conversational style, incorporating personal anecdotes, interpretations of religious texts (e.g., the Bible, Samil Singo), and a unique blend of cosmology, geomancy, and social commentary. It also includes interactive elements like Q&A sessions and musical performances by followers.
• Results: The lecture presents various “miraculous” outcomes attributed to Heo Kyung-young’s spiritual powers, such as the preservation of milk, the healing properties of “Baekhongju” water, and personal testimonies of financial and physical improvements after receiving blessings. It also offers interpretations of complex philosophical concepts like the “unified field” and the nature of existence.
• Discussion/Conclusion: The lecture concludes by asserting Heo Kyung-young’s role as a messianic figure who offers direct solutions to humanity’s “urgent” problems (갈급), contrasting his practical approach with traditional religions’ focus on mere interpretation. It highlights the importance of spiritual preparation for death and the transformative power of his teachings.

3. Key Terms and Concepts

• Sky Palace (하늘궁): A spiritual center where Heo Kyung-young delivers lectures and followers gather.
• Bulloyu (불로유): “Immortal milk,” ordinary milk that is believed to become incorruptible and beneficial for health after being inscribed with Heo Kyung-young’s name or having his picture attached.
• Baekhongju (백홍주): “White Rainbow Water,” a special spring water from Sky Palace believed to have healing properties.
• Unified Field (통일장): A concept from physics, often associated with Einstein’s search for a theory that unifies all fundamental forces, which Heo Kyung-young claims to demonstrate.
• IMRaD Structure: A common organizational framework for scientific papers: Introduction, Methods, Results, and Discussion.
• Kairos (카이로스): A Greek concept referring to a propitious moment for decision or action, often contrasted with Chronos (chronological time).
• Hae Gwang Ban Jo (해광반조): A Buddhist concept meaning “returning the light to illuminate oneself,” or introspection.
• A-gong (아공): The emptiness of self, a Buddhist concept.
• Beop-gong (법공): The emptiness of phenomena, a Buddhist concept.
• Gae-gong (개공): The emptiness of all things, a Buddhist concept.
• Fractal (프렉탈): A complex geometric pattern that is self-similar across different scales. Used metaphorically to describe the interconnectedness of the universe and human body.
• Samil Singo (삼일신고): An ancient Korean religious text, considered one of the three major scriptures of the Korean people.
• CBDC (Central Bank Digital Currency): A digital form of a country’s fiat currency, issued by its central bank.
• Gal-geup (갈급): A state of urgent need or desperation, particularly in financial or life circumstances, which Heo Kyung-young identifies as a prevalent “disease” of humanity.

4. Research Methods

4.1. Spiritual and Philosophical Discourse

• Lecture Format: Heo Kyung-young delivers weekly Sunday lectures at Sky Palace, engaging with attendees and online viewers.
• Personal Anecdotes: The speaker shares personal stories, including his birth, his mother’s death, and childhood experiences, to illustrate spiritual principles and his unique background.
• Interpretation of Texts: Religious scriptures (e.g., Samil Singo, Luke 16 from the Bible) are interpreted through a unique spiritual lens to support the speaker’s teachings.
• Geomancy (풍수): Korean geomantic principles are applied to explain the spiritual significance of geographical locations, particularly around Seoul, and their connection to historical and religious figures.
• Q&A Sessions: The lecture includes a segment where questions from followers (both in-person and submitted online) are addressed, covering topics from supernatural phenomena to economic policies.

4.2. Demonstrations of Spiritual Power

• Blessings and Miracles: The speaker claims to bestow blessings that lead to tangible results, such as the preservation of milk (Bulloyu) and the healing properties of Baekhongju water.
• Testimonial Sharing: Followers share personal “experience cases” (체험 사례) of positive changes in their lives, including financial improvements and physical healing, attributed to Heo Kyung-young’s influence.

4.3. Cultural and Artistic Expression

• Musical Performances: The lecture features performances of songs promoting Heo Kyung-young and Sky Palace, often accompanied by dance.
• Symbolic Imagery: The performances and narratives utilize symbolic imagery, such as “Baekhong Station” (백궁 정거장) representing a spiritual destination and “cow’s tears” (소우자) symbolizing spiritual sorrow.

5. Results
   The lecture presents various outcomes and interpretations:

5.1. Spiritual and Physical Benefits

• Bulloyu and Baekhongju: Consumption of “Bulloyu” (milk with Heo Kyung-young’s name/photo) and “Baekhongju” (special spring water) is claimed to lead to spiritual and physical strength.
• Blessings for Future Children: Blessings given before conception are said to ensure a child’s healthy birth, free from negative karma or financial burdens.
• Healing and Problem Resolution: Testimonials include a rapid sale of property despite a difficult market and the spontaneous repair of a car’s speedometer after invoking Heo Kyung-young’s name.

5.2. Philosophical and Cosmological Insights

• Unified Field Theory: Heo Kyung-young claims to demonstrate the “unified field” that Einstein sought, implying a comprehensive understanding of the universe.
• Nature of Existence: The lecture posits that “big and small” (대소 유무) are relative concepts, and the human body is a “limitless universe” for microorganisms, illustrating the fractal nature of reality.
• Heaven’s Formlessness: Drawing from Samil Singo, it is stated that “heaven has no form or substance” (천무 형질), consisting only of four basic elements (oxygen, hydrogen, nitrogen, carbon).
• Creator and Created: The concept that the creator is the created and vice versa is introduced, suggesting a cyclical and interconnected relationship in the universe.

5.3. Social and Religious Critique

• Critique of Traditional Religions: Traditional religions are criticized for focusing on interpretation rather than practical action, leading to a “fallen” world despite promises of paradise.
• Critique of Communism: Karl Marx’s philosophy is cited as an example of an ideology that promised a “heaven” but created a “hell,” drawing a parallel to the perceived failures of traditional religions.
• Diagnosis of Humanity’s “Disease”: Humanity is diagnosed with “gal-geup” (갈급), an urgent and desperate need, which Heo Kyung-young claims to resolve through his teachings and blessings.

5.4. Geomantic Interpretations

• Seoul’s Geomancy: The lecture provides a detailed geomantic analysis of Seoul’s mountains (Baekdusan, Geumgangsan, Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, Bugaksan, Muhaksan, Inwangsan, Naksan) and rivers (Uicheon, Jungnangcheon), interpreting their shapes and names as symbolic representations of religious figures (Jesus, Buddha) and historical events.
• Speaker’s Birthplace: The speaker’s birthplace in Junggok-dong, near Jungnangcheon, is presented as a geomantically significant location where the “tears” of Eastern and Western religious figures converge, symbolizing his role as a unifier.

6. Conclusion and Discussion

• Final Conclusion: Heo Kyung-young asserts his role as a messianic figure who offers direct, practical solutions to humanity’s urgent problems, contrasting his approach with traditional religions that merely interpret scriptures.
• Academic Significance: The lecture presents a unique synthesis of spiritual, philosophical, and geomantic interpretations, offering an alternative worldview that challenges conventional religious and scientific paradigms.
• Differentiation from Existing Studies: Unlike traditional religious teachings that focus on abstract interpretations, Heo Kyung-young emphasizes “action” and “transformation,” providing tangible “visas to heaven” and direct solutions to followers’ “gal-geup” (urgent needs).
• Study’s Limitations: The lecture relies heavily on personal anecdotes, spiritual claims, and interpretations that lack empirical verification. The “miraculous” outcomes are presented as testimonials rather than scientifically proven results.
• Suggestions for Future Research: Further investigation into the psychological and sociological impacts of such spiritual movements could be beneficial. Additionally, a critical analysis of the philosophical and geomantic claims using established academic frameworks could provide deeper insights.

7. Citations

• Luke 16 (Bible): Referenced for the parable of the dishonest manager and the instruction to “make friends for yourselves by means of unrighteous wealth.”
• Samil Singo (삼일신고): An ancient Korean religious text, cited for its philosophical insights on the nature of heaven and existence.
• Karl Marx’s Philosophy: Referenced for his critique of philosophy as merely interpreting the world, contrasting it with the need to change it, and drawing parallels to the perceived failures of traditional religions.
• Humboldt University (훔볼트 대학): Mentioned as the location where Karl Marx’s famous quote is inscribed.
• Original DOI: Not applicable as the source is a YouTube video.

8. Other Information

• Lecture Date: January 5, 2025
• Location: Sky Palace (하늘궁), Wooyoungji (우영지), Sipseungjiji (십승지지)
• Contact Information: Various phone numbers are provided for Sky Palace guidance, membership, blessings, daily visits, lecture inquiries, overseas spiritual pilgrimage, and free meal sponsorship.
• Sky Palace Tour Information: Details on parking, reception, video viewing, and shuttle bus services from Gupabal Station and Uijeongbu Station are provided.
• Heo Kyung-young Bullo Ginseng: Information on purchasing “Bullo Ginseng” directly at Sky Palace or by phone.
• Musical Performances: The lecture features several promotional songs for Heo Kyung-young and Sky Palace, including “Baekhong Station” (백궁 정거장), “Our Shin-nim” (우리 신님), “Shin-iya” (신이야), and “Sky Palace Bullo Water” (하늘궁 불로수).
• Water Source Issue: A temporary issue with the Baekhongju water source due to a frozen and burst pipe is mentioned, with plans for repair.

Background

3. Unified Field Theory (Einstein)

Albert Einstein’s Unified Field Theory was a lifelong pursuit to create a single, all-encompassing theory that would explain all fundamental forces of the universe (gravity, electromagnetism, and the strong and weak nuclear forces) as different manifestations of a single field.

• Einstein’s Goal: Imagine trying to find one master key that opens every lock in the world. Einstein wanted to find one master equation that could explain everything from how apples fall to how stars shine. He spent decades on it but never fully succeeded.
• Connection to the Material: Heo Kyung-young claims that he has “shown the Unified Field” that Einstein “searched for so desperately.” This statement positions him as someone who has achieved what one of history’s greatest scientific minds could not, thereby asserting his own extraordinary intellectual and spiritual authority.

4. Pungsu (Geomancy) of Seoul: Muak vs. Jeong Do-jeon

Pungsu (풍수), or geomancy, is a traditional Korean practice of interpreting the natural environment to determine auspicious sites for homes, graves, and cities. It’s similar to Chinese Feng Shui. The lecture discusses a historical conflict regarding the placement of Gyeongbokgung Palace in Seoul.

• Key Figures:
  • Muak Daesa (무학대사): A prominent Buddhist monk and geomancer during the late Goryeo and early Joseon dynasties. He advised King Taejo (Yi Seong-gye), the founder of Joseon.
  • Jeong Do-jeon (정도전): A powerful scholar-official and the chief architect of the Joseon Dynasty’s founding. He was instrumental in designing Hanyang (present-day Seoul) and Gyeongbokgung Palace.
• The Conflict: Muak Daesa reportedly suggested that Gyeongbokgung Palace should face east, believing it would bring prosperity. However, Jeong Do-jeon insisted on a south-facing orientation, which was more aligned with Confucian principles and traditional palace layouts. The palace was ultimately built facing south.
• Geomantic Interpretation: In pungsu, the orientation of a building is crucial. Facing south is generally considered ideal, with a mountain behind (like Bugaksan for Gyeongbokgung) as the “main mountain” (주산, jusan) and lower hills to the left (좌청룡, jwachongnyong – Green Dragon) and right (우백호, ubaekho – White Tiger) protecting it. The lecture argues that the south-facing orientation, particularly with the “weak” left-side mountains (like Naksan), led to problems, such as the dominance of the queen’s family (처가 득세).
• Connection to the Material: Heo Kyung-young uses this historical geomantic debate to illustrate his understanding of cosmic forces and their impact on human affairs. He critiques the “flawed” orientation of Gyeongbokgung, linking it to historical outcomes and reinforcing his own superior insight into such matters.

5. Central Bank Digital Currency (CBDC)

A Central Bank Digital Currency (CBDC) is a digital form of a country’s fiat currency, issued and backed by its central bank. Unlike cryptocurrencies like Bitcoin, which are decentralized, a CBDC is centralized and controlled by the government.

• Key Features:
  • Advantages: Proponents argue CBDCs can offer benefits like faster and cheaper transactions, increased financial inclusion, and greater transparency in financial systems.
  • Disadvantages and Concerns: Critics, including some politicians in the US, express significant concerns about privacy and government surveillance. They worry that a CBDC could allow governments to monitor and control citizens’ spending habits, potentially leading to a “surveillance state” or “communist banking.”
• Why “Communist Currency”?: The term “communist currency” is used by critics because they fear that the centralized control and potential for surveillance inherent in a CBDC could mirror the economic control seen in communist regimes, particularly citing China’s digital yuan as an example.
• Connection to the Material: An audience member asks Heo Kyung-young for his opinion on CBDC, specifically mentioning its potential for “information control and surveillance” and calling it a “communist currency.” This question reflects a real-world debate about the implications of digital currencies, and Heo Kyung-young’s response touches on the practicalities and risks, advising caution.

