Becoming a Public "I"

Former Headquarters Church, Korea

How many are you in all? Some thirty-odd?

The great majority of you gathered here are young people. Most are under thirty, and these young people are spirited and brave, and when they see something that is not right, they cannot endure it. A strong sense of righteous indignation is the temperament of the season of youth.

In Your Youth, You Must Cultivate a Temperament That Burns With Righteous Indignation

If you truly use this righteous indignation well, you can save the nation; and if you can use it still more splendidly, you can save the world as well. That is why—as the association president has just said—when you have come up through the eras of struggle along history’s course, when war breaks out and there is fighting to be done, it will not do to rely on those who are old.

To establish before this Heaven and Earth the righteous sovereignty our nation longs to set up, to burn with righteous indignation, and—if there be anything wrong standing before that righteous sovereignty—to be unable to endure it and, taking responsibility to break it down, to be able to step out to the very front line: this brave and spirited temperament is the temperament of the young. It is such young people who are gathered here.

That is why, in your studies and in your private lives—as the association president said a moment ago—such hardships must of course be there, and there will be. Even with those hardships, such matters of daily living…

Even if you have such hardships in the practical side of life, the purpose for which we have gathered here is not to cultivate your individual righteous indignation. It is to cultivate our collective righteous indignation.

A thousand people, ten thousand people, go forward in the place of a common goal; and this must be a training ground that makes you into men—or women—who can take the various kinds of individual indignation, gather them all up, round them into one, and burn with a public indignation that can be used to attain that goal.

You came here for all sorts of reasons. And since you have gathered from countless places across the whole country, your circumstances differ, your customs differ, and you have areas where your feelings about life differ in many ways, but forget all of this.

Bear in mind that you have come—meeting this one occasion centered on the single goal taught here, taking up a splendid righteous indignation—to find a self that can give commands before the whole world, to discover your very own self. Understood? (“Yes.”) I ask this of you.

Points the Trainees Must Bear in Mind

And generally, when you look at most people—judging by the precedent up to now—most trainees come and find it difficult to get past the three-day period, the three days. At the start of those three days, the environment changes, and everything you have to deal with here changes too.

You trainees in particular will have come holding trust in the headquarters: “Ah, once we go to our headquarters, the people there are the ones who guide the whole ideology of our Unification Church…” You will, of course, have come expecting it to surpass the standard you hoped for. And you will have come with great ambitions too.

And as for great ambition… You need such ambition to receive training. But the ambition you brought, your faith in the headquarters, your contributing heart of belief—all that you have held until now must be revised once again. It must be revised once again.

The people at headquarters may treat you in a way that seems contrary to what you expect. There will not fail to be points of friction. But even when such problems arise, you must grit your teeth and endure. And occasionally the Teacher will have someone speak to you in blunt, casual speech. He will set one who is like a grandson to address one who is like a grandfather, having him use blunt speech and making you furious; he will play such games from time to time. You never know through whom, or at what moment, he may test a person.

That is why, if you are receiving training, you must keep your mouth shut. Keep your mouth shut, your eyes lowered, your ears covered... You should open your eyes, your ears, and your mouth only when it is connected to the Word or to your direct leaders. Do this, and you pass through without trouble.

So be slow to hear, slow to see, and slow to speak... If you live centered on yourself—even if you go along, if you go along centered on yourself—problems arise again. So you must proceed from the standpoint of forgetting yourself and living for the whole.

If you stand in such a position, then, however many people there are at headquarters, when those many people behold a trainee, they will recognize him not as a trainee centered on himself, but as a public trainee. But when you do not stand in a public position, they can take charge of you. They can also admonish you.

When they admonish you, they must give frost-sharp admonition, admonition without mercy. And whether one gives the admonition or receives it, before that solemn task called the public, one must bow one’s head.

If only you keep the mind that, when you admonish, you admonish in the place of the father, and when you receive admonition, you receive it in the place of the son, then however hard this environment may be, you will get over it all. Understood? (“Yes.”)

So now that you have come—though the environment is different, since you came holding trust in this headquarters—you must not put binoculars to your eyes and scrutinize everything. You must let it all go. Let it all go, set it all down…

From now on, you must set it all down. The one thing to attach anew from now on is to become an “I” for the public, standing on a public standard. The conclusion comes out like this, I say. Not for oneself, but an “I” for the public.

If you proceed from this standpoint, then, however difficult your position, you will say, “I have come bearing responsibility for a public matter, so, however inconvenient it is, there must be hardship to set up the public will.” And if you protest against that, then it is “You scoundrel!”

If you proceed from such a standpoint, you can swiftly indemnify this whole process that the Teacher is now trying to warn you of. Understood? (“Yes.”) An “I” centered on the public standard—once you stand on such ground... To find and establish my public position is no easy thing.

You Must Become a Public I

When you behold this great universe today, can you answer whether there has ever been anything completely public in this great universe?

Has there been some completely public thing?

Was the life I live today like that, was the reality of this present age like that, or was the historical past like that? Was the reality of this present age like that, and will the future that comes again be like that?

Among public things, the most public thing—that public good which Heaven acknowledges, which Earth acknowledges, which all people acknowledge, which past, present, and future acknowledge; the countless substantial beings of existence that can be recognized as public beings, like the substance of an eternal purpose, and whose value can be publicly acknowledged as a public substance that more than stands in the place of infinite value—was there ever such a thing? There was not, I say.

That is why, when the highest public thing appears, the universe will be filled. The highest public thing, the thing all people have awaited, that absolutely public matter or public person that anyone at all could love—into that public thing all of it enters.

A public matter, a public person, a public word, a public gaze, a public hope—into the public thing all of it enters, I say. And so a supreme public standard, from which not a single thing in the public world can be excluded, must spread out across this Heaven and Earth. On the day it is filled, the world will all come to that one.

Because such a standard has not come about, today we discuss this public problem and cultivate ourselves as individuals, cultivate ourselves as families, cultivate ourselves in our social lives, and—in the case of the nation—reform the national character upon a policy standard centered on some sovereignty. What is all that? In the end, into that single highest public thing, the only one in all Heaven and Earth, all of it enters, I say. It is to leave this behind.

Then this public thing of the great universe and the public someone I spoke of—who? The “I.” The problem collides right here. The public thing and the “I.” We collide with such a problem, I say.

Now, a person who does not know how to set up a public standard cannot fully find the “I.” A person who cannot fully find the “I” and set it before his standard of living has nothing to do with the public world, the public history, and the public ideology. That is why the public becomes something and the “I” becomes the issue. That is why the human being is in the position of one who must be absorbed into the public standard. Understood? (“Yes.”)

So I ask you to stand in the position of setting yourselves up on that standard, the public standard, and to pass over. That is why most people find the third day, the hill of the third day, difficult to cross. Once you just get over this hill of three days...

For three days, it is confusing. Thereafter, for one week, one week. The crisis of one week must be crossed. It takes about a week before you get the feeling of studying.

Thereafter, once that passes, two weeks—it takes about two weeks... Thereafter, in three weeks, it takes about twenty days before you climb onto the main track. Moreover, this time, among those who have come here, it seems about a third are newcomers—a third—and because such people have gathered, it will, I think, cause considerable hindrance in setting this environment in order.

