Today is the eighth Day of All Things. We know that after Parents’ Day and Children’s Day were established, this Day of All Things was established.
In this world, there are many days commemorated by individuals or families, or by nations. A nation has days it commemorates in its own way, and a family has days it commemorates in its own way. These days are days commemorated centering upon each people or family. That is, if the nation differs and the people differ, the days they commemorate are each different.
If Adam and Eve Had Not Fallen
We know that among the days commemorated worldwide as we have passed through history until now, there is no day commemorated centering upon a particular event of some nation, but there is a day commemorated centering upon a particular person, like Christmas.
Yet it means that until now no true day has come forth that the whole world can become one and commemorate. Christmas too is a day that can be commemorated only by Christians; it is not a day the whole world becomes one and commemorates. Still more, it means that until now there has been no day that can be commemorated not only by the world but also as one body with Heaven.
Because a fallen sphere came into being in human history, until the limit line of that fallen sphere is crossed, humanity cannot have a time when the whole of it, centering upon God, can set up one day of hope. Therefore, we must know that even while we commemorate and celebrate such days, this very thing, that we have not had a day that, in a true sense, can be commemorated in place of God and in place of humanity and in place of history and in place of the present age, is a grievous and sorrowful matter.
If Adam and Eve had not fallen, the day on which Adam and Eve were born would have become a world-historical day of commemoration or would have become a day the Cosmos could commemorate. Besides the day Adam and Eve were born, the day they held their Holy Wedding, or the day they came to this earth and returned, such days would have become days that all peoples of the whole world looked up to and celebrated as long as human history continued through the ages.
Despite that, when we consider the fact that until now there has not been one person who thought of such days, we must know that this cannot but be an unspeakably sorrowful thing.
If a worldwide sphere of unification had been formed that commemorated the day Adam was born and the day of his Holy Wedding and the day he returned, humanity, commemorating such days, would have become one brotherhood and one people. That is, it means they could have become human beings living in one world. Had it become so, all the customs by which Adam lived would have been inherited in human history, and the culture formed at that time would have been inherited eternally.
Yet when we look at this world horizontally today, in the Republic of Korea, there is the particular cultural background of the Republic of Korea. It means that the countless nations each possess a different history and tradition. This is a wretched fact. Originally, if a tribe had multiplied from one parent and, centering upon one purpose, formed one sphere of life in which they could communicate with one another, and if one tribal sphere had been formed that honored the bond of one child and honored the bond of one parent, the culture of that tribal sphere would have been inherited, with what was formed in Adam’s time as its root.
The customs of living by which Adam lived, that is, language and etiquette and all such things, should have been inherited just as they were, and the language and culture of this world should have been unified; yet despite that, they ended up appearing in every different form.
If it is asked what the reason is that they appeared in every different form, it is because a fight broke out. That is, it is because a battle of slaughter broke out between Cain and Abel in Adam’s family. Therefore, you must know that from that time they came to be divided.
Humanity, having inherited the tradition of such a history, has come down through the ages divided in such a way that, however much they were brothers, once they quarreled violently, whatever the one liked, the other unconditionally disliked.
You must know the fact that in this way the culture of humanity came to be formed, divided into many branches. It means that if the elder brother said “rice,” the younger brother did not say “rice.” Because every time he faced rice, the bad matters with his brother were recalled; he expressed “rice” in a different word in his own way. Again, therefore, they lived differently as well. Overall, it means that by such enmity, culture came to be divided.
Where lies the fundamental cause of the whole of humanity thus failing to become one people and coming to be divided into many peoples?
Of course, there is the word of the Bible that it came about while they were building the tower of Babel; yet we cannot but think that division unfolded because everyone regarded a purpose centered upon himself as first.
Therefore, it means that they did not have the original cultural sphere, the original sphere of life, that the whole of humanity could leave behind and the whole of humanity could possess. This is the retribution of the Fall.
God, Who Has Come Seeking One World
When a Korean today goes to another country such as Japan or America or Western Europe, he undergoes many difficulties. It means that though he can encounter without difficulty the natural environment God has bestowed, he cannot easily encounter the people who have dominion over that environment. This is the problem.
God has pursued, through the course of history, a world restored through indemnity, that is, one world. He has sought one world by harmonizing everything and accomplishing one cultural sphere, one sphere of life, one sphere of doctrine and thought. We must know that to do that He has paid a great price of sacrifice in the course of history.
You must know that to join together again what has been divided, it takes more strength than would have been required before it was divided. Even in building one house, one must first prepare the site well.
If one builds a house without thoroughly preparing the house site, it means that one must expend more than twice the labor as in preparing new ground and building a house. In the same way, you must know that to gather what has been thrown into disorder through a single mistake, one must pay an unspeakably aggravated price of sacrifice.
Then who must pay this price of sacrifice?
This price of sacrifice is not paid by the evil side. It means that it must be paid by the master who bears the responsibility to pioneer an environment divided as it is today and gather it up into one world. If it is asked who that master is, it is God. Therefore, God could not but pay a countless price of sacrifice upon the earth. It means that, centering upon the people of Heaven’s side and centering upon all things of Heaven’s side, He has paid a great price of sacrifice to gather the divided culture and this world. You must know this.
Seen from such a position, the question arises: Which people have paid that price most? The people who have paid the price most will be determined as the people who can hereafter seize the leading authority of the new world. In other words, the question is which people have paid the greatest price to pioneer a new historical age. Here, it means that as people pay the price, the material things they possess must also be paid as a price. You must know that in paying the price, people and material things must, without fail, be invested together.
Then what is the method of paying that price?
Until now, Christianity has taken the form of the offering and paid the price. Before that, the people of Israel, centering upon Judaism, were equipped with the form of the offering, and that offering and the person became one and paid the price.
Seen in this way, the question becomes which people have come forth, taking a common sphere of life as its standard for the sake of one worldwide purpose. If there is in fact a people that has walked such a road, there is no need to say twice that the culture of that people becomes the culture of the new historical age and becomes the origin of the life of the new world. Therefore, we know that the democratic culture of today is, in the end, Christian culture. Because this rules the whole world today, and all peoples of the world recognize the Christian culture centering upon Britain and America as the ground of the world of hope they must walk toward and are eager to receive, that culture cannot but be considered an inevitable conclusion owing to God’s Providence.
Then, to gather this world today, centering upon it, what must it be gathered to?
It must be gathered centering upon Christianity; yet present-day Christianity itself has lost the ability to gather the present age from a higher position. This is the problem. Therefore, today Christianity itself must also be equipped with a new form of resurrection, and this world too must be equipped with a new form of resurrection. Otherwise, one cannot cross over into one world.
The Road at Which the Will Aims
To cross over into one world, one particular people must be newly formed. Thus, it means that, centering upon one particular people newly formed, the traditional Christian thought must be inherited and a new cultural sphere must be formed. It means that the cultural sphere thus formed is the cultural sphere that the world’s humanity must hereafter jointly establish. It means that such a problem remains in this age.