6. Parable of the Unjust Steward (Luke 16)

The Parable of the Unjust Steward is a story told by Jesus in the Gospel of Luke (Chapter 16, verses 1-13). It describes a rich man’s steward who is about to be fired for mismanaging his master’s property. To secure his future, the steward shrewdly reduces the debts of his master’s debtors, hoping they will welcome him into their homes later. The master, upon hearing this, commends the dishonest steward for his shrewdness.

• Key Interpretation: This parable is often considered one of the most challenging to interpret because Jesus seems to praise a dishonest act. However, the praise is not for the steward’s dishonesty itself, but for his foresight and practical wisdom in preparing for his future. Jesus uses this example to encourage his followers to be equally shrewd and proactive in using their earthly resources (even “unrighteous wealth”) to secure their eternal future, by making “friends” (through good deeds or wise investments) who will welcome them into “eternal dwellings.”
• Connection to the Material: Heo Kyung-young interprets this parable to justify “business” and “making a profit” as not inherently “unrighteous.” He argues that just as the steward was praised for his practical actions, people should actively engage in the world and use their “talents” (money, abilities) to create value, rather than passively burying them. He connects this to the idea that God (the “master”) rewards those who are active and contribute, even if their methods aren’t strictly “righteous” in a narrow sense.

7. Karl Marx’s 11th Thesis on Feuerbach

The 11th Thesis on Feuerbach is a famous philosophical statement by Karl Marx, written in 1845. It reads: “The philosophers have hitherto only interpreted the world in various ways; the point is to change it.”

• Context: Ludwig Feuerbach was a German philosopher who critiqued religion, arguing that God is a projection of human qualities. Marx agreed with Feuerbach’s critique of religion but felt that Feuerbach and other philosophers had stopped at merely interpreting the world. Marx believed that philosophy should not just analyze reality but actively work to transform it, especially to address social and economic injustices.
• Meaning: This thesis marks a shift in philosophical thought from passive contemplation to active engagement and revolutionary practice. It emphasizes that understanding the world is not enough; the ultimate goal of philosophy (and human endeavor) should be to bring about real-world change.
• Connection to the Material: Heo Kyung-young directly references this thesis, stating that “philosophers have hitherto only interpreted the world… but the important thing is to change the world.” He then applies this to religion, arguing that traditional religions have only “interpreted” scriptures, leading to a “corrupt” world. He positions himself as the “Messiah” who has come not to interpret but to act and change the world, offering direct “visas to heaven” and solving people’s “urgent needs” (갈급, galgeup), thereby fulfilling the active, transformative role that Marx advocated.

Report on the “Sky Palace Sunday Lecture” (January 5, 2025)

The “Sky Palace Sunday Lecture” by Heo Kyung-young offers a unique blend of spiritual teachings, practical advice, and community engagement, positioning itself as a comprehensive solution for individuals seeking spiritual and material well-being in a rapidly changing world.

1. Core Claim: Holistic Well-being Through Spiritual Connection
   The lecture emphasizes that true well-being stems from a deep spiritual connection, offering a path to overcome life’s challenges and achieve a harmonious existence.

• The teachings provide a framework for understanding life’s purpose, focusing on preparing for a “good death” as the ultimate goal of existence .
• Participants are encouraged to embrace a positive mindset and overcome societal “galgeup” (urgent needs/desires) through spiritual practices and community support .
• The lecture highlights the importance of spiritual preparation for the afterlife, offering “blessings” and “nameplates” as tools for a peaceful transition .

2. Problem: Modern Society’s “Galgeup” and Spiritual Disconnect
   Modern society is characterized by “galgeup” (urgent needs and desires) and a profound spiritual disconnect, leading to widespread suffering and a lack of preparation for life’s ultimate journey.

• The speaker identifies “galgeup” as a pervasive illness in contemporary society, encompassing financial anxieties, family concerns, and the relentless pursuit of material gain .
• Traditional religious institutions are criticized for merely “interpreting” scriptures rather than providing practical solutions or fostering genuine spiritual transformation, leading to a decline in engagement .
• The lecture posits that without proper spiritual guidance, individuals are ill-equipped to face death, often experiencing “unbeautiful” endings and leaving behind unresolved issues .

3. Solution: The Sky Palace’s Unique Offerings
   The Sky Palace offers unique spiritual tools and a supportive community to address modern “galgeup” and facilitate a prepared, peaceful transition into the afterlife.

• Blessings: These are offered for various life stages, including pre-emptive blessings for unborn children to ensure a positive life path and mitigate karmic debts .
• Nameplates: These are presented as a means to secure a favorable afterlife, even for those still living, symbolizing a direct connection to spiritual well-being .
• Bulleoyu (Elixir of Immortality): This is presented as a tangible product that, when inscribed with “Heo Kyung-young” or adorned with his image, prevents decay and promotes physical and mental strength .
• Anbang Gwangcheon Baekhongju (Spring Water): This special spring water, originating from the Sky Palace, is believed to penetrate cells and offer various healing benefits, further demonstrating the speaker’s divine connection .

Offering	Purpose	Mechanism	Example
Blessings	Mitigate negative karma, ensure positive life events	Spiritual energy transfer	Pre-blessing for unborn children
Nameplates	Secure favorable afterlife, spiritual protection	Symbolic spiritual registration	“Baekhong Nameplate” for the living

4. Expected Impact: Transformation and a New Spiritual Era
   Engagement with the Sky Palace’s teachings and offerings is expected to lead to personal transformation, a resolution of life’s urgent challenges, and the ushering in of a new spiritual era.

• Testimonials highlight immediate and tangible benefits, such as the rapid sale of property in a stagnant market after receiving blessings, demonstrating the practical efficacy of the teachings .
• The teachings aim to empower individuals to overcome their “galgeup” by providing a direct path to spiritual solutions, contrasting with the perceived ineffectiveness of traditional religious interpretations .
• The speaker envisions a future where humanity transcends current challenges, moving towards a “world unification spiritual era” and a “thousand-year kingdom” under his guidance, signifying a profound societal shift .

1. Learning Objectives

2. The Journey of Life and the Art of a Good Death

2.1 The Ultimate Goal: A Good Death

• From birth, humans are on a journey towards death .

• The most important mission is to learn how to die well .

• A good death means leaving peacefully and honorably, especially in front of family .

  • This prevents shame or conflict with children .

• Spiritual preparation is crucial for a beautiful passing .

• Spiritual leaders, like monks, prepare for a dignified end .

• They seek to have worthy disciples who will perform proper rituals, like cremation and building a stupa .

• This ensures a peaceful transition and recognition in the afterlife .

  • Without such preparation, one might become a nameless wanderer .

2.2 Signs and Omens of Passing

• A good death or funeral is often accompanied by positive natural signs .

• For example, butterflies and bees appearing, or flowers blooming, are seen as good omens .

  • This suggests the deceased lived a virtuous life .

• Conversely, bad weather or difficulties during burial are considered negative omens .

  • These are called jingjo (징조) or jeonjo (전조) .

• Premonitions or jeonjo can appear before critical events, like surgery .

• Strange occurrences, like a broken object in the morning, might signal a bad outcome .

• These signs are believed to be connected to a person’s karma or eopjang .

  • Being present at a parent’s death is considered a blessing, making one a jongsin jasik (종신 자식) .

2.3 The Role of Blessings and Spiritual Preparation

• Blessings can be given even before conception or birth .

• This can help ensure a child is born without negative karma or illness .

• It’s like sending a letter to the future, ensuring a favorable outcome .

  • This spiritual preparation can prevent future hardships, like expensive medical bills .

• Spiritual blessings can remove burdens and negative influences .

• This is similar to making a reservation for a good afterlife .

• It ensures a peaceful transition and a positive spiritual journey .

  • This concept highlights the power of spiritual intervention in one’s destiny .

2.4 Quiz

1. The most important mission in human life, according to the text, is to learn how to ____.
   a) accumulate wealth
   b) die well
   c) achieve fame
   d) travel the world
   (b)

2. True or False: Good weather and the presence of butterflies at a funeral are considered bad omens.
   (False)

3. What is the term for a child who is present at their parent’s death, considered a blessing?
   a) Bulhyoja
   b) Jongsin jasik
   c) Cheonsa
   d) Gwisini
   (b)

4. Sacred Geography and Cosmic Connections

3.1 The Spiritual Landscape of Korea

• The Korean peninsula’s mountains are seen as a lineage or family tree .

• Baekdusan is the ancestral mountain, with others descending from it .

• Mountains like Geumgangsan, Seoraksan, and Odaesan are part of this sacred chain .

  • Goryeongsan is considered the “great-great-grandfather” of Bugaksan .
    

• Seoul’s geography is interpreted with feng shui principles .

• Bugaksan is the main mountain, with Inwangsan and Muhaksan as the “White Tiger” (right guardian) .

• Naksan is the “Blue Dragon” (left guardian), but it is considered weaker .

  • This imbalance was believed to limit the Joseon Dynasty’s lifespan to 500 years .

3.2 Rivers of Tears and Spiritual Birthplaces

• The Jungnangcheon river is a significant spiritual location .

• It is formed by the confluence of Uicheon (Cow’s Tears Stream) and Sanggyecheon (Heavenly Tears Stream) .

• Uicheon is linked to Jesus, whose form is seen in Samgaksan, with Dobongsan representing his 12 disciples .

  • Sanggyecheon is linked to Buddha, with Suraksan representing his 10 disciples .

• The speaker claims to have been born at the Jungnanggyo bridge over Jungnangcheon .

• This location symbolizes the unification of East and West .

• The three converging streams (Jesus’s tears, Buddha’s tears, and heavenly tears) represent a profound spiritual connection .

  • This birth is seen as a fulfillment of prophecy, holding the “unified field” of the world .

3.3 The Interconnectedness of Existence

• The human body is a vast universe for microorganisms .

• Viruses and bacteria see the body as an abundant space with “highways” (nerves, blood vessels, lymphatics) .

• This perspective highlights the relativity of size and existence .

  • Advanced medicine aims to use nanobots to navigate and heal this internal “universe” .

• Ancient texts like Samil Singo describe heaven as formless and without substance .

• This means that what we perceive as heaven is merely space with elements like oxygen and hydrogen .

• The concept of creation is cyclical: creators become creations, and creations become creators .

  • This suggests that all existence is interconnected and constantly transforming .

3.4 Quiz

1. Which mountain is considered the ancestral mountain in the Korean lineage of mountains?
   a) Geumgangsan
   b) Seoraksan
   c) Baekdusan
   d) Bugaksan
   (c)

2. True or False: The Jungnangcheon river is formed by the confluence of Uicheon and Sanggyecheon, symbolizing the unification of East and West.
   (True)

3. According to the text, what do viruses and bacteria perceive the human body as?
   a) A temporary home
   b) A battleground
   c) Their universe
   d) A source of food
   (c)

4. Philosophical Insights and Societal Critiques

4.1 The Nature of Reality and Illusion

• What we see as valuable, like a diamond, is merely organized “trash” (carbon) .

• Disorder turns diamonds into coal, while order makes coal into diamonds .

• This applies to our homes: an organized home is like a diamond, a messy one is like a trash dump .

  • This illustrates that our perception of value is based on order and arrangement .

• All visible things, no matter how grand, eventually become “trash” .

• Buildings, airplanes, and even homes ultimately turn into debris .

• This perspective suggests that only spiritual aspects hold lasting value .

  • Our bodies, too, are temporary vessels that will decay .

4.2 Critiques of Traditional Philosophy and Religion

• Karl Marx’s famous quote, “Philosophers have hitherto only interpreted the world in various ways; the point is to change it,” is highlighted .

• This quote is used to critique traditional philosophy and religion .

• It suggests that these fields have only interpreted, not truly transformed, the world .

  • The speaker argues that religion, like Marx’s communism, promised heaven but delivered “hell” .

• Traditional religions are criticized for being too focused on interpreting scriptures .

• This focus on interpretation has not led to a better world, but rather to continued suffering and conflict .

• The speaker emphasizes the need for action and practical solutions .

  • True spiritual leadership should address people’s “thirst” (갈증), “urgency” (갈급), and “desire” (갈망) .

4.3 The Urgency of the Present Moment

• The concept of “galjeung” (갈증) refers to a deep thirst or longing .

• In ancient times, merchants would bring deer into the desert because deer could instinctively find water .

• This illustrates a fundamental human need for sustenance and guidance .

  • The deer symbolizes a guide to fulfilling essential needs .

• “Galgeup” (갈급) signifies a state of extreme urgency, where time is running out .

• This is different from “galjeung” (thirst) or “galmang” (desire), as it implies an immediate, critical need .

• The speaker claims to have come to address this “galgeup” of humanity .

  • This suggests a critical moment in history requiring immediate spiritual intervention .