So here, the guidance committee members and you must become one body. As they give commands, you respond, and the guidance committee members must settle all the inadequacies of these people and set up what is right, becoming one body to run this forty-day workshop well this time. I ask this of you.

You roughly understand? (“Yes.”) And the guidance committee members roughly understand? (“Yes.”)

You Must Know How to Live Feeling Gratitude in Your Daily Life

So what is it the Teacher will speak about from now on?

When you say “yourself” like this, who is that? It means the “I,” the “I.” It is about this that I am going to speak.

Now, suppose there is a thinking young person here, a thinking one. Ah—before I say that, let me add just one more word. Starting tomorrow, the water—there is no water right now. It is not coming out. I just came down from the second floor worrying about the water, and the very first thing you must run up against is the living environment…

From tomorrow, you will not even be able to wash your face. Let me add this one word and move on. The Teacher thinks such things. There was a time when I thought such thoughts and lived such a life.

What is the hardest thing for a person to bear?

Labor and being beaten—those you bear. So what do you think would be the hardest? The hardest to bear? Let us hear it once. (“Being hungry and being sleepy.”) Being hungry and being sleepy. As for what is hardest—of course, being sleepy is hard too. The hardest, among those, is being hungry. Being hungry, and then, when you are thirsty, having no water—that is the hardest…

You all live where, wherever you go, you can just lower your head and gulp down even river water, and since that environment fills every corner of Heaven and Earth, you do not even keep it in mind. It is taken for granted as your own, of course. Most of you—most people generally say, “I live for bread,” do they not? Not at all. Bread is a simple matter. You die faster from not drinking water than from going without bread. Going without water is the problem. A person is seven-tenths, three-quarters water, I say. When you are thirsty and do not drink water, this is worse than being hungry. You would not know such a life.

When you have lived a life like prison, you are hungry, true, but try being thirsty in the midst of that hunger. Okay, I understand. I traded my only lump of rice for water and ate that.

So what our young people must know—what you must know when hungry—is this: “Ah, when I am hungry, there is one thing to eat. There is water.” Even fasting, if you simply fast, you cannot last long; but if you only drink water, you can get past forty days and more.

So what you must consider when you are hungry is that there is one possession I can be grateful for. What is it? Wherever I go, when I am hungry, I can drink water. So a person must know how to have one thing to be grateful for—some one thing in my life that I can give thanks for.

And when you are hungry and thirsty, even when you cry, “Aigu, I am dying!” you must know one thing you can be grateful for. How does the Teacher think of it? I am hungry, I am thirsty—then do I die? I do not die, I say. There is one thing more precious than that, which I have—what is it? The thing that goes in through the nostrils. What is it? (“Air.”) Understood? You all have it. That is the thing, I say.

Who is the most evil person in the world?

The one who takes away the most needed thing is the most evil person. What is the best? To bring, at the hardest time, that which can be best at that hardest time—that is good, I say.

Then what is most urgent, most pressing, for maintaining my life? More than water, more than rice, the most pressing? What? (“Air.”) Air. This high food, prepared in abundance throughout this universe for my sake as my boundless provision—thank you, I say.

It is all right if these enemies of mine do not give me rice and do not give me water; but on the day they would not give me even air, that would be a disaster—and when you think this way, you gain one margin of gratitude. So I tell you, breathe the air in; see how delicious it is. Understood?

That is why, with this round of trainees, not feeding you rice, not giving you water... Ah, you fellows, until now... You may be hurt again if I talk like this—there are some older gentlemen here too—but all of that is an average. I am treating it and speaking of it as an average. You must not take it amiss, this. I am speaking under that public compact. “Ah, they won’t even give us rice...” Not feeding you rice, not giving you water—even that is training.

Dig a few holes and bore air holes shaped so that one can barely survive only by breathing in with all his might, and then try putting a person inside. Make it just like that once and put a person through that training, so that even there he endures, and even there he finds one thing he can be grateful for... The thing that cannot be exchanged even for death is life; the thing that cannot be exchanged even for death is life, I say.

There, air is not the issue. The thing that cannot be exchanged even for air, that cannot be exchanged even for all the world. A life force that no suffering of all the world can invade...

If a person can know how to have one thing to be grateful for even in such a place, that person has nothing in all the world to fear. There is nothing he cannot do.

If he raises his hand and pushes, he can become one with a life-force that sweeps the world, that sweeps all the world, into itself. Understood? (“Yes.”)

Do you have rice? Do you have rice?

If you have rice, be grateful, I say. Here, there is water too... There is air too. If there is rice... Yes, there is water. And is there air? Trade air for rice? No. Trade water for rice? No. When you think this way, we are rich, I say. Is that all there is? You possess sunlight as well.

The most precious thing is dirt-cheap—that is how you regard it. The most precious thing is dirt-cheap, I say. You fellows who regarded such things as dirt-cheap are evil. When you drink a mouthful of water, do you think of it with gratitude? Have you ever given thanks to anyone for it?

Some older uncles have come here too; but in the course of forty years, fifty years, sixty years of life, when you drank a mouthful of water, did you ever say, “Thank you, Water”; or for air, “Thank you, Air”; or for the sun, “Thank you, Light”?

A person who treats the most precious thing as worthless is a destructive element, and you cannot set such a thing in place to bear the value of existence—keep it existing—in this society or in any public world.

If they are such objects, those objects are evil ones. They are evil ones. So, did you do that? You did not, so you must be trained.

The most precious thing is sunlight. Remove only the light, and all these created things die. Whatever else there is, even if there is air, it all dies, I say. Did you think of the sunlight with gratitude? Did you think of water with gratitude?

Did you think of air with gratitude?

As I once said before, if this dear sunlight were to say, “Hey, let us go on strike, since humans are evil—I will not give off my morning light,” then all would die.

And if dear Water were to say, “Ah, I have nothing whatsoever to do with humans,” and went on strike, you would die. Right? And if dear Rice did so too… Then you are living in debt. To live in debt and yet be unable to live with gratitude—is that a human being? That is why to treat such things, precious things, carelessly, with contempt, is to be an evil fellow.

So you, all such things... Since you have been so until now, you have come in order not to be so from now on. Right? (“Yes.”) Hm? (“Yes.”) That is why, from tomorrow, there may be no water.

When the Teacher lived in prison, when they gave me a mouthful of water, I washed my face with that one mouthful. A very precious, splendid thing! Try it once. How good it is. How excellent it is.

When you take a mouthful of water where a single drop cannot be had even for a thousand pieces of gold, and wash your face with it, it is more precious than washing leisurely and warmly in a gold basin with the temperature properly adjusted. One mouthful...

There is no water in the kitchen, is there?

Tomorrow, washing the face... The headquarters did not do so on purpose. Such trouble arose in the City of Seoul and so it has come to this; later, we will not be able to draw lots of water and give it to you by the bucket.

Seeing that, I even have the thought, “These fellows are well served. From the very first day of training, giving them just a mouthful of water each...” From now on, we may not give even a single bowl of water a day.

So we may not be able to make soup or stew. Then you may have to ask for a little salt.

We will have to do it with things that take no water. So since such hardships may arise, you must know how to find—within this life, within the life a person lives—one thing, some gratitude that lets you get over your environment. Understood? (“Yes.”) This is training, training. That is why I add this and speak of it.