Therefore, it means that there must be one particular people that can inherit Christian thought and take responsibility for one world and the formation of a single cultural sphere. In order for there to be such a particular people, there must be a particular body; and in order for there to be a particular body, there must be a particular person.
In this way, through a particular person a particular body must be accomplished; and through that body a particular tribe; and through that tribe a particular people; and through that people a particular nation must be formed. That is, it means that only by forming a particular nation centering upon a particular people can one lead the cultural sphere of the world.
What has stepped forth today professing the formation of such a people and nation is our Unification Church. Accordingly, you must know that planting the thought of a chosen people in the citizens of the Republic of Korea is the road at which our Will aims.
The view of life, view of human existence, view of the world, and view of the universe in such a world must become a sphere of life, a view of human existence, and a view of the universe centering upon God.
If a particular sphere in which God and man and all things have become one is accomplished, a particular sphere by which one can go forth to the nation humanity desires and the world humanity desires, the nation that has accomplished that sphere will without fail become a subject cultural nation that can rule the world after the twentieth century. Seen from the viewpoint of the Principle, this cannot but be a natural conclusion.
Today in this world there are countless nations. Yet those nations are not nations that must be eternally fixed or separated. Here a particular nation must, from a good position, possess the superior authority and absorb the nations in the inferior position. Seen historically, such a thing has been accomplished through the method called "war"; yet the one victorious in that war was always the good side.
That is why Confucius too said, 위선자(爲善者)는 천보지이복(天報之以福)하고, 위불선자(爲不善者)는 천보지이화(天報之以禍).
That is, it means that the good side without fail receives blessings, and the evil side without fail suffers calamity.
The Standard That Determines Good and Evil
Humanity until now has waged countless wars, but what was the principle by which all those wars were resolved?
It means that the side that was even a little bit better won. Why did the good side win? Because more people gather to the good side than to the evil side. It means that the more people take one’s side, the more easily one wins.
If you look at your family or your neighbors, or even at brothers of the same family, among those brothers there is a good brother and one who is not so good.
Then, in what way is what we call “good” good?
In other words, if it is asked what sort of person is called a “good person,” it is a person who sacrifices himself and exerts himself for public work. His brothers, too, all praise such a person as good. In a village too, if it is asked what sort of person is a person of character, it is not a person who holds a view of character centered upon himself but a person who holds a view of character centered upon the village.
If such a person of character comes to be invaded by some invader, all the people cling to that invader and strike at him. It means that such is our human mind. The Kingdom of Heaven is a kingdom made up of people with such a mind.
Accordingly, because the people of the Kingdom of Heaven possess one mind, the mind of one person can represent the whole. Because the heavenly world is the sum of such kingdoms, in the heavenly world too, the mind of one person represents the mind of the whole.
When brothers in one household quarrel because their opinions differ, whose side do the parents take?
There is no parent who takes the side of the child who throws the first punch and fights for his greed. That is why, in the course of history until now, the standard of education and of human ethics and morality has been “Be good.”
Then how are good and evil determined?
You must know this clearly. Good is what stands in a more public position, and evil is what stands in a private position. Loyal subjects and faithful women too are all determined by this standard. The more one lives for something greater, the more good one becomes. Evil takes the individual as its principal thing. Because good goes seeking something greater, one must go forward, taking the family as one’s principal concern. Is it not so? That is why you, if you are a man, must marry and find a family. After finding a family, one seeks to be praised in that village. In this way, after the individual has found a family, he must find a tribe and must find a people and must find a nation and must find the world.
The more one goes for the sake of the greater, the more one goes to the side of good; and the more one goes for the sake of the smaller, the more one goes to the side of evil. He who uses the family for the sake of the individual is expelled from the family. Because such a person is evil, he must be struck down.
Likewise, he who uses the village for the sake of his own individual self is driven out of the village, and he who uses the people for his own sake becomes a traitor to the people and is driven out.
If one sells out the country, one becomes a traitor, and if one sells out the world, one becomes a robber of heaven and earth who cannot be forgiven before heaven and earth. It becomes so. From this point, you must know clearly what good is and what evil is.
Then what sort of person is a great person?
He is a person who stands in a greater place of good. For what does that person live? He is a person who lives for the sake of good. A person who lives for the sake of the family is a great person within that family. But if everyone went forward centering upon the family alone, what is great about it?
If one lives centering only upon one’s own family, all are the same. Is there anyone among all the people of the world who does not live for his family? There is nothing great in this.
If there is a person who rises one stage higher from here and lives for the sake of the tribe, he is a great person within the tribal sphere. Is it not so? It means that a person who lives for the sake of the Kim clan, if it be the Kim clan, is a better person than one who lives only for the family.
A people is formed by the joining of several tribes. Yet when one says to a person who says he loves the people, “Do you truly love the people?” that "you" must not be two but only one. It means that true love is one. Because true love is one, if one says one truly loves the people, on Sun Myung Moon, June 4, 1970, Day of All Things: why nothing you own is truly yours, only entrusted. Read the full archive translation here. We must love them wholly.
If one loves one’s own family with half and loves the people with the remaining half, is that true love?
Even if it be love, it is not true love. It means that it is not perfect love. Therefore, the patriot and the loyal subject who love the country are people who go even at the cost of striking their family. It means that even if, to save the country, one cuts off the neck of one’s own beloved wife, who blocked the road one walked, that does not become evil.
Why does that not become evil?
If, for the sake of good, in fighting over who should do the public work, one killed a person, is there a law in the world that can punish that? When, in walking the road of good, one kills a person while fighting over who should sacrifice himself, is there a law that punishes that? Is there, or is there not? When, to do good, one sells all the property one possesses and gives it to others, is there a law that can govern that? In the world there is no law that can govern such a thing.
Then what law is the law that can govern such things?
It is not human law but heavenly law. Do you wish to be governed by heavenly law, or do you wish to be governed by law made by man? Needless to say, you would wish to be governed by heavenly law.
All Things Are Within the Sphere of Dominion of Public Law
The doctrine that says it will unify the world and capture the whole world is precisely heavenly-law-ism. Therefore, the doctrine that causes the thirty million citizens of the Republic of Korea to run all at once, saying that they will be the first to walk the road of death, and the truth that causes such a movement to appear become an eternal truth. If one took the good things for oneself and gave the bad things to others, is that a good action or an evil action? Is it good, or is it evil? It is evil. It means that it is an evil action.
All things are governed by public law. It means that they are within the sphere of dominion of public law. People too belong within the sphere of public law, and all things too belong within the sphere of public law. A nation, too, can subsist only within the sphere of public law. When private content is interposed here, it cannot subsist. An evil nation, a nation established from a position of seeking to move an evil world, perishes. A nation that says it will make the world its nation’s possession without fail perishes. Seen according to this principle, we can know that communism is bound to perish.