4.4 Quiz

1. According to the text, what transforms coal into a diamond?
   a) Pressure
   b) Heat
   c) Order
   d) Time
   (c)

2. Karl Marx’s quote on the Humboldt University wall suggests that philosophers should focus on ____ the world.
   a) interpreting
   b) changing
   c) observing
   d) preserving
   (b)

3. What is the term for a state of extreme urgency, where time is running out?
   a) Galjeung
   b) Galmang
   c) Galgeup
   d) Jingjo
   (c)

Chronology / Timeline

Year/Time	Event	Reason/Key Summary
1950년 1월 1일	허경영’s birth	Born under Jungnang Bridge in Jungnang-dong, connecting East and West, symbolizing a unified field .
1950년 6월 22일	허경영’s father’s execution	Occurred 6 months after 허경영’s birth .
Early life	허경영’s mother’s unique passing	She performed five bows to 허경영, instructing relatives to treat him similarly, then passed away after stating someone had come to take her .
Early life	허경영’s unique healing ability	Women who breastfed him found their ailments cured, leading to local rumors .
2025년 1월 5일	First Sunday Lecture of the New Year	허경영 delivers a lecture at Sky Palace .
2023년 7월 13일	Background Hee’s property blessing	허경영 blessed a property for sale .
2023년 7월 15일	Background Hee’s property sold	The property was sold two days after the blessing, despite a stagnant market .
2023년 12월 23일	Geumjin’s car speed display malfunction	The car’s speed display stopped working .
2023년 12월 24일	Geumjin’s car speed display fixed	After chanting “Gwangchae Daehwa,” the display worked again the next morning .

Geographical and Spiritual Significance

1. Korean Peninsula’s Unique Geography

• The Korean Peninsula is described as a “penis-like” landform, connected to the continent via Baekdusan, symbolizing strength and connection .
• This connection allows for the flow of energy and the emergence of famous mountains like Geumgangsan and Odaesan .

2. Seoul’s Mountainous Layout and Feng Shui

• Baekdusan’s Descent: The Baekdusan mountain range descends and splits, forming the landscape around Seoul .
• Seoul’s “Stomach”: Seoul is metaphorically located at the “stomach” area of this human-like mountain range .
• Key Mountains and Their Roles:
  • Bugaksan: The main mountain behind Gyeongbokgung Palace .
  • Inwangsan & Muhaksan: Represent the “White Tiger” (Baekho), symbolizing female power. Their height suggests that if the palace is built facing south, the queen’s family (처갓집) would gain excessive influence .
  • Naksan: Represents the “Blue Dragon” (Cheongnyong), symbolizing male power. It is described as weaker than the Baekho, indicating a potential imbalance .
• Historical Debate on Palace Orientation:
  • Muhakdaesa’s View: Advocated building the palace facing east (towards Japan/America) to strengthen the “Blue Dragon” and weaken the “White Tiger,” ensuring the king’s authority .
  • Jeong Do-jeon’s View: Advocated building the palace facing south, with Bugaksan as the main mountain, which ultimately led to his demise .
• Baekdusan’s Lineage: A “genealogy” of mountains descending from Baekdusan is presented, with Goryeongsan being the 7th generation and Bugaksan the 10th .

3. Spiritual Geography of Seoul’s Rivers

• Samgaksan (Mt. Samgak): Seen as the figure of Jesus crucified, with Baegundae representing his crown of thorns .

• Dobongsan (Mt. Dobong): Its 12 peaks symbolize Jesus’ 12 disciples, weeping tears that flow into Uicheon (Cow’s Tear Stream) .

• Suraksan (Mt. Surak): Its 10 peaks symbolize Sakyamuni’s 10 disciples, whose tears flow into Sanggyecheon (Heavenly Stream) .

• Jungnangcheon (Jungnang Stream): Formed by the confluence of Uicheon and Sanggyecheon, symbolizing the tears of both Eastern and Western spiritual traditions .

• Jungnanggyo (Jungnang Bridge): The place where 허경영 was born, signifying his role in uniting East and West and holding the “unified field” .

  Significance & Lessons

1. The Importance of a “Good Death”

• Life’s ultimate mission is to prepare for a “good death”, one that is dignified and leaves a positive legacy for one’s children .
• A “good death” involves preparing for the afterlife, which followers of 허경영 are said to have perfectly prepared for .
• The manner of death reflects one’s life, with positive signs like butterflies and good weather indicating a life well-lived .

2. Critique of Traditional Religion and Philosophy

• Karl Marx’s Critique: 허경영 references Karl Marx’s famous quote, “Philosophers have hitherto only interpreted the world in various ways; the point is to change it,” to critique traditional religions .
• Religion’s Failure to Transform: He argues that religions have only interpreted scriptures, failing to bring about a “paradise on earth” and instead leading to a fallen world filled with conflict .
• 허경영’s Role as a Transformer: In contrast, 허경영 presents himself as the Messiah who actively changes the world, offering direct “visas to heaven” and resolving human “longing” and “conflict” through action, not just interpretation .

3. The Nature of Reality and Existence

• Relativity of Size: Concepts of “big” and “small” are relative and only exist when there is a basis for comparison .
• Human Body as a Universe: The human body is an infinite universe for microorganisms like viruses, which navigate its complex systems like highways .
• Fractal Nature of Existence: The universe operates on a fractal principle, where patterns repeat at different scales, and souls continuously seek new “hosts” or “fractals” after death .
• “Heaven Has No Form or Substance”: Drawing from the Samil Sango, 허경영 states that heaven, as an infinite space, has no physical form or substance, consisting only of fundamental elements like oxygen, hydrogen, nitrogen, and carbon .
• Creator and Created are One: The creator is the created, and the created is the creator, illustrating a cyclical and interconnected nature of existence where everything is a manifestation of the divine .

4. The Problem of “Urgency” (Galeup)

• Humanity is currently suffering from “Galeup” (갈급), a state of extreme urgency and desperate need, beyond mere “thirst” (galjeung) or “longing” (galmang) .

• This “Galeup” encompasses financial struggles, family concerns, and the pressures of modern life .

• 허경영 claims to have come to resolve this “Galeup” for humanity .

  Other Useful Information

1. Sky Palace and Its Offerings

• Location: Sky Palace (하늘궁) is a sacred site where the energy of Baekgong (백공) gathers, believed to change one’s luck and destiny .
• Sunday Lectures: 허경영 delivers lectures every Sunday .
• Bulloyu (Elixir Milk): Milk with 허경영’s name or photo is believed to prevent spoilage and strengthen both mind and body .
• Anbang Gwangcheon Baekgongju (Anbang Spring Water): Spring water from Sky Palace’s Mogwon is believed to have various beneficial effects .
• Blessings and Nameplates: 허경영 offers blessings and Baekgong nameplates (명패) to prepare for the afterlife and resolve karmic issues .
• Pre-birth Blessings: Blessings can be given to unborn children to ensure a healthy birth and resolve any negative karma with parents .

2. CBDC (Central Bank Digital Currency)

• Function: CBDC is a payment method that simplifies financial transactions, especially for interbank and international transfers, making them faster .
• Not a True Currency: 허경영 clarifies that CBDC is not a true currency but a settlement tool, similar to cryptocurrencies .
• Risks: He warns against the risks of over-simplifying financial transactions, as a single mistake could lead to losing all assets .

3. The Nature of Ghosts and Memory

• Ghosts Remember Past Lives: Ghosts retain memories of their past lives, which can be a source of suffering when they witness changes in their former lives or loved ones .
• Humans Forget Past Lives: Humans do not remember past lives, but 허경영 claims he can reveal them through “angels” .
• Trauma and Memory: Traumatic experiences can create long-lasting memories that profoundly affect individuals .

4. Extraterrestrials and Spiritual Phenomena

• No Extraterrestrial Possession: 허경영 dismisses the idea of extraterrestrials possessing human souls, stating that such phenomena are usually attributed to local spirits or mental illness .
• Mass Invariance: He explains that the law of mass invariance applies to the human body, meaning that an additional entity (like a spirit) would disrupt the body’s natural balance, leading to mental disorders .

5. Interpretation of Luke 16 (Parable of the Dishonest Steward)

• “Make friends for yourselves by means of unrighteous wealth”: 허경영 interprets this as an encouragement to engage in commerce and expand one’s influence (make friends) through business, even if profit-making is seen as “unrighteous” .
• Steward’s Wisdom: The steward’s actions, though seemingly dishonest, are praised for their shrewdness in securing future support, akin to investing talents rather than burying them .
• Business as a Necessary “Unrighteousness”: He argues that profit-making, while not “righteous” in a strict sense, is a necessary part of worldly affairs, and those who engage in it wisely are rewarded .

Speaker Profile

Heo Kyung-young | Speaker at Sky Palace Sunday Lecture | Addresses topics across science, politics, history, economics, humanities, society, art, philosophy, religion, and truth .

Key Discovery & Topic
The lecture discusses the spiritual significance of geographical features in Korea, particularly around Seoul, interpreting them through religious and philosophical lenses . It also explores the nature of life and death, emphasizing the importance of preparing for a “good death” and the concept of “unified field” .

Glossary
Bulloyu (불로유): Milk that does not spoil when “Heo Kyung-young” is written on it or his photo is attached, believed to strengthen mind and body .
Baekgongju (백공주): A special spring water from Sky Palace Morgan, believed to have various beneficial effects on the body .
Unified Field (통일장): A concept sought by Einstein, presented as being demonstrated by Heo Kyung-young’s divine nature .
Haegwangbanjo (해광반조): A concept of continuous self-reflection .
A-gong (아공): The emptiness of self .
Beop-gong (법공): The emptiness of phenomena .
Gae-gong (개공): The emptiness of everything .
Gal-geup (갈급): A state of urgent need or desperation, beyond mere thirst (gal-jeung) .

Logical/Historical Flow of Theory
Introduction to Sky Palace and Divine Powers: The lecture begins by welcoming attendees to Sky Palace, a place where one’s luck and destiny can change . It introduces “Bulloyu” and “Baekgongju” as manifestations of divine power, demonstrating the “Unified Field” sought by Einstein .
Geographical Interpretation of Korea: The speaker details the mountain ranges of Korea, tracing them from Baekdusan through famous peaks like Geumgangsan, Seoraksan, Odaesan, Yongmunsan, Gamaksan, Goryeongsan, Dobongsan, Samgaksan, and Bugaksan, interpreting their lineage and significance .
Seoul’s Feng Shui and Religious Symbolism: Seoul’s geography is analyzed as a human-like form, with specific mountains representing body parts and symbolic figures . Samgaksan is depicted as Jesus crucified, with Dobongsan’s 12 peaks representing his 12 disciples, and the flowing Uicheon (Cow’s Tear Stream) symbolizing their tears . Suraksan’s 10 peaks are linked to Buddha’s 10 disciples, with their tears forming the Sanggyecheon stream .
The Speaker’s Birthplace and Universal Connection: The confluence of these two streams (Uicheon and Sanggyecheon) forms Jungnangcheon, where the speaker was born in Junggok-dong, symbolizing a connection between East and West, and a “Unified Field” .
The Importance of a “Good Death”: The lecture shifts to the human condition, emphasizing that from birth, humans are striving for a “good death” . The speaker recounts his mother’s unique and dignified passing, highlighting the importance of preparing for death .
Critique of Traditional Religion and Philosophy: The speaker criticizes traditional religions for merely interpreting scriptures without practical action, drawing parallels to Karl Marx’s critique of philosophy . He argues that true spiritual leadership involves direct action to alleviate human suffering and provide solutions, rather than just theoretical explanations .
The Concept of “Gal-geup” (Urgent Need): The current human condition is diagnosed as “gal-geup,” a state of urgent desperation beyond simple thirst . The speaker presents himself as the solution to this “gal-geup,” offering blessings and spiritual guidance to resolve these urgent needs .

Other Useful Information
Sky Palace Events: The Sky Palace hosts Sunday lectures and events for communication .
Offerings: Attendees offer orchid pots as a sign of gratitude .
Blessings: Blessings can be given to unborn children, potentially resolving negative karma and preventing future difficulties .
Interpretation of Biblical Passages: The speaker interprets Luke 16 (the parable of the dishonest manager) as an endorsement of engaging in commerce and making profits, even if it’s seen as “unrighteous mammon,” to expand influence and contribute to society .
Critique of Karl Marx: Karl Marx’s philosophy, which aimed to change the world and create a “heaven,” is presented as having ultimately led to “hell” in practice (e.g., North Korea) . This is used to highlight the difference between theoretical interpretation and practical action .
The Speaker’s Role: The speaker asserts his role as a messiah who provides practical solutions and direct “visas to heaven,” contrasting with traditional religious leaders who only interpret scriptures .
Miraculous Events: Testimonies of miraculous events, such as a house selling quickly after receiving a blessing and a car’s speedometer fixing itself, are shared .
Sky Palace Songs: Promotional songs for Sky Palace, including “Baekgong Station” and “Sky Palace Bullo-su,” are performed .