Now then, let us talk. What was it I said I would talk about? (“About the ’I’.”) Ah—Mr. Kim, Mr. Pak? What “Mr.”? My own “Mr.” Oneself. If a Kim, then a Kim; if a Pak, then a Pak; if a Yi, then a Yi. Like the Teacher standing here—if a Moon, then a Moon. Let us talk centered on oneself.

God, Who Created All the Beings of the Universe for the Sake of an Object Partner

When you behold a person squarely, in the shape of the body with its features all in place, the kind is the same for all.

Two eyes, two nostrils—the same, right?

One mouth, two ears, ten fingers and toes. The body is the same kind. The eye-kind, the nose-kind, the ear-kind, the mouth-kind, the arm-kind, the leg-kind.

They are the same, yet in their content, there are ten thousand forms. This person is different, that person is different.

So since there are ten thousand forms like this—the number of kinds is the same, yet their content is spread out in ten thousand forms. So just as your outer form is spread out in ten million kinds, your inner form too is made in ten million kinds.

Then, centered on this multitude of human beings, from where does the “I” take its standard?

Have you thought about it?

Why would the Teacher think in such terms? “Aigu, Adam and Eve and all of it—what a bother. Humankind and everything, this nation and whatever—what a bother! Right? How did my ancestors come to be?” Have you thought about it like that, you people? Have you not thought of it?

Whether I have a father or whatever, all of that is a bother. When I opened my eyes within Heaven and Earth, it was as though I were the first to open my eyes. When I opened my mouth, I surely made no fine sound. In crying “Whaa,” I would have cried with a bad sound. As I cried, I was the first. As I looked, as I moved…

If I were the first to act within Heaven and Earth, how would it have been? Think about such things, you people. How would it have been? How would things stand?

Would I have gone to the seashore, or to the mountains?

Of course, that is how I would respond to nature. When I beheld this world, all this brilliant Heaven and Earth, centered on this Heaven and Earth, would I have commanded, “Hey, you fellows!” or would I have been afraid? Like this, there would have been many facts, both complicated and utterly earnest.

Then, setting all such things aside, when only the “I” remains, the “I”—when you set up this noun “I”... The “I” is already relative. Is that so, or not? Is the “I” relative, or not? (“It is relative.”) You necessarily set up an object and then say “I.”

If there is some Creator who created Heaven and Earth and is present on this earth, then if there is a Creator and that Creator would say, “I am God!” there must be some object. That is what is needed.

That is why the hand moves because of an object, the eye sees because of an object, and the arm and the leg move because of an object. Each part has some purpose. Right? Is it not so? Is it so, or not? (“It is so.”)

You cannot deny that. It is because they require an object that all these kinds of bodies are now distinctly differentiated.

These differentiated kinds must be integrated... When there is only the self alone, you do not know what the noun “I” is. For this to become a substance—for these kinds to join and stand as one substance—there must be some object for these kinds. Without an object, the value of existence is lost. Is it not so?

What use is a single hand? What use is it, however much it is there?

Because a reciprocal object-being is necessary, it is when you make that your object and move that the value—good or bad—comes to be discussed there. Right? Understood? (“Yes.”)

You cannot deny the environmental conditions that, centered on the “I,” come about in the present. Before I bring out the “I,” did I come out first within Heaven and Earth? Think quietly about it. This too is inexhaustible.

From where, from where did I come out? From the offspring of frogs? From where did I come out? At the very first, when there is only the “I,” there would be no parents. The noun “I” does not exist. I do not know what it is, but it does exist.

From where does this come? When you think again, it would be an unknown thing. It would be an unknown thing—yet out of the unknown, I came.

If I came out, did I come because I wished it?

Did I come having set up an emotion with a purpose? There is nothing of the kind. It is unknown, I say. Is there anything? It is not that I wished it, nor that I came out because I needed some emotional, purposeful something.

Seeing this, since you cannot deny the principle that, for all the beings of creation to appear as substances of individual truth, a reciprocal standard is absolutely necessary—then where has the subject of the object gone, the subject that is necessary for me to be? This, too, you can think about. You can think about it like that, I say.

So there must be a subject of the object; but when you ask whether I can be the subject of the object and the object-being, that does not satisfy.

That is why, when you look from such a standpoint today, if I would affirm my position as one who must exist as the fruit of some relationship, through the content of a relationship, through the content of some relationship or some bond of destiny, as the result of a present purpose or as an object-being—then what are all the motivational, substantial conditions behind me here?

This is now the grave problem that the human being must solve. The fundamental problem of life collides right there. Understood? (“Yes.”)

Human Beings, Who Must Become Object Partners Before God, the Motivational Subject

The past, the past. A present without a past, a present existing substance today with no past, has no value of existence.

However well-favored, however splendidly one has lived, if there is no fact of a past—if I cannot leave behind something through which the value of all present environment can be discussed alongside the facts proven centered on my own past self—then this is nothing. Whether it exists or not is the same. It is worthless. It is unnecessary. Is it not so?

That is why, for me to be today, there must be a front and a back. Right? Hm? (“Yes.”) There must be a front and back; there must be a left and right; there must be an above and below. You did not know it, but there is necessarily a front and back, I say. There is a left-right relationship and an above-below relationship, I say.

Then, around me—as I have been saying—for me to become an object substance, there must be some motivational subject; and what is that motivational subject?

Putting this down, as human beings tried to interpret it with frustrating nouns, they found it does exist and cannot be denied, so the nouns they attach to it are: Hananim, or “God” (God; 하나님), or “kamisama” (かみさま; 하나님), and many others.

That is, it has become the substance that holds the pronoun cried out by countless human beings, I say. That is why “God”—counting it as a noun, it is indeed a noun, and it does exist, but its content is unknown.

We humans set this down first, and then, thereafter, we get our substance publicly acknowledged, and thereafter, we go forward toward the world of purpose where I—not knowing what it is—must go.

Going toward the world of purpose, all the cultivation and training and everything up to now did not come forth centered on a view of purpose set up around the human being. History up to now has come forth as God and the human being.

Now we have entered a humanist society and have gone forward this way, but eventually it comes to that all the same.

So what is the present “ism”?

One is that there is a God; one is that there is no God. These have passed through historical forms and come to be split into two branches like this, but eventually you must—within that ideal world that today’s human being can hold as a true hope—set your present self before some former essential being you do not know, and set up some future purpose. The “I” must necessarily have some objective purpose.

When you look centered on a purpose, that purpose, centered on the human being, centered on the “I,” cannot be accomplished, I say. Why? That is why there is a need for a God who can stand in the position of a master who can be the historical response. The human being is centered on Heaven, and then centered on the human being, the “I”—but that “I” is not an “I” centered on the flesh.

The first reciprocal standard behind it that can take this heavenly Heaven, this God, as its background is not the body but the mind. Centered on the conscience, it is said that your conscience is Heaven. Heaven is the unchanging subject within such a realm of law.

So that which belongs within that realm of subjecthood and can move is not itself a changing thing.

When you search for the unchanging thing before the human being, it is not the body, not the eye, not the ear, not the nose, not the arm. Yet if there is one unchanging something before a person—what is it, if it exists? What is it? It is the conscience.