That America today walks at the forefront as a civilized nation of the twentieth century is because the national character of that country has considered the Christian universal love to be its foundation. If one associates with Americans, one can know that it is so.
Though America is now running the household of the world, if one looks at their women’s organizations and men’s organizations, they are all active, connecting with Asia and connecting with undeveloped nations. That is, it means that they are in a position of offering devotion to form bonds of solidarity with the world.
In this way, because they offered devotion before others, they came to stand in a subject position in the world. Because America does works of service such as material aid and educational enterprises for foreigners, it can go ahead of any nation in the world. A nation that does good works like America possesses the authority of public management and therefore can rule the cultural sphere of the world and can rule the material things of the world. This accords with reason.
Then what is the most fearful doctrine in the world?
The most fearful doctrine is not private-ism but public-ism. And if it is asked what sort of person is the most fearful person in the world, it is not a privateist but a publicist. More public than the individual is the family; more public than the family is the tribe; more public than the tribe is the people.
Further, more public than the people is the nation, and more public than the nation is the world. More public even than the world are heaven and earth.
What has upheld the public Will for the sake of heaven and earth is what remains.
Then in what position has religion stood?
It has stood in a position of professing a public world and sacrificing while awaiting a certain time. Therefore, it means that it is unmistakably the content of history that religion has formed the cultural sphere of the world and, as the mainstream, has contributed to forming one world. And because religion has pursued its hope from a public position and not a private one, even though history perishes, or that age perishes, and the nation perishes, and every current of thought changes, religion alone has continued unbroken through thousands of years of the course of history. Do you understand?
Among you there will be people who do business, but the question is whether one does public business or private business. Business too is public. A nation has laws concerning business.
When a merchant sets out some article and says he will sell it for ten million won, if the buyer says, “Good,” and gladly says he will buy it, a transaction of ten million won is established. However, they make the contract; that is the freedom of the parties. Yet even in commercial transactions there is commercial law, and there is the way of commerce.
If one departs from that, one receives sanction from the nation and receives the reproach of conscience. It means that here there is a standard, determined together with many nations, that can hold good worldwide. Only business done from a position that does not depart from that standard becomes public business. Do you understand?
The Meaning of the Tithe and the Method of Managing All Things
When we look at the tithe of Christianity, we come to know that there is truly fearful content in it. There is also a verse in the Bible saying that one must give the tithe. It says to offer one out of ten to God. There will be those who say, “But is God visible? What is the tithe?” Yet if it is asked what the tithe is, it means going only as far as one and thereby going as far as ten.
If you, to celebrate your parents’ birthday feast or sixtieth-birthday feast or the birthday of His Majesty the King, butchered an ox and butchered a pig and prepared and offered everything you had and had not, do those individuals eat all of it? No. It means that they receive it all, but they cannot eat it all and can eat only a very little. Yet, though they ate only a little in this way, the condition is established that they ate it all.
In the same way, the tithe has the meaning of offering the whole by offering to God one tenth of the material things I possess. To offer devotedly one of them, though one does not offer the whole to the Father, is valuable in that sense. By offering one in that way, the remaining nine too come to be treated as holy objects. A person who lives offering the tithe in this way absolutely never perishes. It means that as the days pass, his storehouse is bound to increase.
Still more, a public person can manage and have dominion over all things by the law of governance of the public world. We must know that the content of that is precisely heavenly law.
If you come to know such a principle, it means that whether you speak a word or do some action or even throw a punch, it does not become a sin. Work done to remove evil does not become a sin. When one does not listen even after being told more than three times, even striking him does not fall foul of the law. Therefore, you must always discern good and evil and live for the sake of the greater.
There are no people so fearful as people who live for the sake of heaven and earth. The people who live for heaven and earth are religious, and until now they have been driven and pursued, receiving persecution and mockery and contempt and disdain from the satanic world, from the people of the world. Yet, seen in the light of such a public law of the universe, those people are more public.
Is it good or bad to be driven and pursued without any cause? Answer. It means that though standing in such a position may be bad for the moment, the result becomes good. It means that the beginning is bad but the result is good. Contrary to this, it means that in all private things of the world, the beginning is good, but the result becomes bad. It means that they perish. Evil at first seems to prosper, but eventually it perishes; and good seems to perish, but eventually it, without fail, prospers. Therefore, you must know that a public thing seems at first to perish, but eventually it prospers.
A person who can have dominion over material things and a doctrine that can have dominion over the nation and the world must come forth upon this earth.
Such a doctrine must be set forth. Therefore, though the cultural environment and social environment and historical background differ, in every nation there has without fail been a form called religion that developed and governed that people internally and externally. And there was law. No nation whatever can exist apart from these. Why? Because to draw nearer to a more public purpose, these are indispensable.
Heavenly Law and the Working of Conscience
Even if you go and look at a marketplace, customers do not go to buy goods from a person who indulges only his greed. Everyone knows that if one indulges only one’s own greed, everyone dislikes it. Even looking at things centering upon public work or private work, there is not one person who does not know the method and the secret by which one can govern in this way. Therefore, it means that one cannot excuse oneself by saying that one could not go to the Kingdom of Heaven because one did not know. Why? Must whether something is public or private without fail be taught to you before you know it? It means that one knows it even if one is not taught.
For example, suppose your mother divided a delicious rice cake equally between your elder sister and you, and you ate your whole share while your sister did not eat hers but kept it carefully; and if, while sleeping, you quietly got up and tried to eat it alone, your mind would say, “You rascal! You wretch!” Is your mind so, or is it not? Is such a thing felt, or is it not felt? If such a mind does not arise, one is not a human being. It must be so. Why? Because your mind pursues what is public. If one follows what is private, one perishes.
Man, who by nature follows the way of heavenly law, has originally within him a mind that seeks to guard him and protect him from perishing.
What does it mean that it is there originally?
It means that because such a mind is originally in God, it came to be originally in man as well. It means that it is not a law he made himself. Does one say, “Conscience, because I am like this, I do this”? Does the conscience work merely because one commands it, saying, “Because my thought is so, it must be so”? It receives its command from somewhere else; one knows not where. When we see that such a feeling governs us, we can know that it governs centering upon the question of public and private. Now then, is the urge to eat that rice cake public or private? It is private. When it becomes so, a fight unfolds here. Does a fight unfold, or does it not?
Even if the elder sister says, “You rascal, why did you eat the rice cake?” one cannot stir. Why is that? Because even though one ate the rice cake, one stole it, and so one cannot come forward boldly. It means that if one talks back about it and she says, “What loud talk from a fellow who stole and ate it?” one is left unable to stir. In this way, a fierce fight unfolds centering upon the dividing point of public and private. This is the same even when we consider a single nation.