Supporting Evidence
Luke 16 (Biblical passage)
Karl Marx’s quote on philosophy (from Humboldt University)

Basic Information

Lecture session and date: 388th Haneulgung Sunday Lecture, January 5, 2025
One-sentence main theme or title summary: Teacher Heo Kyung-young elucidates the profound significance of preparing for a beautiful death, the cosmic interconnectedness of all existence, and the urgent spiritual “thirst” (galgeup) of humanity, emphasizing his role in providing practical solutions beyond mere interpretation.
Location: Haneulgung (Wooyeongji, Sipseungji)
Total duration and 3–5 key timestamps with brief descriptions of important segments:
Welcome and opening remarks, emphasizing Haneulgung as a sacred place where destiny changes.
Discussion on the geographical and spiritual significance of Korea’s mountains (Baekdusan to Bugaksan) and their connection to historical figures and spiritual symbolism.
The profound importance of preparing for a “good death” and the unique circumstances of Teacher Heo’s mother’s passing, including her bowing to him.
Explanation of the universe as a fractal system, the relative nature of size, and the concept of “Hae Gwang Ban Jo” (reflecting light back), connecting it to the human body as a universe for microorganisms.
Interpretation of biblical passages (Luke 16) regarding “unrighteous mammon” and the critique of traditional religious interpretations versus practical action, drawing parallels with Karl Marx’s philosophy.

2. Core Messages
   The Ultimate Purpose of Life is to Prepare for a Good Death:
   “We are born to prepare for the best way to die.”
   Life’s true mission is to prepare for a dignified and blessed passing, ensuring one’s spiritual journey is complete and free from regret, unlike those who face neglect or spiritual wandering after death.
   All Existence is Interconnected and Relative, Forming a Fractal Universe:
   “The universe is a fractal system; what is large to one is small to another, and vice versa.”
   The human body itself is a vast universe for microorganisms, illustrating that concepts of size and existence are relative and interconnected, reflecting a complex, self-replicating cosmic design.
   Traditional Religious Interpretations are Insufficient; Practical Action and Transformation are Key:
   “Until now, religions have only interpreted scriptures, but the Messiah comes to show the reality.”
   Mere interpretation of scriptures, like Karl Marx’s theories, has failed to bring about a true paradise; instead, it has often led to suffering. The true role of a divine being is to enact real change and provide direct solutions for humanity’s spiritual and material “thirst.”
   Humanity Suffers from “Galgeup” (Urgent Spiritual Thirst), Requiring Immediate Divine Intervention:
   “You are suffering from a disease called ‘galgeup’ (urgent thirst).”
   Beyond simple “galjeung” (thirst for water), humanity faces an urgent, profound spiritual and material “galgeup” – a desperate need for solutions to pressing life problems that traditional means cannot address. Teacher Heo’s presence is a direct response to this urgent need.

3. Detailed Summary

The Sacred Geography of Korea and the Significance of Haneulgung
Main assertions and explanations: Haneulgung is described as a “Sipseungji Wooyeongji” (a blessed land of ten victories and five blessings) where the energy of Baekgung (White Palace) converges, capable of transforming one’s fate. The Korean peninsula’s unique geographical features, particularly its mountain ranges originating from Baekdusan, are presented as a living, spiritual entity resembling a human body or a horse. The specific lineage of mountains from Baekdusan down to Bugaksan is detailed, with each mountain representing a generation or a specific spiritual significance.
Analogies, examples, biblical/scientific/historical references used: The Korean peninsula is likened to a “penis” (peninsula) connected to the continent, symbolizing strength and vitality. The mountains are described as a “genealogy” or “family tree,” with specific peaks like Goryeongsan being the “great-grandfather” of Bugaksan.
Practical message or application: Understanding this sacred geography helps followers appreciate the divine significance of their land and Haneulgung as a central point of spiritual power.

The Profound Importance of a “Good Death” and Teacher Heo’s Mother’s Passing
Main assertions and explanations: The ultimate purpose of human life is to prepare for a “good death,” which is the most challenging and significant task. A good death ensures dignity and a blessed transition, contrasting with those who face neglect or spiritual wandering. Teacher Heo recounts the extraordinary circumstances of his mother’s passing, including her five bows to him and her serene departure, which deeply impacted the community and hinted at his divine nature.
Analogies, examples, biblical/scientific/historical references used: The narrative of his mother’s death serves as a powerful example of a “good death,” demonstrating spiritual preparation and recognition of his divine status. The story of monks preparing for their own passing and seeking worthy disciples to perform their funeral rites (e.g., building a stupa) is used to illustrate the importance of this preparation.
Practical message or application: Followers are encouraged to prepare for their own beautiful death through blessings, Baekgung nameplates, and acts of charity, ensuring a peaceful transition and a joyful reunion in the afterlife.

The Cosmic Landscape of Seoul and Teacher Heo’s Birthplace
Main assertions and explanations: Seoul’s geography is imbued with profound spiritual symbolism, particularly the mountains surrounding it. Samgaksan is depicted as Jesus crucified, with Dobongsan’s twelve peaks representing his twelve disciples, and the flowing Uicheon (Cow’s Tear Stream) symbolizing their tears. Suraksan’s ten peaks represent Buddha’s ten disciples, with their tears forming the Sanggyecheon. These two streams converge at Junggok-dong, Teacher Heo’s birthplace, symbolizing the unification of Eastern and Western spiritual traditions.
Analogies, examples, biblical/scientific/historical references used: Specific mountains are personified as religious figures and their disciples, with natural features like streams symbolizing their tears. The name “Jungnangcheon” (Middle Tear Stream) is interpreted as the convergence of three streams: Jesus’s tears, Buddha’s tears, and the tears from heaven, signifying a universal spiritual confluence.
Practical message or application: This detailed explanation of his birthplace reinforces Teacher Heo’s role as a unifying figure, embodying the essence of both Eastern and Western spiritual traditions, and the “unified field” sought by Einstein.

The Fractal Nature of the Universe and the Illusion of Size
Main assertions and explanations: Concepts of “big” and “small” are entirely relative, dependent on the observer’s perspective. The universe operates on a fractal principle, where patterns repeat at different scales. The human body is a vast universe for microorganisms, which perceive it as an abundant space with “highways” (nerves, blood vessels, lymphatic system) for travel. This perspective highlights the vulnerability of the human body to microscopic invaders and the constant struggle for survival at all scales.
Analogies, examples, biblical/scientific/historical references used: The example of parasites invading the human brain illustrates how a tiny entity can dominate a larger one. The comparison of humans viewing Earth from space as a “speck of dust” to microorganisms viewing the human body as their universe emphasizes relativity. The ancient Korean scripture, Samil Singo, is cited for its philosophical assertion that “heaven has no form or substance,” aligning with the idea of an infinite, formless reality beyond human perception.
Practical message or application: This teaching encourages a broader, more humble perspective on existence, recognizing the interconnectedness and relative nature of all things. It also underscores the importance of physical and spiritual purity to maintain the “universe” of one’s body.

Critique of Traditional Religion and the Role of the Messiah
Main assertions and explanations: Traditional religions, like the philosophies of Karl Marx, have primarily focused on interpreting texts rather than enacting real change. This has led to a world still plagued by suffering and conflict, despite promises of paradise. The Messiah’s role is not to interpret but to transform the world through direct action, providing practical solutions and granting access to heaven.
Analogies, examples, biblical/scientific/historical references used: The parable of the “unrighteous mammon” from Luke 16 is reinterpreted: “unrighteous mammon” refers to the inherent “unrighteousness” of commerce (profit-making), but it is necessary for growth and expansion, akin to investing talents. Karl Marx’s famous quote about philosophers interpreting the world, but the point being to change it, is used to critique religions that only interpret scriptures without bringing about actual paradise.
Practical message or application: Followers are urged to move beyond mere intellectual understanding of spiritual texts and engage in practical actions, such as receiving blessings and actively participating in Haneulgung’s mission, to bring about real transformation in their lives and the world.

Humanity’s “Galgeup” (Urgent Thirst) and Teacher Heo’s Solution
Main assertions and explanations: Humanity is currently suffering from “galgeup,” an urgent and profound spiritual and material thirst that goes beyond simple physical “galjeung” (thirst). This “galgeup” manifests as desperate needs for financial stability, family well-being, and relief from pressing life problems. Teacher Heo emphasizes that he has come precisely to address this urgent “galgeup,” not just to quench a simple thirst.
Analogies, examples, biblical/scientific/historical references used: The analogy of a deer in the desert, instinctively seeking water when “galjeung” (thirst) strikes, is used to differentiate it from “galgeup,” which implies a more complex and urgent set of needs.
Practical message or application: By receiving blessings and attending Haneulgung, individuals can overcome their “galgeup,” find peace, and experience a profound sense of fulfillment, leading to a state where worldly concerns diminish in significance.

4. Key Quotes Collection
   “Welcome to Haneulgung, the Sipseungji Wooyeongji, where the energy of Baekgung, 12 billion light-years away, gathers, and your luck and destiny begin to change when you step on it.” (During the welcome address, emphasizing Haneulgung’s spiritual power.)
   “If you write Heo Kyung-young on all substances, they do not rot.” (Explaining the power of his name and the concept of Bulloyu.)
   “Einstein sought the unified field, and the Shin-in (divine being) has shown it.” (Connecting his teachings to scientific quests for ultimate truth.)
   “The most important thing is how to die beautifully in front of your children.” (During the explanation of life’s ultimate purpose.)
   “We are born to prepare for the best way to die.” (Emphasizing the core mission of human existence.)
   “The last moments are so important.” (Referring to the significance of one’s passing.)
   “You are blessed because you came to Haneulgung; you have made perfect preparations for the afterlife.” (Assuring followers of their spiritual security.)
   “Samgaksan is the form of Jesus crucified, and Dobongsan is the twelve disciples.” (Explaining the spiritual geography of Seoul.)
   “The entire space is creation, and these creators are also creatures, and creatures are also creators.” (During the discussion of the fractal universe and the nature of creation.)
   “Heaven has no form or substance.” (Citing the Samil Singo to describe the ultimate nature of reality.)
   “I tell you, make friends with unrighteous mammon, so that when it fails, they may receive you into eternal dwellings.” (Quoting Luke 16, reinterpreted as a call to engage with the world.)
   “Until now, philosophers have only interpreted the world in various ways; however, the important thing is to change the world.” (Quoting Karl Marx, applied to the critique of traditional religion and his own mission.)
   “You are suffering from a disease called ‘galgeup’ (urgent thirst).” (Diagnosing humanity’s current spiritual and material condition.)
   “The Messiah is the one who solves both conflict and yearning simultaneously.” (Defining his role in addressing humanity’s deepest needs.)

5. Text-Based Mind Map Structure
   Central Node: Teacher Heo Kyung-young’s Teachings on Life’s Purpose, Cosmic Reality, and Divine Intervention for Humanity’s Urgent Needs
   Level-1: The Ultimate Purpose of Human Life
   Preparation for a “Good Death”
   Most challenging and significant task
   Ensures dignity and blessed transition
   Contrasts with spiritual wandering and neglect
   Teacher Heo’s Mother’s Example
   Extraordinary passing, bowing five times to him
   Demonstrated spiritual preparation and recognition of his divine status
   Impacted the community, hinting at his unique nature
   Practical Application for Followers
   Blessings and Baekgung nameplates for afterlife preparation
   Acts of charity and good deeds
   Aim for a beautiful, peaceful transition
   Level-1: Sacred Geography and Divine Manifestation
   Haneulgung as a Sipseungji Wooyeongji
   Concentration of Baekgung energy
   Transforms destiny and luck
   Spiritual Symbolism of Korean Geography
   Baekdusan to Bugaksan mountain range as a living entity
   Seoul’s mountains (Samgaksan, Dobongsan, Suraksan) as religious figures and disciples
   Jungnangcheon as the convergence of tears (Jesus, Buddha, Heaven)
   Teacher Heo’s Birthplace
   Junggok-dong as the nexus of Eastern and Western spiritual traditions
   Symbolizes his role as a unifying figure and the “unified field”
   Level-1: The Fractal Universe and Relativity of Existence
   Relative Nature of Size and Existence
   “Big” and “small” are observer-dependent
   Universe operates on fractal principles, patterns repeat at scales
   Human Body as a Microcosm
   A vast universe for microorganisms (viruses, parasites)
   Internal systems (nerves, blood, lymph) as “highways”
   Vulnerability to invasion and constant struggle for survival
   Philosophical Insights from Samil Singo
   “Heaven has no form or substance”
   Creator and creature are interconnected and interchangeable
   Implications for Human Understanding
   Encourages humility and a broader perspective
   Highlights the complexity and mystery of creation
   Level-1: Critique of Traditional Religion and the Messiah’s Role
   Failure of Interpretation-Based Religions
   Focus on interpreting scriptures rather than enacting change
   Resulted in a world of suffering, not paradise
   Parallels with Karl Marx’s critique of philosophy
   Reinterpretation of “Unrighteous Mammon” (Luke 16)
   “Unrighteous mammon” refers to the inherent “unrighteousness” of commerce/profit
   Necessary for growth and expansion, like investing talents
   Encourages engagement with the world for greater good
   The Messiah’s Mission: Transformation through Action
   Not to interpret, but to change the world
   Provides practical solutions and direct access to heaven
   Addresses humanity’s “galgeup” (urgent thirst) directly
   Level-1: Humanity’s “Galgeup” (Urgent Spiritual Thirst)
   Definition of “Galgeup”
   More profound and urgent than simple “galjeung” (thirst)
   Encompasses desperate needs for financial stability, family, and life problems
   A “disease” afflicting all humanity
   Teacher Heo’s Role in Addressing “Galgeup”
   His arrival is a direct response to this urgent need
   Provides solutions that transcend traditional religious or worldly means
   Path to Resolution
   Receiving blessings and attending Haneulgung
   Leads to peace, fulfillment, and diminished worldly concerns

6. Historical / Doctrinal Connections
   This lecture by Teacher Heo Kyung-young deeply connects with and builds upon his established teachings, particularly his divine-human theory, the principles of immortality, and the practical application of his blessings.