Then, if there is Heaven, Heaven necessarily lays a bridge of conscience, beginning to lay a bridge from our ancestors of the past down to today, laying a bridge to the world; and you can think that there must be some will whereby the essential being of some absolute subject lays a bridge to the human being and must go toward the world of absolute purpose, I say.

What is the will?

It is the purpose of God. In our Principle today, it is the purpose of creation. It is the will of creation. Only when the will is established is the purpose fulfilled. Right? Only when the will is established, when you establish the will and go...

With what do you establish the will?

You must establish it on the day of your living. Establishing it in a day, you must establish it in an hour; and unless you build the achievement of being able to establish the will in a second, in a still smaller fraction of a second, you cannot go to that world of purpose, I say. Understood? (“Yes.”) It is an “I” standing in such a position.

Then, in what position does the being called “I” stand? It is placed in the middle position. Understood? (“Yes.”) The “I” must be that way, I say.

The Reality of Chaos Caused by Failing to Become One With God

Now then, if God slaps your cheek, saying, “You scoundrel!” is there a mind of “Why are you doing that?” or not? Is there such a mind, or not? (“There is.”) Ah, speak honestly. (“There is.”) Of course, there is. Hm, your insides flutter, your chest pounds as if struck.

Of course, there is. My arms and legs tremble too…

But if he strikes wishing for me to do well and to become splendid—if there is one who strikes and this person, a hundred percent, strikes truly from the very closest place—when there is a loving parent who beats his son, one must think: “This is to make me do well, to make me precious, to make me more splendid, to make me more valuable, to raise me to the stage where I can hold a worldwide will and possess a worldwide purpose.” It holds such a great meaning behind it.

When you come to know that he strives to give the great institution of blessing behind it, or the matter of the value of blessing, then even while being beaten, what must you do? Must it be so?

Once you only come to know that it gives a value of blessing that can be a thousand, ten thousand times greater than the pain of my being beaten, you will be grateful even while beaten. Do you have the makings of one who can do that? Do you not, or do you? (“We do.”) Whoever does not have the makings to do that, pack your bundle tomorrow morning and go. (Laughter.)

That is why the old saying—what do you give more of to the child you dislike? (“More rice.”) To the child you dislike? (“Rice cake.”) You give one more rice cake. One rice cake. “Here, eat it, you scoundrel!” That is to make him ruin himself quickly. To the child you love… There is such an old saying, too. Why does it come to be like this, I say.

When the whip strikes—when you are struck before an unrighteous parent—to resist does not go against the law of Heaven. You must be unfilial. In today’s age of the end of history, the whole way of the filial son and filial daughter has been shattered. It has all been shattered. It must all be shattered. The Teacher thinks so. Let it all be shattered, I say. Let it all be shattered, I say. There is nothing parent-like about a parent, even one who raises the whip and strikes for the child’s sake.

“You scoundrel. You—you did not earn rice and feed me, did you?” It is not that. That already goes against the way of Heaven. That today the family is all shattered to pieces and all our common tastes in society are being destroyed, is not because the human being saw it so, but because the natural, historical environment becomes so; and that cannot come about automatically. It is because, in some inner world of motive that the human being cannot yet understand, a response occurred, and what appeared in reality was not understood—that is why. That is why it is all shattered into pieces. Is it not so?

What is the true thing? What is the right thing? What is goodness?

“Might is justice.” Does that one phrase settle it all, I say? Might is not something eternal. The true thing, even when the whip strikes, even after you are struck, is something you are grateful for. The unrighteous thing, even after it feeds you, even after you eat, is something that makes you indignant.

Have you ever felt such a thing?

Some fellow gave me something, and I received it, and on looking, I found it was an unrighteous thing. I must walk the upright path, and trying to construct a theoretical self and character—the conscientious life of my original mind—someone laid out a sumptuous feast with the proceeds of murder and robbery and gave it to me. I ate it and said, “I ate well!” I ate well and answered, I say. How unrighteous a sight that is, I say. After eating, one cannot bear the indignation.

That is why, when you look at society today, you cannot tell whether the true-seeming thing is true or whether the not-true thing is true. The noun “mother and father”—your mother and father, or my mother and father, or grandfather’s mother and father, or great-grandfather’s mother and father—the noun is the same, but the environment changes, I say. Here, the time and distance change, I say. As they change, even that noun “mother” comes out changed.

So today, everything is being shattered into pieces, familiarly and in every way. Social nouns and everything. Whatever was once the sovereign, all of it loses its power. Understood? (“Yes.”)

Centering on the Mind, You Must Make the Bold Decision to Cut Off the Wrong Reality

Now, some current accompanies me and flows on; and though it is an inevitable course to go toward some world of purpose, when I try to go from the position I am placed in in today’s reality and look ahead, the world of purpose I can go to has gone somewhere—it is not there, I say.

When I look back, where has the motivational substance gone—and so, the front blocked and the back blocked, there is nothing but the wailing cry of lament, lamenting over a self-isolated and pinned there.

You must know that this cry is the reality, vibrating past the village, past society, beyond the nation, out into the world. Is it so, or not? Is it so, or not? (“It is so.”)

On this earth today, this tide of death—driving and sweeping my fate along at a speed faster than the speed of a running express train, heading toward the final terminus—bites at my tail, binds my hem and my body and my legs, and drags me in.

Now, whether I live or die hangs on a single finger, the line of life caught here, so that to flee to the front, the back, the left, or the right means death—the whole of humankind in all the world can feel that we have come to the very end.

We are placed not so much in an environment of the age as instantly of the age, I say. Now, in such an environment, the family is in ruins. Try to turn back, and there is no strength to turn back.

Then everyone is crying out—and everyone, in a desperate position, is searching for—the need for some direction by which, going straight on through this society, one might escape by branching off to the right or to the left. But where could there be the road to go, the road by which to turn back, or the road of refuge by which to escape left or right, I say?

This phenomenon of grasping a hand and flinging the body about is the phenomenon of today’s three billion people in the world, and it was your phenomenon in the past, you who are gathered here. Even at this hour today, you have come here to escape such a phenomenon.

It would be no exaggeration to say you came to find such a deliverance by which to take refuge and flee to the front and back. Is it so, or not? (“It is so.”) It is an “I” in such a position, I say.

Then what is to be done?

The problem is right here. What must be done here? Cut one thing off—cut it off, I say. If the head becomes a hindrance, cut the head off, I say. If there is an arm and it becomes a hindrance, cut it off, I say.

If there is something in the family and it becomes a hindrance, cut it off, I say. The time to liquidate has come.

Here, where this tide of death sweeps in, let us finish it off with the rapids. When you think of this fate that must plunge like Niagara Falls drawing near, what will you do, I say? “The water is all draining away. Hurry, let us go.” Making the bulk large, you must keep peeling away from the very marrow in the center. Cling to the edge, to the edge, I say.

That is why, in social life, do not stand in the position of a subjective trend that everyone can envy—equipped with everything, in the posture of one putting in his sincere effort, before all the flowing currents. What will you do? Live by the side road, I say. Otherwise, lay a bridge, I say. Make the bold decision, that is. Otherwise, turn back the road you came, I say.

Unable to make the bold decision, try as you might, and unable to turn back, try as you might, here you find one secret, the final method: let us go by the side road, I say. There is no other way—let us go by the side road. I do not flow with the mainstream but go by the side road, I say, flowing down to the edge, to the edge, swirling. Having gone to such a position... What is it?