A person who lives feeling such feelings one by one in life cannot but walk the road of good, even if he would not. The Teacher is now speaking to you; is this public or private? It means, is he doing this to advertise Teacher Moon of the Unification Church and fill the Teacher’s belly? Am I speaking to be exalted by you? Am I speaking to have you receive blessings? If the Teacher spoke to receive blessings himself, that is private. Do you understand? To speak of having you receive blessings is public. It means that when a more public word is spoken, you receive inspiration. It means that such a public word, heard even a little, makes the cold bundle of one’s mind shake and stir. That is strange, is it not? It becomes so.
What Is the Highest Public Life?
People today, centering upon their lives, tumble about inside and out at the dividing point of good and evil and the dividing point of public and private, going back and forth, and in the end fall into the private. Yet when it becomes so, they perish. So they repent, saying that the past was a private life, and grit their teeth and live a public life again. Then, unable to endure, they again live a private life, and so on. Going back and forth in this way, the occasions of stepping toward the private side become many, and thus they live a life that grows distant from the public good. It means that this has been the life of faith until now. Therefore, you must know clearly that all people who live a private life must repent.
The highest public life is to work for the sake of the Cosmos. Our Unification Church is not heaven-and-earth-ism (천지주의, 天地主義) but Cosmos-ism (천주주의, 天宙主義). Is it not so? The “ju” of Cosmos (천주) means house. In Cosmos-ism, man is not the master; the house, that is, the family, is the master. The origin of the formation of a nation, too, is not the person but the family.
If there is no family, the world cannot be formed. If the family goes wrong, that nation perishes. Therefore, family education determines the destiny by which that nation can be blessed hereafter. The more families there are living according to a public principle of law for the sake of the nation, the more that nation prospers; and the more families there are living upon a private standard, the more that nation perishes.
What does it mean to say that if the Republic of Korea becomes corrupt, it will perish?
Is it said to be centering upon people who live for the nation from a public position, or is it speaking of people who live centering upon their bellies and their sons and daughters and families? Which is it? A person who uses the nation and takes selfish profit for his family is corrupt; he perishes. The greater the quantity, the greater the injury. It is the same as carrying about a bundle of explosives. You must know such a fact clearly and establish this standard clearly.
When you have seen something, did you see it publicly or privately? And when you speak a word, did you speak it publicly or privately? It means that whatever work you do, you are always wavering and fighting at the boundary line of public and private. The more one is a person of character, the more one stands in a public position.
Our Unification Church advocates Cosmosism. Here there is the family, and there is the tribe, and there is also the nation and the world. What advocates a new doctrine centering upon the family is our Unification Church. Then, as was said earlier, when we look at the world, there are all things, and there are human beings, and there is one thought, that is, an ideal. Seen from this point, it means that the world must be accomplished as one world, one humanity, and one thought.
Yet the question becomes whether that sphere of life, or the whole cultural background, is private or public. Of course, the sphere of life or the culture comes into being according to the particular position of that nation, yet if a nation is equipped with a national system upon the foundation of a doctrine and thought that all peoples of the world ought to pursue in common, that nation becomes a historic and worldwide nation. It means that when several centuries have passed, and all other nations perish, that nation alone will not perish. Seen in this way, what is the public thing? It is to follow the Way of Heaven (천도, 天道). You must know this clearly.
If one asks all things existing in this world today, “Do you wish to be governed by public law, or do you wish to be governed by private law?” they would say they wish to be governed by the more public law. Why is that? Because just as man wishes to go forth into the highest sphere of good (선권, 善圈), all things too wish to go forth into the highest sphere of good.
Therefore, by whom do all things and all people of the world wish to be governed? They wish to be governed by a more public being. It becomes so. And they wish to follow a more public nation. That is why, through the method and means called “war,” the more private nation has been made to perish and the public nation to prosper, and the more private nation has been made to come under the dominion of that nation. Men have expressed the fighting that arises for such a purpose with words like “invasion” or “attack,” but in fact, seen from the aspect of the content, such fighting unfolded to be governed by a more good and public nation. You must know the fact that history has developed in this way toward one sphere of good, one sphere of public law (법도권, 法度圈).
The Doctrine and Thought of the Unification Church
America is giving aid to the weaker nations; why is it doing so?
Of course, because there is communism, it gives aid to prepare against them; yet even so, giving aid unconditionally for the sake of others right now is public. Therefore, it means that America has developed until now.
If America should stop its aid, from that moment America will decline. Do you understand? America, from the time of President Kennedy, began to cut its aid to Korea, and from then its fortune began to break. Seen in the light of such a principle, if America should serve the world and continue its aid until it perishes, then even if America should perish because of that, America would become a nation that creates a new history.
If a nation sets forth within the history of world humanity a new national system and one model of a new ideal world, then even though it is said to have perished, it prospers. Even though it perished, it is not perishing but being planted. When one grain of seed goes into the earth, it seems to perish, but eventually it is being planted. It means that a day comes when a thousandfold and ten thousandfold fruit is harvested from it.
Where in this world are the people who set forth such a thing, the doctrine that sets it forth, the thought that sets it forth? The person who goes seeking this is wise.
Such a thought is universal-love-ism and worldwide great-family-ism. Therefore, the Unification Church advocates worldwide great-family-ism. And it has stepped forth advocating great-service-ism.
Seen by the people of the world, Unification Church members do well when they are set to work. It means that they are good to put to work. Setting them to work for a year, one finds they do well. So one sets them to work for another year, and again they do well. So one sets them to work for another year, and it means that without shirking they work harder and better and better. It means that if one works hard for ten years like that, a person who entered as a servant can come out wearing a name card that says “company president.” Is it not so? Is that perishing or prospering? It is prospering.
When the president of that company looked to see who was most loyal in the company, who was most for the company: at first he thought that an unattractive and unpleasing person had unluckily entered our company, but after a year or so, since that man alone did all the hard work and worked well, later he came to see him differently.
After doing so for about five years, he is acknowledged to be several times better than the managing director who had the president’s trust, and if he simply remains in that company, it is beyond doubt that he will become the master of that company. You understand, do you not?
If it is asked where lies the cause by which Christianity could conquer the world, it is because it continued for a long time while living as a servant and running errands. That is why Christianity, though ten years, twenty years, and further, a thousand years passed, did not perish.
The Teacher has said until now that if one steps forth into a public seat, one should perish. What does that mean? It means to stand in a public position. In a public position there is no forgiveness.
Moreover, when one does a private favor, one receives thanks, but with public work, one cannot receive even thanks after doing it. In what is public, there is not even a trace of whether one plucked and ate anything or did anything. Even if one worked for the nation for several decades, no one takes any notice. So it is an appalling business. It means that when that appalling thing turns about, it is truly appalling. At first it is appalling out of grievance, and later it is appalling out of gladness.