Divine-Human Theory and Messiahship: The lecture strongly reinforces his identity as the Shin-in (divine being) and Messiah. His mother’s bowing to him at her death and the spiritual interpretation of his birthplace as the convergence of Eastern and Western religious figures’ tears directly support his claim as the unifier of all religions and the ultimate authority. This aligns with his consistent teaching that he is the one who brings the “unified field” that Einstein sought .
Immortality Principles and the Afterlife: The emphasis on preparing for a “good death” and the assurance that Haneulgung followers have “perfect preparations for the afterlife” are central to his teachings on immortality. The concept of Baekgung (White Palace) as the ultimate destination is implicitly linked to these preparations, as followers receive blessings and nameplates to secure their place. The discussion of ghosts remembering past lives and the human inability to do so, further elaborates on the nature of the soul and its journey.
Critique of Traditional Systems: His reinterpretation of biblical parables (e.g., “unrighteous mammon” from Luke 16) and his direct comparison of traditional religions to Karl Marx’s failed utopian theories are consistent with his long-standing critique of existing political, economic, and religious systems. He consistently argues that these systems have only interpreted the world, not transformed it, leading to humanity’s current “galgeup” (urgent thirst) .
Practical Application of Blessings and Energy: The testimonials about immediate physical and financial miracles (e.g., property sale, car repair) directly demonstrate the power of his blessings and the “energy” he transmits. This reinforces the practical, tangible benefits of following his teachings, moving beyond abstract faith to concrete results. The idea of pre-blessing a future child to clear karmic debt is a novel application of his blessing power, extending it into the future and addressing ancestral karma.
Fractal Universe and Cosmic Consciousness: The explanation of the universe as a fractal system where “big” and “small” are relative builds on his broader cosmic worldview, which posits an interconnected reality beyond human perception. This deepens the understanding of his “unified field” concept, showing how divine principles operate at all scales of existence.
Newly Emphasized Points: The concept of “galgeup” (urgent thirst) is particularly highlighted as the primary reason for his urgent intervention in the current era. While he has always addressed human suffering, framing it as a specific “disease” of “galgeup” provides a new, urgent diagnostic lens. The detailed spiritual geography of Seoul and its connection to major religious figures also receives significant emphasis, grounding his universal mission in a specific, divinely ordained location.

7. Action Items & Blessing Guidance
   Prepare for a Beautiful Death: Actively engage in spiritual preparation for one’s passing by receiving blessings, obtaining Baekgung nameplates, and performing acts of charity. This ensures a dignified transition and a blessed afterlife.
   Utilize Pre-Blessings for Future Generations: For those planning to have children, consider receiving a pre-blessing for the unborn child. This can help clear any potential karmic debts or negative “upjang” (karma) the child might carry, ensuring a healthier and more harmonious life.
   Focus on Practical Transformation, Not Just Interpretation: Move beyond merely interpreting religious texts or philosophical ideas. Instead, actively apply Teacher Heo’s teachings in daily life to bring about tangible changes and solutions to personal and global challenges.
   Address “Galgeup” through Haneulgung: Recognize and address the “galgeup” (urgent spiritual and material thirst) in one’s life by attending Haneulgung sessions, receiving blessings, and partaking in the spiritual water (Gwangcheon Bulloyu). This is the direct path to resolving urgent life problems and finding inner peace.
   Maintain Unwavering Faith and Trust: Cultivate complete trust in Teacher Heo’s abilities and teachings, avoiding doubt or seeking “luck” without genuine understanding. His power operates systematically and rationally, leading to verifiable results for those who believe sincerely.

8. One-Sentence Overall Summary
   Teacher Heo Kyung-young’s lecture underscores that life’s ultimate purpose is to prepare for a beautiful death, reveals the fractal and relative nature of the universe, critiques traditional religions for their failure to enact real change, and positions his divine intervention as the urgent solution to humanity’s profound spiritual and material “galgeup.”

This excerpt note captures the essence of Heo Kyung-young’s Sunday lecture at Sky Palace on January 5, 2025. It focuses on his unique perspectives on life, death, and the spiritual world, as well as his interpretations of religious texts and societal issues. The note highlights his claims of divine power and his vision for humanity’s future.

The Philosophy of Life and Death

The Ultimate Goal of Life: Dying Well
Heo Kyung-young presents a contrarian view that the ultimate purpose of human life is not merely to live well, but to die well. This perspective is striking because it reframes our entire existence around the preparation for our final moments, emphasizing the importance of leaving a dignified and peaceful legacy. It challenges the conventional focus on worldly achievements and instead directs attention to the spiritual and relational aspects of our departure.

우리 인간이 태어난 순간부터 우리는 무엇을 위해서 최고의 노력을 하고 있느냐? 우리가 무엇을 위해서 최고의 노력을 하고 있지? 아니, 태어나자마자 우리에게 메시지가 딱 주어지는 거야, 아니야. 태어나자마자 가장 잘 죽는 법, 이게 우리의 사명이야.
From the moment we are born, what is the ultimate effort we are making? What is the ultimate effort we are making? No, as soon as we are born, a message is given to us. No. The best way to die as soon as we are born, this is our mission.

어떻게 하면 자식 앞에 아버지답게 죽느냐, 어머니답게 돌아가느냐, 이게 제일 어려운 문제야.
How to die like a father in front of your children, how to pass away like a mother, this is the most difficult problem.

그러니까 어떻게 하면 자식 앞에 복 있게 죽느냐, 알겠죠?
So, how to die blessedly in front of your children, understand?

그래서 우리는 딱 태어나는 순간부터 죽음을 향해서 질주하는 거예요.
So, from the moment we are born, we are racing towards death.

그 죽음이라는 그 문제를 해결하고 죽어야 되는 거야. 참 신기하죠? 어, 그럼 우리는 왜 사느냐? 잘 죽기 위해서 산다.
We have to solve the problem of death before we die. Isn’t that amazing? So, why do we live? We live to die well.

The Significance of the Final Moments
Heo Kyung-young emphasizes that the last moments of life are incredibly significant, not just for the dying individual but also for those around them. He shares a personal anecdote about his mother’s death, which he describes as unique and impactful, leaving a lasting impression on those who witnessed it. This highlights his belief that a person’s final departure can be a powerful testament to their life and spiritual state.

어쨌든 이, 이 마지막 모습이 그렇게 중요한 거야.
Anyway, this, this last appearance is so important.

어, 우리 어머니는 돌아가는 모습이 그게 마지막이지만, 여러분들의 돌아가는 모습을 한번 생각해 봐.
My mother’s passing was her last moment, but think about your own passing.

어, 그 여러분은 그 생사 초월한 여성의 모습을 못 봤어, 말도 마세요. 음, 그렇게 아름다울 수가 없는 거야, 알았죠?
You haven’t seen the image of a woman who transcends life and death, don’t even talk about it. Hmm, it can’t be that beautiful, understood?

Signs and Omens of Death
Heo Kyung-young discusses “징조 (jingjo)” or “전조 (jeonjo)” (omens or premonitions) related to death and funerals. He suggests that natural phenomena, like rain at a funeral or the presence of butterflies, can be indicators of how a person lived and the spiritual state of their passing. This reflects a worldview where the spiritual realm actively interacts with the physical world, providing signs that can be interpreted.

그러니까 좋은 죽음은, 좋은 죽음이나 장례식은, 어 옛날 말로는 천지신명이 돕는 사람이 있고 막는 사람이 있어.
So, a good death, or a good funeral, in olden times, there are people whom the gods of heaven and earth help, and people whom they hinder.

그래서 이거는 그 자식들이 복을 못 친 거야. 아, 그래, 안 그래요? 그래서 같은 값이면 나비도 오고 벌도 오고 좋은 게 많으면 그건 좋은 현상이야.
So, this means the children couldn’t bring good fortune. Oh, isn’t that right? So, if it’s the same price, if butterflies and bees come, and there are many good things, that’s a good phenomenon.

어, 그러니까, 에, 그걸 우리는 다른 말로 징조라 그래. 징조, 또 전조라고도 해. 전조 현상이 안 좋다.
So, we call that, in other words, a ‘jingjo’ (omen). Jingjo, or ‘jeonjo’ (premonition). A jeonjo phenomenon is not good.

그건 뭐냐, 그 자식이 그 아버지와 인연이 보통이 아니야, 이게 될 일이야, 징조가 되는 자식이라.
What is that? That child’s connection with the father is extraordinary, this is destined to happen, a child who becomes an omen.

Spiritual Interpretations of the World

The Universe as a Fractal System
Heo Kyung-young presents a fascinating concept of the universe as a fractal system, where the macrocosm and microcosm mirror each other. He uses the analogy of the human body as a universe for viruses and bacteria, and how these tiny beings perceive our bodies as vast, complex worlds. This idea challenges our anthropocentric view and suggests a profound interconnectedness and relativity in existence.

그러니까, 이 크고 적은 것이 있나 없나? 없, 절대 크고 적다 말을 할 수가 없는 거야. 꼭 뭔가를 비교해야 크다 적다 할 수가 있지.
So, is there big and small or not? No, you can absolutely not say big or small. You can only say big or small if you compare something.

어, 바로 세균, 바이러스가 볼 때는 이 인체는 자기들의 우주야. 야, 이렇게 좋은 공간이 있었나.
Oh, from the perspective of bacteria and viruses, this human body is their universe. Wow, was there such a good space?

이 몸이 무한한 우주란 말이야. 세포들이 볼 때는 바이러스가 볼 때 그래, 안 그래?
This body is an infinite universe, you see. From the perspective of cells, from the perspective of viruses, isn’t that right?

이와 우주가 그렇단 말이야. 해강 반절을 해 보면 아공이 법공이야. 그러면 또 공만 법공이야. 또 일체가, 일체가 또 다 공이야, 개공이.
That’s how the universe is. If you do ‘haegang banjeol’ (reflection of light), ‘agong’ (emptiness of self) is ‘beopgong’ (emptiness of phenomena). Then only emptiness is beopgong. And all, all is also emptiness, ‘gaegong’ (universal emptiness).

그래서 이걸 프렉터, 프렉탈, 프렉탈, 이게 여기에서는 이 우류 시스템인데 이게 에서 보면 이건 또 조족 지혈이야.
So this is a fractal, fractal, fractal. Here, it’s a system of categories, but from this perspective, it’s just a drop in the bucket.

The Illusion of Reality and the Nature of “Heaven”
Heo Kyung-young delves into the philosophical concept of “천무형질 (cheonmu hyeongjil)” (heaven without form or substance), drawing from ancient Korean scriptures like Samil Singo. He argues that what we perceive as “heaven” or even physical reality is often an illusion or a relative construct. This challenges conventional religious and scientific understandings, suggesting a deeper, formless truth behind existence.

하늘은 하늘이라는 그 형질 자체는 없다는 거야. 하늘이라는 그 자체는 원래 존재하지 않는데요, 또 한 수 더 올라가서 그렇게 이야기하죠.
Heaven, the very substance of heaven, does not exist. Heaven itself does not originally exist, he says, going one step further.

천무 형질이나 하늘에는 하늘이라는 그런 형도 없고 질도 없다는 거야.
Heaven has no form or substance, meaning there is no such form or quality as heaven in the sky.

크고 작은 것이 대비되다 보니까 하늘이 끝이 없는 것이기 때문에 뭐 검은 하늘, 푸른 하늘, 뭐 화이트 헤븐, 하늘이 인간이 볼 수 있나, 없어요.
Because big and small are contrasted, and the sky is endless, whether it’s a black sky, a blue sky, or a white heaven, can humans see the sky? No.