On today’s path of social development, of historical development, what kind of crowd belongs to that category? Not the crowd that, in the world, plants its body, keeps the beat, and dances, “Heave-ho, let us eat and live. Heave-ho, how fine!”

There is a crowd that comes seeking such a road—“If you would flow on, then flow on. As for me, I go by the side road—and what is that crowd? It is the crowd that discusses human ethics and morality, pursues the ideology of goodness, and reveres God. Such a crowd must necessarily be on history’s path, I say. And what is that road? It is the religious lot, the religious lot. This is unrealistic. Is it so, or not? (“It is so.”) That is so, I say. You must know that.

They must be sent by the side road, I say. Okay, I will go by the side road. To go, you must make the bold decision; but having no power of mine to smash this and to push it all aside and away, and not knowing the secret by which I can turn back, helplessly, helplessly, I go by the side road. To go by the side road, you must study. Since it is all two branching roads, there is one who does ascetic discipline in the mountains…

Those who walk the road of the Way do not even recognize their mother and father. They do not even recognize their wife and children. They cut it all off. In the very end, they even cut off their flesh.

If this is so, they cut off the arm. If the arm is the enemy, they cut off the arm. Doing so, peeling off all the husk—what for? To make a place where the mind can rest. How busy it is now, I say. Even sitting still, one is busy.

Since the June 25th upheaval, how much have the Korean people had to worry? All of them, stripped naked, utterly without eating or wearing, are searching for what can make the mind at ease. What is it that can be at ease? To get out of that rapid current is the happiest thing.

On the road of death, when Heaven judged Sodom and Gomorrah, Abraham—knowing that fire and brimstone would fall—in the uproar of fleeing, did not even look back but slipped off by the side road.

You Must Believe In and Follow a Religious Leader Who Can Set Right the Corrupt Environment

To make us play this game today…

If there is some master, then on the course of the process by which that master’s purpose comes to be fulfilled, one necessarily collides, era by era, with such conflicting aspects, and there one retreats, I say. There must be such a work, presenting tacitly before the human being of today this method of carrying out a retreat for the future.

When you ask whether such a road has existed through history, this is the Way (道). With this noun “Way,” this noun “religion,” there are forms that explain to the human being the content of the method called retreat; and you cannot deny that, on history’s course today, some is being above the “I” who, providentially working behind us human beings, sets up a means to make the human being retreat, I say. Understood? Such a one is God. “Aha, so that is how God has been working!”—one comes to know it.

That is why, in whatever age, the more one runs up against crisis, the more a prophet comes. In every age, a leader necessarily comes there. It does not end on the one road of corruption; from the place of corruption, you must reform.

You must raise a revolution, and centering on a new clan, keep coming out onto the side road from that road. Today, too, more than in the time of the Liberal Party, one comes out onto the side road. Even God cannot block it.

How strong the mainstream is, I say. It keeps pulling, but one goes out. And so, going out by the side road, you grip fast and say, “Even if a flood comes, it cannot drag me away.” There, for the first time, from the position one had been flowing in, gathering all directions and grasping an ideology and coming out—that is, religious ideology.

And so, centered on religious ideology, the last of humankind… Of course, a worldwide leader must appear in the history of humankind; but in today’s position, split within such an ideological realm, there is a need for an ideological religious leader who sets up the conviction of his own individual self and, however hard the environmental position, is not invaded by it but can set that environment right, I say.

In that worldwide ideological position, Heaven necessarily needs a being who, escaping from the course of the alien current down which all people flow, becomes for the first time one substance, an object of purpose, together with the Cosmos, and there, having set up my value and built up the way of much achievement, can appear newly before all the universe.

Who is the being needed there?

It is a worldwide religious leader. And what is such a one? He is the Messiah, and such a thought is Messiah thought. Understood? (“Yes.”) Then you will know it, roughly.

Now then, in that case, you came to know that God exists, right?

You came to know that such a bond of destiny exists in history’s course, right?

Such a bond of destiny must exist in history’s course; there must be such a movement within world history, as a history of some culture, so that one cannot deny the real existence of God, I say.

If one cannot deny the real existence of God, then the person God requires must necessarily appear; and when you look centered on that person, what kind of person must that person be?

What kind of person must that person be?

He must be one whom the whole of humanity can hope to take as a central being in my place. If I only grasp that one, I can know the past; if I only grasp him, I can know the present; if I only grasp him, I can know the future, I say. Understood? (“Yes.”)

If I only grasp him, I can know what is above; if I only grasp him, I can know what is below; if I only grasp him, I can know left and right. That’s it, that.

God’s Motivation of Creation Was Good, but the Motivation of Humanity’s Beginning Was Evil

The “I” must not depart from within a reciprocal bond of destiny.

If I depart, then the subject too—the subject that ought to become the absolute subject centered on me—becomes worthless because of me.

When you look from this standpoint, God too is today providentially working toward such a world of motive and result; but here it is a thing of downfall. This whole world does not want it. There is no joy. Is it joy? It is not joy; it is sorrow.

From the day the first human ancestors came to be until now, no couple has been a couple of joy. Because they are not couples of joy, they are not families of joy; because they are not families of joy, they are not societies of joy; because they are not societies of joy, they are not nations of joy; because they are not nations of joy, they are not a world of joy. Because it is not a world of joy, it has failed to become a Heaven and Earth of joy, so that God too, in the end, has become a God of sorrow.

Then, is ending in sorrow the motive of the creation of the universe?

No. The motive was not so. The motive was joy. When a mother conceives a child in her womb, does she say, “Oh, this belly of mine! Why does it swell?” How is it? Is it sorrowful, or joyful? You uncles there? Within something deeply meaningful, she says, “If not for you I would die, and if not for me you would die.”

The two are one, the one is two, though I look at you and you are like me, and I too am like you... When she beholds the womb where the baby grows, moves, and keeps getting bigger, is there any mother or father who feels displeased? However crippled they may be…

Once I had this experience. On looking, you see—the arm is a withered arm, the mouth is twisted all out of shape, the eyes are crippled eyes, and the way the person walks, when you see it, is a peep-show, a peculiar thing. It is stranger than all the various sights of touring the whole country.

There was such a person, one who would yield much truly amusing material if studied. And there was such an old wife too. The wife was so, and the husband was blind as well—such a pair.

When this couple went about and were asked of the baby in the womb, “Old man, are you glad too that there is a baby in the womb?” he said, “Heh-heh, without my knowing it my mind is glad with wondering”; and that woman too, crippled as she was, when asked, “Are you glad to think of the baby in your womb?” said, “Glad, of course.” When asked, “What would happen if you bore a son or daughter like yourself?” she did not even think of it; at any rate, she said it would be good. It is like that.

That is why, when you watch quietly a person being born from the womb, anyone without exception who stands in the position of a parent comes to be glad. Bachelors would not know it. Try getting married once, and see whether it is so or not. They cannot explain it in words, but the motive is gladness... And yet, having borne the child and looked—“Aiko!”—having borne it, the han is that it has been born into a world of sorrow.

In the same way, did God, when creating the human being, create steeped in sorrow—“Aigo, this wretched world! At last, this... Aigo, my heart! Aigu, what a disaster! Aigu, what sorrow!”—shedding streams of tears?