Until now, the Unification Church, though the Teacher has taken all the reviling there is to take, knows all such laws.
In the new age of civilization of the twentieth century, who will become the servant who can love the country within a new sphere of thought in the Republic of Korea? Among servants, who will become the servant who can pull the night-soil cart and carry the night-soil frame and stride about?
If the person carrying the night-soil frame were a relative of His Majesty the King, what would happen? It would come about that the citizens of that country would vie with one another to pull the night-soil cart. If it became so, then even if the whole of that people were told to go into a night-soil pit, they could not complain.
If with such a doctrine one lays a worldwide foundation and absorbs everything, then even if the whole world enters such a place, they are grateful. They will think it a matter of course.
If it is so, then when the strength and ability lying behind that are mobilized all at once and go forward toward one purpose, what will become of the world? The Republic of Korea is now pressing forward with the Second Five-Year Economic Development Plan for economic revival; could it even be compared with that?
If You Would Greet the Age of the Liberation of All Things
What is the reason that you become solemn when you stand before the Teacher?
Is it because the Teacher throws punches? Why is it so? It is because the foundation built with something public is greater than one’s own. That is why, when one stands before the Teacher, one naturally becomes solemn without knowing it.
Therefore, you must know clearly that the question of public and private determines the sphere of life and death and becomes the factor that decides victory and defeat and also becomes the standard that separates good and evil.
From this point, it means that a person who has lived a life connecting his life course with the sphere of the world of good, centering upon a consistent view of life in human relations, in relations with all things, in relations with the nation, and in relations with the world, from the individual to the family, tribe, society, nation, world, and Cosmos, will be dragged along by the nose even if he flees backward, saying that he will not go to the Kingdom of Heaven.
Christians today say they will believe in Jesus and go to paradise, but can they go to paradise by that alone? It means: do not play such tricks. Rather, one ought to say that one will believe in Jesus and liberate hell. That is why the Unification Church says, “Let us liberate hell.” Some people, hearing that the Unification Church says it will liberate hell, will say that they may as well wait until hell is liberated and be saved then, so why go to that difficult Unification Church? Yet if you do not go, and your sons and daughters do not go, and thus three generations do not go, your household perishes.
Now then, let me conclude. Do I possess all things publicly? This is the problem. Do I possess public goods or private goods? Therefore, while you live, you must transcend the notion of “mine.” This is the greatest lesson that must be taught to the world’s humanity hereafter. You must deny the notion of “mine” and go forward with the notion of what is public.
Now, does this building become the Unification Church’s forever?
If the Unification Church does not perish and if it does not sell it, it can become the Unification Church’s forever. But otherwise, it becomes another’s.
You must know that all things of the created world are not possessions fixed to some particular individual. If, because it is one’s own land, one boasts excessively of how good it is, one perishes. Why is that? Because it is public. I am merely managing it.
If, according to that law of governance, I manage it as a public manager, I can manage it forever; but if I do not obey the law of management, I perish. Yet it means that no one, whatever upon this earth, knows such a public law of management, the public law of management concerning all things.
Today, how does the individual manage all things, which are public goods, and how does the family manage them? And how does the tribe manage them, and how do the nation and the world manage them? Only when the time comes that a true value is established for all things will we at last greet the age of the liberation of all things spoken of in the Bible. To treat all things otherwise is not management but plunder. Accordingly, all things need a true master.
All things have not until now been granted public authority and value. It means that now all things wish to be governed from such a position. That is, all things must receive the management of true love. It means that what is true is not something centered upon oneself. Is it not so?
A patriot is a person who loves his family and loves his country just as much. That people until now criticize the Unification Church is because they see that people believed in the Unification Church and were ruined. Yet that is a good ruin. It means that if that ruin was a ruin for the sake of the world, then try being ruined like that for more than three generations. Then one comes to prosper. To perish here is not to perish in the literal sense but to be planted. Therefore, when one plants, one must plant the very best for the good to come forth; if one plants the bad, the bad comes forth. If it becomes so, in the end that nation perishes.
Accordingly, the question becomes what the citizens of a nation plant and how they plant it. If the citizens of that nation plant a thousandfold, ten-thousandfold good seed and harvest so much that the storehouse is too narrow, they absolutely do not perish. A nation that does not do so naturally perishes. It means that at this point its domain at last widens.
Become a Person Who Has Public Dominion Over All Things
You must become people who can manage all things publicly. When you eat your rice, it means: what would you do on the day when all the rice of the world mobilized and demonstrated because you eat it recklessly without even a word of thanks to the rice? What would happen if it went on strike in league, resolving not to enter into any human mouth whatsoever?
Have you ever thought of such a thing?
It is fortunate that, being plants, they cannot do so, but if they could, what would you do? If human beings were in such a situation, would they strike in league, or would they not? It means that all things are the same.
Therefore, when you eat your rice, you must eat it knowing the value of that rice.
“Into what sort of person’s mouth do you wish to enter? Into the mouth of a person with what sort of face do you wish to enter and become bone and become flesh and become energy, and what do you wish to leave behind for the sake of a good world?” It means that one must eat one’s rice while thinking such thoughts. Would the rice wish to go into a thief’s belly? It is the same as far as going into a belly is concerned, but even a single grain of rice wishes to enter into a good person. It means that it wishes for what is more public.
The air is the same. If the air should unite altogether and go on strike worldwide for just five minutes, the world’s humanity would submit to the air all at once. If God wished to bring the world to submission by force, He could bring it to submission with air.
If He drew out the air and made this world a vacuum and let it be so for one minute, two minutes, three minutes, five minutes, they would say, “Even at the cost of dying, we surrender.” For you, air is a fearful thing. What is public is fearful. What is public can kill an individual. These days people say, “Let us not pollute the air of the cities,” and rightly so. If one does not keep it clean, one is invaded. Water, too, must be kept clean. In this way, all things are entirely public.
The sun is the source of life and possesses infinite value. We receive such sunlight for free. Have you seen a person who prepares money and carries it about to buy sunlight? And have you seen anyone who paid even a penny because he received sunlight?
If it were said that this sunlight was for sale, would you buy it, or would you not? You would buy it even at the cost of your body. All natural things, such as water and air and light, are not the possession of you as an individual. A person who thinks such things as these are his own is a thief.
The Master of All Things Is God and Also Man
Whose are all these things?
Before they are mine, they are the nation’s, and before they are the nation's, they are the world’s. Why is that? Let us see whether it is not so. Before Tangun, the founding ancestor of our country, appeared, whose was this land?
Was there a master, or was there not?
Seen in terms of public law, is there a master, or is there not? Seen in terms of people alone, there is no master, but seen in terms of public law, there is a master. But who is the master? God is the master. Is that master the master of the world or the master of the Republic of Korea? It means that the master, before He is the master of the Republic of Korea, is the master of the world. Then who is the master of this world? Is the master of this world America? Because God existed before America existed, God is the master of this world.