이게 신한녀, 신이 전체가 전부 신의 분신이라는 거야. 맞는가, 아니야? 눈에는 없는데 이 자체가 신의 모습이고 창조자가, 창조자가 곧 피조물이요, 피조물이 곧 창조자가 되는 거야.
This is a divine woman, the entire deity is a manifestation of the deity. Is that right or not? It’s not visible to the eye, but this itself is the form of the deity, and the creator, the creator is the created, and the created is the creator.

The “Galgeup” (Urgency) of Modern Humanity
Heo Kyung-young introduces the term “갈급 (galgeup)” (urgent craving or desperate need) to describe the fundamental ailment of modern humanity. He differentiates it from mere “갈증 (galjeung)” (thirst), emphasizing that “galgeup” implies a lack of time and a desperate situation, encompassing financial, familial, and existential anxieties. He positions himself as the solution to this “galgeup,” offering spiritual remedies like blessings and “Baekgung” (Heavenly Palace) entry. This highlights his role as a spiritual leader addressing contemporary societal distress.

현재 우리는 뭐에 목말라 있냐면, 에, 갈급, 우리는 지금 돈에 갈급하고, 네, 막 급에 발아 있어.
What we are currently thirsty for is, uh, ‘galgeup’ (urgent craving). We are currently ‘galgeup’ for money, and, yes, we are desperate.

이거는 갈증이 목만 물만 챙기면 되지만, 이 급은 자식이 장가가는 것도 갈급하고, 맞아, 안 맞아? 맞아. 뭐, 그냥 월급도 안 올라가니까 갈급하고, 생활비는 달리고, 이게 갈급이 있어, 급이 큰 병이 되고 있어, 지금.
This ‘galjeung’ (thirst) only requires water, but this ‘geup’ (urgency) also includes the urgent need for a child to get married, isn’t that right? Right. And because salaries aren’t rising, there’s an urgent need, and living expenses are short, so there’s this ‘galgeup,’ and this ‘geup’ is becoming a big illness right now.

알겠죠? 그러니까 급하기 때문에 내가 온 거야. 알았죠? 여러분이 갈증 때문에 신인이 온 게 아니야.
Understood? So, I came because it’s urgent. Understood? The divine being didn’t come because you were thirsty.

여러분은 갈급이란 병에 걸려 있어. 네. 근데 나를 만나서 축복하고 맹하고 나면 갈급이 사라져.
You are afflicted with the disease of ‘galgeup’ (urgent craving). Yes. But if you meet me, receive blessings, and pledge, the ‘galgeup’ disappears.

Critique of Traditional Religion and the Role of a “Divine Being”

Religion’s Failure: Interpretation vs. Action
Heo Kyung-young offers a sharp critique of traditional religions, arguing that they have been too focused on interpreting scriptures rather than actively transforming the world. He draws a parallel with Karl Marx’s critique of philosophy, stating that just as Marx believed philosophy had only interpreted the world, religions have merely interpreted their texts, failing to create the “heaven on earth” they promised. This positions him as a figure who emphasizes practical action and tangible change over mere theological discourse.

지금까지 기독교는 성경을 해석만 했다는 거예, 해석. 그거를 이웃에 무식을 했다거나 뭐, 뭐 이게 뭐 저, 이렇게 많은, 그니까 지금까지의 칼 막스 이론처럼 지금까지의 종교가 결국 세상을 타락시켰다는 거야.
Up until now, Christianity has only interpreted the Bible, interpreted it. Whether it was ignorance towards neighbors or whatever, there were so many things, so like Karl Marx’s theory, religion up until now has ultimately corrupted the world.

어, 칼스가 천국 만들어 주겠다 그러고 지옥을 만들었다 이 말이야. 근데 이 종교도 맨 성경만 해석하고 불경만 해석해 었다가 세상은 타락하고 엉망이 돼 버렸다 거야, 맞지?
Oh, Marx said he would create heaven, but he created hell. And this religion, too, only interpreted the Bible and Buddhist scriptures, and the world became corrupt and a mess, right?

그니까 이거, 이 성경을 연구하고 검토하고, 이 아무 소용 없어. 그냥 목마른 자에게 물 주면 돼.
So, studying and examining this Bible, it’s useless. Just give water to the thirsty.

지금까지 종교 지자 다라는 인류를 행복하게 만든다고 해석해 왔을 뿐이다. 그래, 안 그래? 그런데, 그러나 중요한 것은 인류는 변화되지 않았다, 타락했다.
Up until now, religious leaders have only interpreted that they would make humanity happy. Isn’t that right? But, however, the important thing is that humanity has not changed, it has fallen.

지금까지 종교는 경전을 해석하는 것뿐이다, 해석해 왔을 뿐이야. 그걸 실천했다면 80억 원 낙원에 있어, 지금.
Up until now, religion has only interpreted scriptures, merely interpreted them. If they had practiced it, 8 billion people would be in paradise right now.

The “Divine Being’s” Role: Solving Human Problems
Heo Kyung-young asserts that a “신인 (sinin)” (divine being), like himself, does not merely interpret but actively solves humanity’s problems, such as “갈등 (galdeung)” (conflict) and “갈망 (galmang)” (yearning). He claims to offer direct solutions, like granting “visas to heaven,” rather than engaging in complex theological debates. This positions him as a direct, pragmatic intervener in human affairs, contrasting with the perceived ineffectiveness of traditional religious institutions.

그런데 신인이 왔을 때는 그 해석이 아무 무의미해. 네. 그냥 사람을 포옹해, 치유해 버리고, 그 사람들의 갈구하는 거, 갈구, 응, 그 사람의, 에, 갈구음, 그런 뭐라 그러나, 어, 그 사람들의 갈망을 풀어주는 거야.
But when a divine being comes, that interpretation becomes meaningless. Yes. They just embrace people, heal them, and fulfill their yearnings, their cravings, uh, their, uh, cravings, what do you call it, uh, they fulfill people’s desires.

어, 그리고 그 사람들의 또 뭘 해주냐, 갈등을 해소해 주는 거야. 인간의 과의 갈등, 이게 지금 현재 제 우리가 갈등하고 있는 거거든. 또 우리가 갈망하는 게 있어요, 간절히 원하는 거. 이거는 갈등, 우리가 지금 혼돈 시대 있잖아, 이 두 가지를 동시에 해결해 주는 자가 메시아요.
Oh, and what else do they do for people? They resolve conflicts. Conflicts between humans, this is what we are currently struggling with. And we also have yearnings, things we desperately want. This is conflict, we are in an era of chaos right now, and the one who solves these two simultaneously is the Messiah.

신인은 경전 해석에 매이는 아니야. 행동으로 천국으로 아예 비자를 줘버려, 그냥 딱딱. 얼마나 현실적이야.
A divine being is not bound by scriptural interpretation. They simply give visas to heaven through action, just like that. How realistic is that?

Character Profiles

• Heo Kyung-young | Speaker | Delivers Sunday lectures at Sky Palace, discusses spiritual and worldly matters, and claims to be a divine being.
• Lee Hae-yoon | Ambassador | Presented an orchid pot to Heo Kyung-young as a token of gratitude .
• Seo Jeong-yi Hyang-soon | Audience Member | Presented flowers to Heo Kyung-young, noted for being from Daegu .
• Heo Kyung-young’s Mother | Heo Kyung-young’s Mother | Gave birth to Heo Kyung-young, passed away in a unique manner, showing respect to her son .
• Choi Seon-woo | Questioner | Asked a question about Kairos’ evaluation in the context of Chronos’ time .
• Park Jeong-ho | Questioner | Asked about the introduction of Central Bank Digital Currency (CBDC) .
• Kim Byeong-ok | Questioner | Asked if unborn children can receive blessings in advance .
• Heo Jeong-suk | Questioner | Asked about the differences between signs, miracles, and wonders in the Bible .
• Kwon Seon-jin | Questioner | Asked if ghosts remember their past lives, unlike humans .
• Go Tae-hyun | Questioner | Asked about the existence of aliens living among humans, particularly in New York .
• Bae Kyung-hee | Testimonial Giver | Experienced a miraculous sale of her house after receiving a blessing from Heo Kyung-young .
• Geum Jin | Testimonial Giver | Experienced her car’s speedometer miraculously working again after chanting “Gwangchae Daehwa” .
• Kim Ji-hyun | Performer | Performed a promotional song for Sky Palace with a dance team .
• Kang Ok-gi | Performer | Performed a promotional song for Sky Palace .
• Shin Seong | Performer | Performed a promotional song for Sky Palace, also a male cheerleader .
• Sophia | Performer | Performed a promotional song for Sky Palace with an accompanying dance team .

Scene-by-Scene Summary

1 (00:00:00) Welcome and Opening Remarks

• Heo Kyung-young welcomes everyone to Sky Palace, a place where one’s fortune and destiny change upon stepping foot .
• He mentions that this is the first Sunday lecture of the new year .
• He talks about the miraculous properties of “Bulloyu” (immortal milk) and “Baekgongju” (white light water) which are said to strengthen people mentally and physically .
• He states that these phenomena prove his divinity and represent the unified field that Einstein sought .
• He announces the 388th Sky Palace event for communication with the divine .
• The audience is encouraged to give a round of applause .

2 (00:01:07) Orchid Pot Presentation

• An individual is present to offer an orchid pot to the divine .
• Ambassador Lee Hae-yoon presents a gratitude flower pot to the divine .
• Heo Kyung-young wishes everyone a happy new year .
• He then asks if there are more flower presenters, noting he didn’t receive one .
• He emphasizes the significance of being the first to offer flowers at the first Sunday lecture of 2025 .
• He encourages others to present flowers next time .
• He stresses that the intention behind the offering is what truly matters .
• Seo Jeong-yi Hyang-soon from Daegu is recognized as another person who offered flowers .
• He highlights the importance of being among the first to offer flowers on the first day of the year’s lectures .
• He notes that people from Japan and Daegu are clever for seizing such opportunities .
• He explains that out of 54 lecture days a year, the first flower presenters are easily remembered .
• He praises Lee Hae-yoon’s name, meaning “shining like the sea,” and her timing in presenting flowers on a historical day .

3 (00:04:50) Korean Geography and Feng Shui

• Heo Kyung-young discusses Korea’s geographical features, noting its three sides surrounded by sea and one side by a river .
• He explains that Korea is connected to the continent, unlike an island, through the Amnok River and Tumen River, with Baekdusan in between .
• He metaphorically refers to this connection as a “penis” or “peninsula,” giving Korea strength .
• He lists famous mountains in Korea, tracing a lineage from Baekdusan down to Bugaksan .
• He describes the branching of mountains from Baekdusan, forming a “octopus leg” shape, with Gyeongbokgung in the center .
• He explains the Taebaek Mountain Range and other mountain ranges that branch off .
• He likens the mountain ranges to a human body, with Seoul being the “stomach” .
• He details the feng shui of Seoul, identifying Bugaksan, Muhaksan, and Inwangsan .
• He explains that if the royal palace is built in a certain location, the queen’s family gains power due to the higher “female” mountains .
• He mentions powerful families like Gyeongju Chae and Pyeongsan Yun who surrounded the royal family .
• He identifies Naksan as the weak “left blue dragon” of the royal palace .
• He contrasts this with the strong “white tiger” represented by Inwangsan and Muhaksan .
• He explains that the palace’s orientation, facing south, was a compromise between King Taejo Yi Seong-gye and Muhak Daesa, who advocated facing east .
• He discusses the lineage of mountains from Baekdusan to Bugaksan, calling them “ancestors” .
• He explains the meaning of “Goryeongsan” (High Spirit Mountain) as a “great-great-grandfather” mountain .
• He further elaborates on the generational hierarchy of the mountains .

4 (00:22:50) The Art of Dying Well

• Heo Kyung-young states that from birth, humans strive to die well .
• He emphasizes the difficulty of dying with dignity before one’s children .
• He describes the potential shame and conflict that can arise if one is not prepared for death .
• He highlights the challenges of caregiving, especially for in-laws .
• He reiterates the importance of dying gracefully in front of one’s children .
• He recounts his mother’s unique passing, which left a strong impression on him even as a child .
• He explains that his mother’s final moments were significant and unusual .
• He asserts that life is a race towards death, and one must resolve the problem of death before dying .
• He states that the purpose of life is to die well .
• He describes the unfortunate fate of those who die without preparation, facing neglect and disrespect .
• He emphasizes that true saints prepare perfectly for their death .
• He mentions how monks in temples prepare for their cremation and the creation of a stupa .
• He talks about disciples who care for their masters until death, handling all their needs .
• He contrasts this with wandering monks who may not have a place to die .
• He states that those who come to Sky Palace are blessed because they are perfectly prepared for the afterlife .