If God exists, in all that He makes there is His own passion... Making one thing, making two, making three, and as the thousand thousands and ten thousand ten-thousands go forward, there God’s circumstances come through, and God’s heart flows; and not only does the heart flow, but His own self, quickly, without mercy...

To speak in terms of taste, it is the highest taste. It is more than tigers, ravenously hungry, gulping down a baby rabbit thrown before them—being in a place hungrier than that, it is more than having a most delicious feast thrown before you...

Such joy must be hidden there for God too to have done all that hard work, the enterprise of creation... Is it not so?

If there is a God, how did that God create?

Did He create out of sorrow? A God who creates out of sorrow would be a God deserving a thunderbolt. Is it not so, I say? What kind of Heaven is it?

If there is this Creator, and the Creator held from the very outset a motive of sorrow—if it were a God who held that motive of sorrow, He would have nothing whatever to do with the human being. He would be an enemy.

When you think of this, you must certainly seek goodness. The logic of this principle centered on goodness cannot be denied. Is it not so? That is why the motive is good.

Since the motive was good, the process too is good; and since the process was good, the purpose too must be good, I say.

Had the human being stood in such a position, the human being would not be living in the midst of suffering... Here the motive was good—God’s motive in creating the human being was good—but the start and the motive of the human being’s living: a start in good? Evil!

That is why the human being’s motive and start—the motive and start of his living—since they began from evil, did they begin on a joyful day or a sorrowful day? They began on a sorrowful day, I say.

Since the human being’s motive became a sorrowful day, since it began on a sorrowful day, because the sorrowful self must be gathered, individual sorrow shifts to family sorrow, and family sorrow shifts to ethnic sorrow, and ethnic sorrow shifts to national sorrow, and goes on to world sorrow, branching out like this, I say.

And so, must not the day come when the human being recovers one sovereignty that can be joyful, that can win the final victory, that can remain at the last on history’s course—must not that day come for God to be able to rejoice? Even thinking commonsensically, you can think so, I say. Understood? (“Yes.”)

From where did it start?

(“It started from evil.”) It started from evil, and from what?

Since it began from sorrow, the human being bears worldwide character, forms a relationship with the world, holds a worldwide bond of destiny, and—because there is a relationship of original nature, of creation, that cannot escape the course of relationship together with the purpose of God’s great creation, and because, not departing from that original nature...

Because the human being, having started from the individual, settles things only by hanging out worldwide character, individual sorrow and individual suffering and individual sin spread out familially, and family sorrow goes to clan sorrow, and clan sorrow goes to ethnic sorrow, growing and greater, I say. Ethnic sorrow goes toward the stage of world sorrow...

All Humanity Must Believe In and Follow the Messiah Thought, Through Which It Can Make a New Start

The human being has an internal standard that can hold joy and an external standard that can touch sorrow; the body tries to touch sorrow, and the internal mind tries to touch joy.

How is it when it touches joy?

It tries to touch a historical bond of destiny. Until now, if there was the law of that nation, then centered on the national law—if it said “Do not do this”—even when a new age came, the conscience, centered on the past law, centered on that recognized standard, says, “You must not do it!”

The body opposes this mind, and in a conflicting position, the world of body and the world of mind split apart into two branches: one centered on an internal worldview, one centered on an external worldview.

One is a world centered on matter, one a world centered on mind. It is set up exactly like that. Understood?

So what is this? When you look worldwide, it is merely that the scope is large; the human individual is originally a worldwide representative. Being a worldwide representative, a worldwide representative-type—looking at it as my individual self, one is the representative of the body, one is the representative of the mind; one is the idealist view of history, one is the materialist view of history, colliding centered on these. Body and mind fight, right?

On such a historical course, what until now had been the struggle of body and mind spreads out as a worldwide phenomenon of struggle, I say. Nothing fits.

What communism would do, all of democracy does not want. What democracy would do, all of communism does not want. An external, formal substantial image like myself has spread out as a worldwide representative-type, I say.

Understood? It comes to this, so that the human being, who started from sorrow, must necessarily split, centered on the world, I say. It must split. The two split apart.

Now, if one standard is not completely established, the two split apart. To establish one complete standard, one must either join or split. There is no splitting it apart, try as you might, I say.

Looking at democracy—what is the absolute standard of the mind centered on the idealist view of history? There is none. What is the absolute standard of the body? There is none.

Since there is none, helplessly, one must imitate the true person of mind and the true person of body here. Understood?

Because the content is such, when you regard this phenomenon of the view of history (史觀的), Heaven foresaw that such a historical end would surely come, and so it is said that for the first time He sends a leader, a Savior, upon the world—a Savior. Understood? (“Yes.”) That is why you must know that it is unavoidable that Savior thought should appear.

Then how does it come about?

When that Savior thought appears, for everyone... It is the word that wells up from His mind; it is the stage of life brought about through the word; it is the ideal living environment brought about through the word... That is why what wells up through His conscience becomes a bond of destiny with the heart of Heaven (천정).

God, God works. God comes through quickly. He has torn it open. The left footprint has already set out, but as for the purpose toward which the right foot’s step would advance—whom?

He steps squarely upon a complete person and strides over. Only by ruling over a person and striding over does God do the work of God, I say.

What kind of person is that person?

He is a person who cannot be exchanged even for the world—for all the various “isms,” sovereignties, peoples, cultures, and so on, that the countless humans of this fallen world have held until now.

And so, that one alone... Instantly, because of that one, the world all enters the realm ruled before God, I say. And so, here, the center of the universe spreads out, which can deal with things by an absolute standard in place of evil. The “I” who is completely the center of the universe! The “I” comes to be, I say. Understood? (“Yes.”)

The Messiah Is the Final Ideal Model Before Humanity

If you grasp the mind of that one—the incarnate substance who, casting off all those days I passed through mental, historical suffering, was formed and appeared as the substance of joy that comes bearing worldwide character from my self of hope, from my family of hope, from my... my people of hope, my nation of hope—that one is the Savior.

If you find that one, the incarnate body who, through the body, can escape worldwide suffering—that one who came having received suffering through the body until now, who patched and mended while sorrowing until presently, who tried to flee individual suffering and tried to flee family, clan, ethnic, and worldwide suffering but could not—when you find that one by touching his body, you discover the “I” of the universe.

You find your individual self lost in the past; you can recover that which our ancestors of the past lost as individuals; you can recover the family of our ancestors of the past, the people, the nation, and the world of our ancestors of the past.

One who has touched the substance of hope that our countless ancestors hoped for until now, one who possesses that one, can appear as a substance who has completed this whole history, a victorious substance.

Until now, Heaven has said, “To find that one, cast it all away!” That one came upon a foundation on which countless people have been sacrificed in this evil world until now. Such an “I,” such an “I”...

Standing in such a position, you must—since the start was good, though the process was evil, the purpose must be good.

If there is a God, in setting up the substance God conceived He surely set it up as a substance of good; but it failed to become a substance of good and became a substance of evil, so until He arranges this substance of evil, revises it once more, and remakes it, God cannot revive again a mind that can rejoice; and so on this course of Restoration He has, until now, set up once again the painful road called salvation.

To save another, is it not painful?