Then who must rule this earth?
Naturally, God, who is the master of this world, must rule it. Otherwise, the person who is most loved by God and who acts on behalf of the master must rule. It means that if there is a son who receives the most love from God, and one asks him whose the nation called America is, he can claim that it is his own. And it means that even if one asks whose the world is, he can say it is his own. It means that a person who receives God’s love more than others can boldly claim that this world is his own.
Therefore, it means do not boast of being a patriot of America. It means knowing that the master of America is God. Accordingly, the person who has the thought of being loyal to God rules the world.
If one regards American thought as important and makes that thought the national thought and goes forward, America perishes. To let humanity exist eternally, one must have the doctrine of making God the master and accomplishing one world; in other words, one world of greater value, one world more eternal. If it is asked what doctrine that is, it is Godism. If one becomes a son or daughter who receives God’s love, one can say that the world is one’s own.
When someone bought the finest house in the Republic of Korea, and his little son came toddling up and, looking at that house, said, “Papa, our house is really fine,” there are fathers who say, “You rascal, why our house? It is my house.” “Our” means that half is the father’s and half is mine, but is there any parent who is displeased at hearing such words? There is not. It means that any parent, whatever they say, “Yes, it is our house. You know well.”
Why is that? Because love makes all things one. Between parent and child, a bond called "love" is formed. Therefore, there is no father who can break that love, and there is no child who can break that love. Because love alone governs those two, an object bound, centering upon love, is unmistakably the parent’s and, at the same time, the child’s. In this sense, the word was given.
“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life (John 3:16).”
God did not send His only begotten Son so that he would be persecuted and killed on the cross.
If a precious article is placed in the church, and because other people do not regard that article as precious, you take it to your house, is that a public action or a private action? (“It is a private action.”) It is a private action.
If it is a private action, it is theft, is it not? It was placed there because there is a value in placing that article in that place. Though the article was placed in a place of value, one may regard it privately and treat it as of no value, but it means that it is not without value.
For example, in a royal palace the king and queen and prince live; does the prince call the king and queen Great King and Queen?
They, too, call one another father, mother, son, daughter, elder brother, elder sister. It is the same. Yet can the prince, because he is the prince, take the people’s goods as he pleases? It means that he cannot. Because he is the prince, and because the people do not take it, can he take it as he pleases? Can he take it, saying, “It seems this would be of no use here.
If I took it, I would love it more and regard it as more valuable, so this must not be left here.” It means that he cannot do so. It means that the environment is different and that there is a separate place where it ought to be.
Unification Church members today must also know this. Even in our Unification Church, there have been times when good articles repeatedly disappeared. That is a sin. Everything has its place where it ought to be.
Since this is the headquarters, it may be so, but if one does that when one goes to a local district, it will not do. Seen from this point, the question becomes how you carry out public management of articles.
Face All Things With a New Mind and Recognize Their Value
We must face all things from this perspective. Even when we look at the rising sun, it means looking at it thus, saying, “O sun, which cannot be bought even for a hundred million in gold. How well you rise to shine upon me so that the person called "I" may sustain his life on and on.
Ah, how vigorous and how splendid you are! Even when we look at water, it means praise it thus, saying, “The way you flow, trickling along, looks forlorn, but even a great man under heaven, when he is thirsty, disregards his dignity and drinks you even at the cost of licking the earth, does he not? What a marvelous stream of water you are!” Again, if one pine tree stands among many trees, it means do not say, “Why have you alone, unluckily, remained among many trees and stand swaying? You wretched pine tree,” but say, “Ah, all have died, and you alone have remained as the seed.” Then one’s thinking becomes different. A person who goes along the road with such a mind and who thinks in such a way cannot but love his country even if he would not and cannot but love the world even if he would not. When one says in this way, “I truly love; I really love,” what is the truest of the true? It is God.
Would God love the Republic of Korea more or love the world more?
He loves the world more. Then would God love the world more, or love heaven and earth more? It means that He loves heaven and earth more. He loves the greater. Because the greater is more public, He loves the greater.
It means that God loves the people who live holding the doctrine and thought of loving the country, loving the world, and loving heaven and earth. Therefore, it means do not be discouraged because right now you live ragged and pursued and driven. Do you understand? Even if one eats millet rice or coarse barley rice and dips it in salt or soybean paste, if one looks at that soybean-paste crock and says, “O holy soybean-paste crock,” it means that that soybean-paste crock becomes the finest soybean-paste crock in the world.
Even if it be a dish blackened with grime and chipped at the edge, it means, say, “The subject who treats you is a different person.” Then its value becomes different. The food set upon that dish is poor, but if one says, “At this hour today it will enter my body as holy food and become strength. This strength will be used for the country and for the world. Would that dish be displeased? How greatly it would rejoice! You must enter a mystical state and perceive that article rejoicing. One must reach such a state.
Therefore, it means that if there is a person who has loved some article more than oneself, that is, who has loved it with a more public love, it must be given to that person. If that is so, then when there is a person who loves more than oneself, must one give him even a ring or jewel one possesses, or must one not? It means that there are times when, if the ladies of the Unification Church pray, the spirit world commands them, “Take all such gold objects as you possess and give them to the Teacher.” One may think that there is no God at all, but that Teacher Moon has worked sorcery and set evil spirits to take them away; yet it is not so. If it is asked what it is, it means that God recognizes what is more valuable. And it means that the Teacher is a little better than you.
If such an article can be used for the country, one must not use it for one’s own child but must send it to the country. If it can be used for the world, one must send it to the world. This is justice. This is the right law of management concerning articles. That is why a person who loves his country and his people offers everything for the country. It means that he offers articles and offers even his family entirely.
The Difficulty of the Public Life
The Teacher absolutely never teaches you to live for the sake of Teacher Moon of the Unification Church. He teaches that you and the Teacher join together and live together with the country, together with the world.
Since a wrong teaching brings ruin, it means that everyone would pack their bundles and leave. If that teaching was not wrong, it means that even if they packed their bundles and left, they cannot help but return. Aren't the people who actually left now returning?
Until now, the Teacher has walked such a road for more than half a century and been driven and pursued; yet it means that a time will come when, if I say to those people who persecuted me, “If you make restitution a thousandfold and ten thousandfold for what you persecuted, you can be liberated,” then even without a forcible command, both you and I will seek to do such a work.
If through hardship one has come to manifest public value all the more, that environment too becomes valuable. It means that when it becomes so, the environment is naturally absorbed before the center.