5 (00:28:50) Heo Kyung-young’s Birthplace and Prophecy

• Heo Kyung-young describes his birthplace in Junggok-dong, near Jungnangcheon, which he interprets as “the river where tears flow from the middle” .
• He connects this to Samgaksan, which he says resembles Jesus crucified, and Dobongsan, which represents the 12 disciples weeping .
• He explains that the tears flowing from these mountains form Uicheon, meaning “cow’s tears,” symbolizing the tears of Jesus .
• He then describes Suraksan as representing Sakyamuni’s nirvana and his 10 disciples .
• He states that the tears from Sakyamuni’s disciples form Sanggyecheon, meaning “tears from heaven” .
• He explains that these two streams merge where he was born in Junggok-dong, symbolizing the connection between East and West .
• He interprets Jungnangcheon as the “river of tears flowing from the middle of East and West” .
• He claims that his birth at Jungnanggyo bridge signifies his role in unifying the world .
• He further explains that a third stream from Uijeongbu-si also merges, making Jungnangcheon a river of three tears: Jesus’, heaven’s, and Buddha’s .
• He mentions that his mother gave birth to him, and then the Korean War broke out, and his father died six months later .
• He connects the date of his father’s execution (June 22) to the date of the “Gwangcheon-su” (divine water) emergence (June 20) .
• He explains that the Gwangcheon-su pipe recently froze and burst, causing the water flow to weaken .
• He mentions that repairs are scheduled for Monday .
• He explains that the pipe cannot be buried deep underground, making it vulnerable to freezing .

6 (00:34:40) Heo Kyung-young’s Mother’s Passing

• Heo Kyung-young recounts his mother’s final days, where she refused food and locked herself in her room .
• He describes how she appeared to have passed away but then suddenly opened the door, surprising everyone .
• He explains that she asked for him, despite him being kept away due to fear of contagion .
• He describes his mother’s difficult life, including fleeing during the war with him as a baby .
• He recounts how his mother, after appearing to have died, opened the door and asked for him .
• He describes seeing his mother, who had changed into white clothes, combed her hair, and sat upright .
• He states that his mother then bowed to him five times in front of relatives, telling them to treat him the same way .
• He explains that this made the villagers fear him .
• His mother then asked everyone to leave, saying someone had come to take her .
• He recounts that after they left, she passed away .
• He mentions that his mother’s passing was unique, and she showed no signs of pain .
• He explains that after this, women in the village would try to breastfeed him, believing it would heal them, and he became healthier from it .
• He states that he cannot heal his own illness .
• He summarizes the lecture’s topics: his mother’s death, the feng shui of his birthplace, and his role .
• He reiterates the connection of Goryeongsan to Samgaksan and Dobongsan .
• He explains that the mountains descending from Goryeongsan are its “children” .
• He identifies Suraksan and Buramsan, connecting them to Buddhist and Christian religious symbolism .
• He emphasizes the predetermined nature of these geographical features and names .
• He urges the audience to remember his mother’s story, as she knew why she had to leave after giving birth to him .
• He explains that his mother’s bowing to him was a message to relatives not to treat him lightly as an orphan .
• He mentions that friends from LG and GS groups, who are now presidents and chairmen, cried when they saw him, remembering his childhood .
• He states that his father was very handsome, and he inherited his mother’s looks .
• He tells the audience that meeting him is a great fortune .
• He discusses spiritual concepts like “Simhaeng” (mind and action) and “Yeoyubudong” (unwavering state) .
• He introduces “Togye Banggwang” (earth emitting light) as a feng shui concept .
• He concludes the lecture .

7 (00:43:00) Q&A Session Introduction

• The host thanks Heo Kyung-young for the lecture .
• He emphasizes the importance of preparing for death, as discussed by Heo Kyung-young .
• He mentions that blessings, Baekgong nameplates, and charity help in preparing for a beautiful death .
• He describes a beautiful death as one where the dying person looks happy, as if waiting to meet someone .
• He states that Heo Kyung-young’s mother’s passing was beautiful, and everyone should strive for a beautiful death .

8 (00:44:00) Q&A: Butterflies and the Afterlife

• A question is asked about butterflies appearing to comfort grieving families .
• Heo Kyung-young explains that a good death or funeral is aided by heaven and earth .
• He contrasts this with bad omens like rain and water filling a grave, which indicate misfortune .
• He states that positive signs like butterflies and bees indicate a good phenomenon .
• He mentions that Sakyamuni passed away during spring when flowers bloomed and butterflies flew, symbolizing a “flower rain” .
• He explains that bad weather during a funeral is a “징조” (omen) or “전조” (precursor) of misfortune .
• He states that such omens are connected to a person’s karma .
• He discusses the concept of “종신 자식” (lifelong child) who is present at a parent’s death .
• He explains that a child’s absence at a parent’s death indicates a poor karmic connection .
• He clarifies that butterflies appearing are a good sign from nature, not necessarily the deceased’s soul .
• He warns against shamanistic interpretations of insects as ancestors .
• He states that good deeds lead to favorable natural phenomena .
• He mentions Sakyamuni’s birth in a beautiful garden with flowers and birds, not in a house .
• He explains that in India, women gave birth at their parents’ home, and Sakyamuni’s birth in a garden was unusual .
• He refers to legends of saints being born from unusual places like the side or an egg, distinguishing them from ordinary humans .

9 (00:50:00) Q&A: Kairos vs. Chronos and the Nature of Existence

• Choi Seon-woo asks about Kairos’ evaluation in contrast to Chronos’ time, emphasizing process over results .
• Heo Kyung-young explains that concepts like birth, death, size, and existence are only possible with a reference point .
• He uses the analogy of ants seeing humans as large, and viruses seeing humans as their universe .
• He describes how a single parasite can take over a human brain, causing immense suffering .
• He emphasizes the vulnerability of the human body to such invasions .
• He explains that from a virus’s perspective, the human body is a vast universe with “highways” like nerves and blood vessels .
• He mentions the lymphatic system as another pathway for viruses .
• He reiterates that size and scale are relative, and the human body is an infinite universe to its cells and viruses .
• He discusses the future of medicine, where nanorobots could enter the body to treat diseases .
• He suggests that such advanced surgeries would be very expensive .
• He predicts the end of dialysis and other current medical treatments with nano-technology .
• He references the “Samil Singo,” a Korean scripture, which states that the blue sky is not heaven, and heaven has no form or substance .
• He explains that heaven is merely space composed of four elements (oxygen, hydrogen, nitrogen, carbon), which are not visible .
• He states that the “Samil Singo” also says that everything is a manifestation of the divine, and the creator is the created, and vice versa .
• He explains that created beings (like flowers) also become creators, and humans create their own gods .
• He emphasizes the interconnectedness of creation and creator .
• He states that concepts of life, death, size, and existence are beyond human comprehension .
• He introduces “Haegwangbanjo” (reflecting light) as a concept of continuous introspection .
• He explains that if one views the universe as “공” (emptiness), it becomes empty .
• He uses the analogy of male and female coming together to create, showing how the created becomes the creator .
• He explains that the universe operates on this principle .
• He discusses “프랙탈” (fractal) as a system where small parts reflect the whole, and how humans are like “조족지혈” (a drop in the bucket) to viruses .
• He describes how viruses view the human body as a temporary home before it “rots away” .
• He humorously imagines viruses planning their escape from a human body before it goes to a crematorium, which they see as “hell” .
• He describes their escape through sweat pores as a “planet escape” .
• He compares humans escaping Earth to viruses escaping a human body .
• He humorously describes viruses’ panic when a human body is about to be cremated .
• He states that viruses that fail to escape are “foolish” .
• He explains that viruses seek new hosts, and there are countless “planets” (human bodies) available .
• He humorously describes a virus’s misfortune if it enters the body of an alcoholic or a child with a short lifespan .
• He acknowledges the complexity of Choi Seon-woo’s question .
• He states that the secrets of the human body alone would take a thousand years to teach .
• He explains that a detailed map of the human body would be larger than Earth .
• He marvels at how humans can create such complex structures (babies) without a blueprint .
• He emphasizes the mysterious nature of the human body .
• He states that the cycle of parents creating children and then leaving continues .
• He explains that the soul escapes this “fractal” system to find new “fractals” (hosts) .
• He reiterates that viruses constantly seek new hosts, and if a host is cremated, the virus’s life ends .

10 (01:06:00) Q&A: CBDC

• Park Jeong-ho asks about the government’s plan to introduce Central Bank Digital Currency (CBDC) .
• Heo Kyung-young states that CBDC is a payment method that simplifies interbank transactions .
• He explains that it’s a settlement tool, not a true currency, and is not for the general public .
• He warns that it can be risky if mishandled, similar to cryptocurrencies .
• He advises diversifying payment methods for safety .
• He mentions that people in places like Wall Street have lost fortunes due to sudden stock market crashes .
• He refers to a case where a company’s stock plummeted due to stolen technology .
• He mentions a “Mr. Kwon” who is being extradited to the US, implying financial risks .

11 (01:09:00) Q&A: Blessings for Unborn Children

• Kim Byeong-ok asks if unborn children can receive blessings in advance .
• Heo Kyung-young confirms that blessings can be given to future children .
• He humorously describes the sound of a blessing as a “belly growing” sound .
• He explains that people send their “염력” (psychic power) to wish for a son or daughter .
• He compares traditional efforts to gain blessings to sending a letter to the US by flying there oneself .
• He states that meeting him is like putting a letter in the mailbox, and the blessing reaches the future child .
• He explains that multiple children can receive blessings in advance, which helps them avoid illnesses or bad karma .
• He describes children born with “invoices” (bad karma) that lead to high medical bills .
• He states that pre-blessings can eliminate these “invoices” .
• He explains that this is a spiritual reservation system .
• He compares it to making a nameplate reservation for a living father .
• He emphasizes the infinite possibilities of the spiritual world .

12 (01:13:00) Q&A: Signs, Miracles, and Wonders

• Heo Jeong-suk asks about the differences between “표적” (signs), “기적” (miracles), and “이적” (wonders) in the Bible .
• Heo Kyung-young states that these are all “방편” (expedients) to guide and educate people .
• He questions the authenticity of Moses’ miracle of water from a rock, as no such site exists .
• He suggests that such stories could be fabricated or used as expedients .
• He mentions that similar “signs, miracles, and wonders” are common in Central and South America, often involving apparitions of the Virgin Mary .
• He advises against focusing on these, as meeting him is paramount .
• He states that everything visible is ultimately “쓰레기” (trash) .
• He uses the analogy of diamonds and coal: both are carbon, but order makes one precious and the other trash .
• He compares a well-organized house to a diamond and a messy one to a trash dump .
• He states that humans constantly produce “오물” (filth) .
• He reiterates the analogy of viruses escaping a human body before it goes to the crematorium .
• He claims that his followers are prepared for “Earth escape,” while others are unknowingly headed for the crematorium .
• He states that he has come to warn people and lead them to Baekgong .
• He calls his followers “행운아” (lucky ones) .

13 (01:18:00) Q&A: Ghosts and Past Lives

• Kwon Seon-jin asks if ghosts remember their past lives, unlike humans .
• Heo Kyung-young states that humans do not remember past lives, but he can know them through his “천사” (angels) .
• He confirms that ghosts remember their past lives, and if they didn’t, they wouldn’t suffer .
• He describes the torment of a ghost seeing its former home or lover with someone else, unable to be seen or recognized .
• He explains that knowing the past becomes a “트라우마” (trauma) for ghosts .
• He gives examples of traumatic memories, like a daughter seeing her father with another woman or a student seeing their professor with a friend at a motel .
• He explains how such memories can permanently damage relationships or perceptions .
• He humorously describes the student’s shock at seeing her professor with a friend .
• He explains how such events can lead to misunderstandings and distorted perceptions .
• He gives an example of a daughter misunderstanding her father’s presence at a hotel, only to find out later it was for a university research project .
• He concludes that humans often create suffering by not knowing the full truth .

14 (01:23:00) Q&A: Aliens on Earth

• Go Tae-hyun asks about a column claiming that aliens live among humans in New York, working in industries like fashion design .
• Heo Kyung-young dismisses this as “공상 소설” (science fiction) .
• He explains that people from different cultures, like Indians with their mantras, might seem alien to others .
• He states that New York’s diverse languages and cultures can create such perceptions .
• He asserts that aliens do not exist on Earth .
• He refers to the law of conservation of mass, stating that if an alien soul entered a human body, it would cause mental illness or schizophrenia .
• He gives an example of a family dealing with a brother’s schizophrenia, which he attributes to a “ghost” rather than an alien .
• He clarifies that it would be a local ghost, not an alien from another galaxy, due to incompatible “cycles” .