To save a sinner, you must enter the place of sin. To save one smeared with filth, you must enter the place smeared with filth. You must go in further. You must go in further. That is why God has reigned, until now, as the prince of supreme toil.

Then what becomes of the countless prophets and righteous forebears who came following that will?

All of them, struggling on the road of death, made their final testament before our descendants—saying that goodness wins, crying out in the belief that Heaven was together with them, and going on—and that purpose, for the first time, bears historical fruit today through that final one. And so, since that fruit is borne, since for the first time a complete scale has appeared, the false scales... There are many false scales!

When the complete scale had not appeared, when there was no original energy, no original substance, no original scale, the false all played at being real; but when the original, perfect, flawless scale that Heaven and Earth acknowledge appears squarely, centered on it all the false are sorted out.

That is the human being’s ideal final specimen, the model. A kata (かた; 형틀), the original form by which one stamps something. When that one appears, resemble that one!

Then how does that one appear? How does that one appear?

He appears from the image of God’s mind, from the being of the mental image.

When God created Heaven and Earth, He started from goodness. In the human being’s standard of living, the start and its motive are not evil. Because it was originally good, the one formed from the conception before the human being originally fell, before the human being was created, is that one.

When you raise that one and discuss it, that one is God’s ideal of creation, His image. He is the original person who ought to be within the ground of the image, the ground of the conception.

The False I Is an Arsenal of Evil

So the people up to now are all fakes. The one who, welling up from there as a person of the universe, comes as a mission-bearer of such value—able, centered on this Heaven and Earth (Heaven, Earth, and Humanity (천지인)—centered on Heaven and Earth), to have value as a person for the first time, to spread his limbs in all four directions before Heaven and Earth for the first time, and to move everything above and below—who is that one?

He is the substitute-substance of the ideal subject that, as I said earlier, is needed for me to be. Understood? (“Yes.”) That is why you are the false “I.” You are the false “I,” I say.

So, what kind of “I” are you? (“We are the false ‘I’.”) What kind of “I”? (“We are the false ‘I’.”) What kind of “I”? (“We are the false ‘I’!”) The false “I,” the false “I”! Whether well-favored or ill-favored, you are all the false “I.” You are fakes. Being like this, what will become of you?

When one looks, horns sprout from the eyeballs, hooks come out of the nostrils, and out of the mouth all manner of things come—a thing like a viper’s tongue comes out, everything comes out, I say. Manacles and everything, just all manner of things are there. You have every kind of vicious weapon.

And with them, what do you devour?

You are equipped with every weapon that devours the mind and devours society. It is an arsenal of evil, an arsenal! This loathsome—what kind of “I”? The false “I,” right? (“Yes.”) It is an arsenal of evil, I say. That is the loathsome “I.” You must know this. You must shatter this. Cut this off! To do so, to pluck out the eye by the mind, this mind must make up its mind, or it cannot be done.

The enemy’s arrow is lodged in this eye, I say. This enemy’s arrow does not pull out. From the mind you cut and kill this, and so you must liquidate it. You must liquidate it. To do so, you must know, I say.

Then who is God? What is the place called the Unification Church for?

Since these four limbs and the whole body have become the enemy’s arsenal, you must cut this off. You cut it off.

If you will not, then it is cut off by striking it in. If you cannot cut it by your strength, then here, just like a doctor, it is all drawn out on the operating table... Then you will go “Ngh—ngh—” in pain. When the knife touches you...

You do that, right?

When doing something like a dissection, when cutting open the belly, you show no mercy. You just cut. When the moment comes, if you do not cut at that moment, the person dies. It is the same principle. You cut it off.

When you cut it off like that, the person says, “Aigu—I am dying. Aigu, aigu, no, no.” At such a time, you bind the hand or whatever tightly, cut it cleanly, and save the person. Saved from a place where he would die, only after living does he say, “Thank you.” You must do it that way. The enemy’s arsenal, this loathsome arsenal... “Eh—even without saying it is so loathsome, even without the Teacher saying such harsh things, surely it would be all right... Still, it is one’s own body—why must it be done so?” you may say. But let us explain it once.

“Why call it the enemy’s arsenal so...?

Aigu, still, it is my hand, and with this hand I sincerely bought rice cakes and gave them to my father—you may say. You did give, true, but it is not all so, I say—the content of it, the motive of it. Let us see why this is so.

When did you ever know that there is a God? Did you know there is a God, that God exists?

You only heard it spoken of; did you know it, I say? Did you know how the world had come to be?

The village dog at least keeps watch day and night, lest it lose something of its master’s. Standing on guard at the gate, even in the three months of winter, it crouches and, unable to sleep at night, keeps watch. The dog stays awake at night, anxious for its master, but have you ever done so, I say?

Are you not all loafers who have just lived any old way as you pleased? Even if I say so, you will not be hurt. You are loafers. To put it plainly, you are all loafers.

And again—when did this mouth, when did my hand, become a mouth and hand that God would be pleased with? Is that hand splendid?

Have you ever thought, “After I die and go to the heavenly kingdom, it would be good to put my hand in a museum as a specimen”? “Hey, my eye is more precious than a golden eye—more precious, in my view, than the golden eye said to be the most precious in all the world. O my eye!”

Have you ever said that?

“Hey, how beautiful and honorable my body is! It is a precious thing before which all the world can bow its head.” Have you ever said that? These things are of no use anywhere, all of this.

To Liquidate Evil, You Must Do So With a Heart of the Utmost Indignation and Bitterness

That is why, what is here?

All those satanic objects—what must you do with them? Must you cut them off, cast them out, set them right, and finish?

You must recreate, recreate! You must recreate. Then from where? From here. If it is true truth, if it is the true truth, then even when you weep, it must be the greatest weeping in the world. Weep, wail aloud, I say. Aigu, how indignant! Aigo, how indignant!

My mother and father—even if my mother and father, thousands of them, collapse and die at once, that indignation… My mother and father, one of them dies—so what?

If one mother and father died, what is there to grieve? The sorrow of a thousand, ten thousand and more such parents dying—that sorrow…

If there is a patriot in this nation, you must be more indignant than that patriot. You must also hold a heart more bitter than those who were massacred while fighting from a good position as worldists.

Even feeling such indignation—even if you have lived until now, or lived until you died of old age, even if you have lived such a life of decades, or of nearly a hundred years—when you reflect within it, you must be the most indignant. You must be the most bitter.

So bitter that, having no sword of mine, I would take even a bamboo skewer in place of a sword, regard it as a sword, and go out to fight.

Since the bamboo skewer stands in place of a sword, by the very measure of weakness in which the bamboo skewer is weaker than a sword, I will fight with that much sincerity and zeal—you must have such a mind, I say. Until such a person is made, one cannot but be a loser. One cannot find the “I.” One cannot find the “I”! It must be set cleanly to rights, I say.

Then, when have you ever, facing God, burned away all the garments of sin and said, “I have come as a son whom all the world acknowledges, Father!”? Have we, Unification members, done so?

“The son You wished to find—I have come, Father!” Must it not be so? The Father’s will must come through, the Father’s circumstances must come through, the Father’s heart must come through; and not only must it come through, but you must receive the public acknowledgment that You and I are one. Only then is the original purpose fulfilled for which one was born as a human being.