When we sell goods and earn money, we must give the tithe; how hard is it to do this? Is it hard, or is it not hard? It means that it is hard. Among public works, is there an easy work, or is there not? (“There is not.”) It means that there is not. Again, we are told to rise at dawn and offer dawn prayer. To pray while breaking off one’s sleep is, to speak frankly, hard even for the Teacher. To rise always around four in the morning and pray is not an easy thing. Because today is the Day of All Things, I opened my eyes around one in the morning.
Since I have a face to keep before the spirit world, I cannot but pray. Blinking my sleepy eyes, it is like this: “Ah, today is the Day of All Things, so I must pray.” It is this hard. One prays in the dead of night when everyone else is asleep. Yet it means that if one does not do so, it will not do. It means that though it is hard, only by doing so is one at ease. It means that if one does not pray, it is quite awkward even to talk to you like this.
If the Teacher is even a little late for the morning worship time, he cannot lift his face all that day. The Teacher is living such a life. Looking at the clock, if he is even one minute late, his mood is spoiled. All that day, all that week, his mind is not settled. Then the next week he rises early and offers devotion tenfold and a hundredfold and indemnifies the previous week’s fault. Only when such a condition is established is his mind at ease. I am living in this way. So how pitiful is it?
When the Teacher speaks to you, his type and appearance may look presentable, but for that reason, he is living a life bound fast for several weeks or several months. Is this a private life or a public life? It means that it is a public life. It means how good it would be to live as one pleased! If the Teacher lived as he pleased, he would be living more splendidly than you.
Even at dancing, I yield to no one. I have talent enough to spare. Even in swindling someone, I would not do anything petty at all. If I did it, I would empty the pockets of people well known in Korea and say, “Only if you submit to me will I give it back.” It means that if I played, I would play like that; I would not do anything petty.
In fact, you do not know how difficult a seat this seat of a religious leader is. One must watch the mood of all the people of the whole village and must watch the mood of the most wretched of sinners as well.
Of course, one must watch the mood of the distinguished as well. It means that one lives inside a jar of watching moods. So there is a saying from the age of the Daewongun that whether one clicks, or clacks, or clicks and clacks, one is in trouble; yet it means that this is worse than that. There is no night or day. Because it is night, does God not see? Clicking and clacking night and day, this is an unlivable business. One is living, carrying on such an impossible undertaking. When one has lived it out, a way opens. Yet it means that that way is a forlorn way. One can become nothing more than a manager.
From that perspective, if you lived in that way, through whom does God go forth? He goes forth through such a person. God comes and goes to a people that go toward a more public world.
What does that mean?
It means that if there is a people that walks a more public road, God packs His bundle and goes to that people. And if there is a people more public than that, He turns His direction that way and goes. God comes and goes in this way.
One Must Know the Public Law of Management
It means do not boast or talk loudly because you entered the Unification Church before others. In the principle of the law of Cain and Abel, Abel must be better than Cain. Only when one stands in a more public place than Cain does one become Abel. An old woman of this church who, because she entered first, has offered everything from the days of her youth until now, when she is past sixty, though she has offered her whole body, must not complain that she is not recognized.
You must know the public law of management concerning all things. And it means that you must also know the public law of management concerning love. When one comes to know the public law of management before those parents do, one can take away their child. Do you understand? Teacher Moon of the Unification Church is now doing such work. He brought other people’s sons and daughters and married them as the Teacher pleased. When the 36 Couples were blessed, their parents came and raised an uproar, saying, "Where in the world is there such a law, and who issued the wedding invitations for our sons and daughters?" So the Teacher said boldly that he had issued them. It was because the Teacher stood in a more public position than their parents.
I thought at that time, “You will not know now. But wait just a little while. Then you will be able to know whether it is better or not better than the son-in-law or daughter-in-law you would have obtained.” Not long afterward, they acknowledged that Teacher Moon of the Unification Church had done everything else wrong but had obtained good sons-in-law and daughters-in-law for them.
Therefore, how does one manage public material things?
How does one manage the individual? How does one manage the family? How does one manage society? How does one manage the nation? Further, how does one manage the world? Centering upon such a public law of management, one must establish a new thought, a new worldism. That doctrine is not humanism.
Nor is it Teacher-Moon-of-the-Unification-Church-ism. If it were such a doctrine, it would perish. Whether one becomes one body with Godism or does not become one body with it becomes the cause that determines life and death.
You must know that only standing in a more public position is more valuable, more eternal, and of greater weight. It means that if a nation stands in a more public position than any other, heavenly fortune by which it can receive God’s blessing comes to that nation. You must know clearly that heavenly fortune has now come to the Republic of Korea.
When eating a meal with friends, one friend, though he says, “I have been treated to lunch three times, so this time I ought to pay,” only watches how things go. The other friends look at that friend’s face and guess whether he will pay or not pay.
When, holding out until he puts down the last spoonful, some one friend pays, he is glad, saying, “It was very well that I did not pay.” That fellow is truly a worthless fellow. At that moment he clutched the money in his fingers and was glad, but what are those fingers? They have made preparations to stamp the brand of death. It means that his descendants will without fail become the children of a servant a few generations later. This is an unmistakable fact.
Yet if a person, though he dawdled and grudged money spent for the individual, spent that money for the country, that person absolutely does not perish. Is there not such a saying even in the world? That one should earn money hard and spend it well…. For the sake of what is great, it is all right even if one earns money by deceiving one individual. If one sacrifices one person and earns money and spends it to save the country, one is not caught. This is the law of public governance. A person who does so does not perish.
I am reported abroad as a person who causes public disturbance, but did it become so because of me? The very individuals who made it become so are you who are here. It became so because you insisted on doing what the Teacher told you not to do. Having done wrong themselves and set things up to bring reviling, they all ran away, and the Teacher alone remained; so the Teacher has had no choice but to take it all upon himself and come this far.
There is not one instance in which the Teacher was reviled because he did wrong. It is all because you did what you were told not to do. This wretched mouth is the enemy. The women chatter away, saying what our Teacher is like, and tell even the things they were asked not to speak of anywhere. Many people who thus do not listen ruin the Unification Church.
Seen through the spirit world, you are quite close to the Teacher. It is because you are in a position like fathers and sons and daughters. So at times, when you do not listen to the Teacher’s words, the Teacher beats you spiritually. You are glad, saying, “I got beaten by the Teacher last night. But they say that a cudgel is a cudgel of love.”
Since you are glad even when beaten in a dream and glad even when beaten in the Teacher’s actual presence, others think it strange. It means that every sort of rumor can arise. It is only because the Teacher has not spoken of it; there will be many here too who went about spreading rumors.
Taking Yang Yun-yeong here alone as an example, when she graduated from Ewha Womans University, the Teacher once said that she must not do so. Thereupon she went about making a noise, saying, “What do you mean I must not? It is grace I received.” Yet that grace she received was surely because the Teacher spoke of what Christianity had not spoken of until then; if he had spoken of what everyone already knew, would she have received grace?