15 (01:25:00) Q&A: Unrighteous Mammon

• Heo Jeong-suk asks about the meaning of “make friends by means of unrighteous mammon” in Luke 16 .
• Heo Kyung-young emphasizes the importance of reading the Bible verses in context .
• He reads Luke 16:1-9, which tells the parable of the shrewd manager .
• He explains that the parable is about “talents” (money) and how a servant who buried his talent, fearing “unrighteous” business, was criticized .
• He states that “장사” (business) itself is considered “불의” (unrighteous) because it involves making a profit .
• He explains that the parable encourages using money to “make friends” (expand business) and contribute to the world .
• He compares this to taking fruit from a tree, which could be seen as theft, but is necessary for sustenance .
• He explains that making a profit from business, even if considered “unrighteous,” is acknowledged by God .
• He mentions Karl Marx’s critique of communism, which promised heaven but created hell, citing North Korea as an example .
• He refers to a quote at Humboldt University in Germany, where Marx’s philosophy is displayed .
• He explains that Marx believed previous philosophies only interpreted the world, while his would change it .
• He draws a parallel to Christianity, suggesting that it has only interpreted the Bible without bringing about a “heaven on Earth” .
• He states that religious interpretations have led to societal decay .
• He criticizes the complexity of religious laws and the lack of practical help for the suffering .
• He states that if religious teachings were truly followed, Earth would be a paradise .
• He claims that he, as the Messiah, has come to bring about real change, not just interpretations .
• He states that he gives “visas” to heaven, which is more practical than mere interpretations .
• He criticizes religious scholars for focusing on rules while ignoring suffering .
• He notes that as countries become wealthier, religious attendance decreases .
• He reiterates Marx’s point that ideologies promising heaven can create hell .
• He criticizes religious people for participating in wars despite their teachings of love .
• He recounts his experience in Vietnam, where soldiers killed innocent people for medals .
• He states that humans have committed many sins through war .
• He explains that his presence reveals the truth about religious claims .
• He refers to Marx’s famous quote on the wall of Humboldt University: “Philosophers have hitherto only interpreted the world in various ways; the point is to change it.” .
• He applies this quote to religion, stating that religions have only interpreted scriptures, but he has come to change the world .
• He humorously connects the university’s name “Humboldt” to “bolt” (나사), implying that he is here to “tighten the bolts” of the world .
• He states that his actions are about practical change, not just interpretation .
• He emphasizes that his arrival makes religious interpretations meaningless .
• He states that he embraces and heals people, fulfilling their “갈망” (yearning) and resolving their “갈등” (conflicts) .
• He claims to be the Messiah who solves these two problems .
• He explains that the desert symbolizes “갈증” (thirst), and deer are known for finding water .
• He states that he helps people who are “thirsty” .
• He introduces “갈급” (desperation) as a deeper problem than thirst, encompassing financial struggles, family issues, and urgent needs .
• He states that he came because of this “desperation” .
• He claims that meeting him and receiving blessings eliminates desperation .
• He humorously describes the feeling of going to Baekgong after drinking Gwangcheon-su .
• He states that his lectures are spontaneous and unpredictable .

16 (01:39:00) Testimonials and Performances

• The host announces testimonials and promotional songs for Sky Palace .
• Bae Kyung-hee’s testimonial is shared: she miraculously sold her house quickly after receiving a blessing from Heo Kyung-young, despite a difficult market .
• Heo Kyung-young emphasizes that such miracles happen only to those who are diligent and truly believe in him .
• Geum Jin’s testimonial is shared: her car’s speedometer miraculously started working again after she chanted “Gwangchae Daehwa” .
• The host announces the promotional songs .
• Kim Ji-hyun and her dance team perform “Baekgong Jeonggeojang” (Baekgong Station) .
• Heo Kyung-young praises their performance .
• Kang Ok-gi performs a promotional song .
• Heo Kyung-young praises her performance .
• Shin Seong performs “Heo Kyung-young Siniya” (Heo Kyung-young is God) .
• Heo Kyung-young praises his speaking ability .
• Sophia and her dance team perform “Haneulgung Bullo-su” (Sky Palace Immortal Water) .
• Heo Kyung-young praises their performance and calls them “world-class dancers” .
• He explains the “Soreum Sori” (cow’s mooing sound) from Uicheon, connecting it to the tears of Jesus .
• He states that this sound is unique to “Umyeong Seongji” (Mooing Sacred Land), a prophesied place .
• He shows a video of Sophia singing in the snow .
• He praises the beauty of Sky Palace’s surroundings .
• He claims that the “Bullo-su” from the rock is a historical first .
• He humorously describes the dancers as “celestial maidens” or “Baekgong warriors” who appeared on Earth .
• He praises their performance in the snow .
• He mentions that the burst water pipe will be fixed on Monday .
• The host thanks the performers and Heo Kyung-young, noting that the dancers did not get sick despite performing in the snow .
• Heo Kyung-young humorously suggests he should have joined the dance, disguised as a woman .
• The host summarizes the lecture’s key points: Jungnangcheon’s feng shui, his mother’s passing, Karl Marx’s quote, and the diagnosis of humanity’s “desperation” .
• The audience gives a final round of applause .

Key Philosophical and Strategic Terms from Huh Kyung Young’s Teachings

신인 (神人): God-man, Divine Human, Celestial Being
The term refers to a being who embodies both divine and human qualities, capable of extraordinary feats and possessing profound wisdom.

하늘궁 (Sky Temple): Celestial Sanctuary, Divine Abode, Heavenly Palace
This is the sacred place where the God-man resides and delivers teachings, serving as a spiritual center.

십승지지 우영지 (十勝之地 牛鳴聖地): Propitious Land of Ten Victories, Sacred Land of the Ox’s Cry, Auspicious Ground, Blessed Locale
This refers to a highly auspicious and sacred place, specifically the Sky Temple, where one’s fortune and destiny are believed to change.

불로유 (不老乳): Elixir of Immortality Milk, Youth-preserving Milk, Ambrosial Nectar
Milk that is believed to prevent aging and promote physical and mental strength, often associated with the God-man’s energy.

안방 광천 백공주 (安房光泉白紅珠): Anbang Gwangcheon Baekgongju, Luminous Spring of Anbang, White-Red Pearl of Light
A special spring water from the Sky Temple, believed to have healing properties and to pass through cells, leading to various miraculous experiences.

통일장 (統一場): Unified Field, Grand Unification, Holistic Principle
A concept referring to a singular, overarching principle that governs all phenomena in the universe, which Einstein sought to discover.

섭리 (攝理): Divine Providence, Cosmic Order, Guiding Principle
The overarching plan or design of the God-man that governs the universe and human affairs.

난화분 (蘭花盆): Orchid Pot, Floral Offering, Symbolic Tribute
An offering of an orchid plant, presented as a gesture of gratitude and respect to the God-man.

자청룡 (左靑龍): Azure Dragon of the Left, Eastern Dragon, Protective Spirit
In Feng Shui, the protective dragon on the left side of a site, often associated with strength and auspiciousness.

우백호 (右白虎): White Tiger of the Right, Western Tiger, Guardian Spirit
In Feng Shui, the protective tiger on the right side of a site, often associated with power and protection.

태백산맥 (太白山脈): Taebaek Mountain Range, Great White Mountain Range, Spinal Range
A major mountain range in Korea, often described as the “spine” of the country in geomancy.

노령산맥 (蘆嶺山脈): Noryeong Mountain Range, Reed Ridge Range, Secondary Range
A mountain range in Korea, branching off from the Taebaek Mountains.

해광반조 (廻光返照): Reflecting Light, Epiphany, Moment of Clarity
A philosophical concept referring to a moment of profound realization or introspection, often associated with understanding the true nature of existence.

아공 (我空): Emptiness of Self, Non-self, Egolessness
A Buddhist concept referring to the understanding that there is no permanent, unchanging self or ego.

법공 (法空): Emptiness of Phenomena, Phenomenal Void, Reality’s Insubstantiality
A Buddhist concept referring to the understanding that all phenomena are devoid of inherent existence.

개공 (皆空): Universal Emptiness, All-encompassing Void, Everything is Empty
A Buddhist concept signifying that all things, without exception, are empty of inherent existence.

프랙탈 (Fractal): Fractal, Self-similar Pattern, Infinite Complexity
A geometric shape containing self-similar patterns at different scales, used here to describe the interconnected and infinitely complex nature of the universe and human body.

조족지혈 (鳥足之血): Bird’s Foot Blood, Insignificant Amount, Mere Trifle
A metaphor for something extremely small or insignificant, like the amount of blood from a bird’s foot.

삼일신고 (三一神誥): Samil Singo, Three-One Divine Edict, Ancient Korean Scripture
An ancient Korean scripture, considered one of the three major national scriptures, containing philosophical and spiritual teachings.

천무형질 (天無形質): Heaven Without Form or Substance, Formless Heaven, Ethereal Sky
A philosophical concept stating that heaven, as a concept, has no physical form or material substance.

창조자 (創造者): Creator, Originator, Architect
The entity responsible for bringing existence into being.

피조물 (被造物): Creation, Creature, Manifestation
That which has been brought into existence by a creator.

윤회 (輪廻): Reincarnation, Cycle of Rebirth, Samsara
The concept of continuous cycles of birth, life, death, and rebirth.

대소유무 (大小有無): Greatness and Smallness, Existence and Non-existence, Relative Duality
A philosophical concept referring to the relative nature of size and presence, emphasizing that these concepts only exist in comparison to something else.

크로노스 (Chronos): Chronos, Linear Time, Sequential Time
Refers to chronological, measurable time, often associated with competition and outcome-based evaluation.

카이로스 (Kairos): Kairos, Opportune Time, Propitious Moment
Refers to a qualitative, significant moment in time, often associated with divine intervention or spiritual significance.

연역주의 (演繹主義): Deductivism, Deductive Reasoning, Top-down Logic
A method of reasoning that starts with a general statement or hypothesis and examines the possibilities to reach a specific, logical conclusion.

귀납주의 (歸納主義): Inductivism, Inductive Reasoning, Bottom-up Logic
A method of reasoning that starts with specific observations and moves to a general conclusion.

업장 (業障): Karmic Obstacles, Karmic Hindrances, Negative Karma
Obstacles or difficulties arising from past actions or karma.

불의의 재물 (不義의 財物): Unrighteous Wealth, Ill-gotten Gains, Unjust Riches
Wealth acquired through dishonest or morally questionable means.

방편 (方便): Expedient Means, Skillful Means, Provisional Teaching
A Buddhist concept referring to methods or teachings adapted to the capacity of the audience, used to guide them towards enlightenment.

징조 (徵兆): Omen, Sign, Portent
A sign or warning of a future event, often supernatural or symbolic.

전조 (前兆): Premonition, Foreboding, Harbinger
A feeling or sign that something is about to happen, often negative.

업장 (業障): Karmic Obstacles, Karmic Hindrances, Negative Karma
Obstacles or difficulties arising from past actions or karma.

종신 자식 (終身 子息): Lifelong Child, Devoted Offspring, Enduring Descendant
A child who remains devoted and present until the parent’s death, often seen as a blessing.

질량 불변의 법칙 (質量不變의 法則): Law of Conservation of Mass, Mass Invariance Principle, Indestructibility of Matter
A fundamental principle in physics stating that mass in an isolated system is neither created nor destroyed.

갈증 (渴症): Thirst, Craving, Arid Desire
A strong desire or need, often for water, but also used metaphorically for spiritual or material longing.

갈급 (渴急): Urgent Thirst, Desperate Need, Pressing Urgency
A more intense form of “갈증,” implying a desperate and immediate need, often related to financial or life-threatening situations.

갈망 (渴望): Yearning, Longing, Deep Desire
A strong, often emotional, desire for something.

갈등 (葛藤): Conflict, Discord, Internal Struggle
A state of disagreement or emotional struggle, often between individuals or within oneself.

우명 성지 (牛鳴聖地): Sacred Land of the Ox’s Cry, Auspicious Ground, Prophetic Sanctuary
A sacred place where the sound of an ox’s cry is heard, often associated with prophecy and divine presence.

십승지지 우영지: → [The Ten Victories’ Auspicious Land of Eternal Prosperity]

불로유: → [Elixir of Immortality Milk]
안방 광천 백공주: → [Inner Chamber Divine Spring White Light Elixir]
통일장: → [Unified Field Theory (of Consciousness/Existence)]
신인: → [Divine Human / Celestial Being]
자청룡 우백호: → [Azure Dragon of the Left, White Tiger of the Right (Geomantic Guardians)]
해광반조: → [Reflecting Light Inward / Introspective Illumination]
아공 법공 개공: → [Emptiness of Self, Emptiness of Phenomena, Universal Emptiness]
프랙탈: → [Fractal Nature of Existence]
삼일신고: → [Three-One Scripture (Ancient Korean Canonical Text)]
천무형질: → [Heaven Without Form or Substance]
피조물: → [Created Being / Manifestation]
창조자: → [Creator / Originator]
종신 자식: → [Lifelong Devoted Child / Child of Final Witness]
표적, 기적, 이적: → [Signs, Wonders, Miracles (as Expedient Means)]
방편: → [Expedient Means / Skillful Means]
갈증: → [Existential Thirst / Spiritual Longing]
갈급: → [Urgent Desperation / Pressing Need]
우명 성지: → [Sacred Land of the Ox’s Cry (Prophetic Site)]