Going about firing off big talk with such things, saying, “In the Unification Church all the good men and fair women have gathered, so if you do not follow, you are in great trouble,” the established church members became enraged…. And yet that same person, coming to these days as though she had done well, comes to the Teacher and throws a tantrum, saying, “I am challenged, so please give me some support.”
Even so, how happy you are that you can at least throw a tantrum! The most pitiful person is Teacher Moon of the Unification Church. The Teacher has never learned how to throw a tantrum. It means that he does not even think of such a thing. When the Teacher sees such people, he appreciates them, thinking, “How great. He is carrying on a revolutionary undertaking.”
The Teacher does not do such things as fleecing you or gnawing your bones. It means that he absolutely does not do such a thing. That is certain. Therefore, the conclusion is that you need the Teacher. You must love your country more than anyone in the Republic of Korea and must go, choosing neither the road of life nor the road of death, to embrace humanity more than anyone in the world and bind them in the bond of heaven.
When such a historical foundation remains, anyone, whatever it is, will stake his life and follow that road. If a road is paved that can go from the individual to the world, then since history is a history that comes around, all peoples, coming and going, will all be caught and will go seeking the road of life along one marrow. This is the teaching of the Unification Church.
All Things Wish to Hear Laughter
You must manage all things publicly and form public human relations. Our factory formerly set people to work for seventeen or eighteen hours. These days it sets them to work about twelve hours. And while not paying a large wage either, we tell them to serve sacrificially.
When the Teacher speaks of this, they complain, saying, “Oh dear, the Teacher is telling that story again. Sacrificial service? I heard it last year, and I hear it this year too. A fellow who has passed three years like that goes, "Pff—" It means that the Teacher knows it at once.
So when he is thinking in his mind that so-and-so must not be like that, sure enough, before long he withdraws himself. One gathers them all together and appraises them. It means that one gives them marks. When one speaks firmly to such fellows, centering upon the Will, so that they cannot but do it, they work hard again. Again, the Teacher, at a glance, at once picks out who is the fellow that will doze.
If one runs a factory in this way and earns money, on what is it spent? Is it spent for the Teacher? The Teacher now has not one house. He is living like this now. The Teacher’s principle is that when money comes in, he first obtains houses for the people who follow him and then seeks to prepare the Teacher’s house; and it is a principle of establishing a condition that can be remembered before this land and these people and then seeking to settle himself, not a principle of let those know who will and let those not know who will not.
Do you know such a principle?
Those who say this is wrong, raise your hands. It means that as long as such a principle remains, as long as one does not depart from it, however much you oppose and however much you tell me to die, I will not die and will not perish.
Rather, as the days pass, one prospers. In this way, the Teacher, while receiving opposition, is laying a worldwide foundation. I now have nothing to envy. It means that even now, if I asked the German members to send one Mercedes-Benz, they would send it.
Do you understand what I mean?
If I give but a special order, there is nothing that cannot be done. It means that that is not the problem. To do so, one must first lay a foundation that can be for the sake of the country and make an environment in which that can be done, and then there are no side effects.
In this way, an age must come in which all things can be managed publicly. When that age comes, perhaps all things will do well even without giving fertilizer to the earth. All things, too, wish every day to hear laughter; they dislike hearing the sound of weeping. Among you, those who wish to hear weeping, raise your hands.
The Teacher dislikes it, but I do not know about you. It seems you dislike hearing the sound of weeping. You resemble me. Then those who like to hear laughter, raise your hands. Everyone is raising them. Then how is God? God, too, likewise likes laughter. Everyone is meant to live laughing.
If God is good, where is good?
It is in living, laughing. God is the One who abides as a subject possessing the eternal authority to digest everything with laughter. It means that God can digest even the worst thing as a good thing and call that bad thing good. One may say that if it became so, the reasoning of heaven and earth would be different; yet it is not so. People now say that the reasoning of the world is not such that everything is meant to be lived only well. Yet it means that it is not so. The Teacher so asserts.
The world is made of correspondence and mutual repulsion.
If there were only correspondence, the world would be no more than one. Everything would cling together. Yet because there is mutual repulsion, one can become an individual embodiment of truth. To fix a standard of distinction of existence, there must be conflict here. It becomes so. It means that conflict does not end merely as conflict but is a conflict that can face a corresponding being. It means that people do not know this. It means that in such matters, the theory of the Unification Church can contribute greatly to the new age hereafter on the side of philosophical thought.
Become the True Master of All Things
When we consider all these things, it means that you must honor public management.
If it is an article, one must honor the article. When the Teacher used a notebook in his childhood, he did not write starting from the ruled part but wrote from the very top. At times he wrote twice on one sheet. Then one can use one notebook more. One must use articles sparingly.
The Teacher is truly a miser concerning himself. Until now, he has never once readily had a suit made and worn it. Only when those around him urged him repeatedly did he have one made and wear it.
If one goes in readily of oneself and has it made and wears it, there is no savor in having clothes made. It is good when those around one urge one to have it made and wear it, and when one has it made and wears it, those around one praise it and appreciate it and say it is fine. To have it made alone and ask whether it turned out well is to boast of oneself. The Teacher does not do such petty things. The Teacher’s nature is simply made that way.
What sort of person does God like?
He likes a person who goes forward, making public management from a public position his philosophy of life. It is likewise about all things as well. It means that this is the reasoning of heaven and earth and heavenly law.
People of the world, because they attended university, centering upon themselves arrogantly say this and that of this one and that one, but the Teacher, finding it awkward, cannot carry on such play. It means that he would sooner die than do it, finding it awkward. Because he is called the Teacher of the Unification Church, you come to pay your respects, but when someone comes swaggering like that, on the spot one wishes to dash away and flee. It is so even now. There are times when one intuitively feels the mind of the person paying respects.
At such times, even in receiving the greeting, one receives it with displeasure. One may think it hurtful that one is displeased at being greeted, but it means that when that person greets one, one is displeased.
Yet the Teacher is powerless before a person who offers devotion. That is why, in leading the Unification Church until now, when there were two people, and the question had to be settled of which of the two was the better, he did not look at which had the better face but looked at where the mind was turned. That is, he looked at whether it was private or public.
If you walk the public road centering upon such a principle, you absolutely do not perish. It means that you absolutely do not perish. Therefore, it means managing articles publicly, treating people publicly, and attending Heaven publicly. If those who do this well gather and form husband and wife, then, centering upon that family, a new people and a new world are formed. Accordingly, it means that you must become those who live a more public life.
Each time you greet the Day of All Things, you must consider how greatly all things have awaited this one day as they passed through history. Therefore, only when you become one of those who think of all things with gratitude and who regard all things as precious and of greater value while loving them and embracing them do you become the true master.
Only when one commemorates this day with the mind of becoming such a person can one be said to be a person who knows the significance of this day that God has come seeking and who is qualified to greet this day.