Only by Becoming a Cosmos-ist Can You Pass the Standard of the Original Human Being

Only knowing God’s will is useless, I say. What use is it only to know the will? Did everyone fail to practice goodness today because they did not know the good will?

Did the Liberal Party perish because its policy was bad? Did it perish because it could not get its circumstances through?

Because the heart did not come through. What heart? Because the heart of the heavenly principle did not come through. Because the heart of this nation’s fortune did not come through.

What use is it merely to have the will come through, the circumstances come through, and the heart come through, I say? It is not a matter of staying still. When it comes through—when all the giving and receiving completely comes through—harmony must be achieved.

When electricity completely joins, what does it become? It becomes neither electricity nor anything else, but light—light.

After it completely comes through, what is it in the end?

Becoming one, one! The will is one, the circumstances are one, the heart is one; and centered on body and mind, you must become one with God. It must come to this, I say. That this should come to be is the human being’s original intention; but think about it. Because you fell—because I, through falling, came to have even false parents for parents, and false brothers for brothers; and my cousins, my distant in-laws, all of them, those countless crowds who hold the noun “kin,” are likewise all people wearing the mask of the noun “false.”

Today, the people I love, the nation I love, the world I love, all the phenomena of all things of this Heaven and Earth in which I live, are all within a realm that has not escaped from the mask of evil. You must escape this, I say.

That is why the human being must become a world-ist. Understood? (“Yes.”) While you must become a world-ist, what must you become after that?

Standing in a position merely equal to that, you cannot have dominion over all things. So here you must add one more “ism,” add the ism of Heaven, and set up the noun Cosmos-ism (천주주의), I say. Understood? What ism? (“Cosmos-ism.”)

Then, having set up the noun Cosmos-ism, what will you do with it?

You must go back there, go to that seat of that time—the seat of our unfallen ancestors who, when the human being was originally born, could be closest to God; you must go out to that seat.

Where is that seat?

Only by securing such a seat as one who has completed Cosmos-ism—who, as a Cosmos-ist, now stands in place of Heaven and Earth and all things and can say, “I have stood as the object partner of the Creator before the substance of the Creator”—do you, for the first time, pass that first standard the human ancestors should have gone by without falling. Understood? That is why, in the world of the Way, one must live a celibate life.

Neither has such a woman appeared, nor has such a man appeared, so a man must come quickly. Is the Savior a man or a woman? (“A man.”) A woman, right. A woman! (“A man.”) A woman! (“A man!”) Well, the right thing must be called right. Even if your neck falls off, the right thing must be called right. To that answer I surrender. It is not a woman but a man.

Then, since neither woman nor man reached that seat, that man—that one who comes alone, single—there is such a bridegroom; what is that bridegroom?

It is Jesus, the bridegroom of whom Christianity speaks. Understood? Do you understand, I say? (“Yes.”) He comes not as a wedded pair but as a single man, as a man.

A World-Level Religion Is a Religion That Has, From the Individual Level Up, a World-Level Sacrificial Being

For six thousand years until now, from the creation of Heaven and Earth until now, God has been seeking one person to set right this world that started in falsehood and started in evil. One person, one person! One real person!

What kind of person is that real one?

As I just said, he must get the will of God through. To get the will through, he must know the motive; and to get the result through—to get the motive and the result through—he must know the bond of destiny.

The bond of destiny, this process-bond, this process-relationship, cannot be avoided. That is why, until now, centered on the human bond of destiny—since the human being cannot fulfill their own responsibility—there is a crowd to lay a bridge for the human bond of destiny, and such a crowd is those who lay a bridge in place of countless individuals.

Such people—Abraham is the individual, Jacob is the family, Moses is the people, Jesus is the world; the formula fits.

That is why, when you search by this reasoning, only when a religion holds the content of a historical religion that necessarily has, from the individual on up, a worldwide representative, a worldwide leader, and a worldwide sacrificial being, is it a world-level religion; otherwise, it cannot be a world-level religion.

From such a standpoint, Christianity can hold the content of a world-level religion, I say. Why do I tell you this? Because there are many who have newly come in.

So, when establishing the individual, how Heaven must have longed for a worldwide Savior who could rule the world! Originally, at the time of establishing my individual self, one should have become a victor both worldwide and individually at once, but that failed. Why? Because of the Fall.

Since worldwide character cannot be borne all at once, dividing the burden by an individual age, a family age, an ethnic age, a national age, and a worldwide age, Heaven, passing through this course of history, this long, long span of ages, to gather material for raising one worldwide figure, sent ones who took the place of a burden-bearing Savior’s mission, having them all take the place of the sorrowful upon this earth, take the place of the wronged, and take the place of those driven to death.

Then, that one who is to come now as the worldwide leader—that one comes bearing individual responsibility to pioneer the individual Savior’s mission until now; and the responsible one who, in the ethnic age, fulfilled the ethnic Savior’s responsibility to connect the people; and one who, from the individual and the family, set up the ethnic standard, and centered on the national standard set up one victorious standard at the national standard, and there appears as the worldwide substitute-substance. That one is the Messiah, I say.

Then, by the appearance of one Messiah, what work must be done?

The individual ancestors who in old times had to hold han here have their wish fulfilled. Right? The han of those family ancestors of ours who were sacrificed and passed on in the old age of the family providence are resolved and accomplished.

The han of our ethnic ancestors who were sacrificed and passed on in the age of ethnic providence are resolved and accomplished.

That one is the Messiah—the substance of historical value, of boundless, immense value hidden upon the ideological ground behind, which we human beings do not know—who, representing the heavenly individual and the heavenly family and the heavenly society of the past, has providentially worked a heavenly national ideology; and you must know this.

Only by knowing the past well can the self of the present inherit that blessing and all that is our ancestors’.

Human Desire Is So Great It Wants to Climb to the Top of God’s Topknot and Dance

Then, as for what age this present time is—it is the age of Cosmos-ism; and if it is the age of Cosmos-ism, then this Messiah, who came from the individual, from the family, as the national and worldwide Messiah, must know it all, even up to the ideal Kingdom of Heaven, the ideal heavenly world. Because such a standard remains, the human being is an idealist, all of them. They are not all individualists. In their minds, they are all world-ists. That is why, however ill-favored, your mind—if asked, “Is it good for you to do well, or to do badly?”—says, “What is there to ask?” “Is it good to do well, or good to do badly?” If asked which of those two is good, it says there is nothing even to ask. “Why, of course, doing well is good,” it says. Is it so, or not? (“It is so.”) Right? Then, “How well, how well will you do? Will you do as well as a president? Is President Kennedy the best? How well will you do?”—how about it?

In that world, there will be meritorious retainers who have given much loyalty to God.

There will be such meritorious retainers, and there will also be the servant of servants.

Then, if President Kennedy goes to that world, could he become an archangel of the angelic world?

That is the question. The question is not how far one rises, but how great one’s desire is and how earnestly one yearns.

If you ask and ask and ask, how far does one climb? One climbs to the very top of God. “I would be glad to go before God. I would be glad to become God’s errand-runner,” one will say.

Do you think one would be satisfied as an errand-runner?

One would not. Then would one be satisfied as a servant? Not that either. Satisfied as the servant of servants? Not that either. Then would one be satisfied as a son-in-law? Not that either. What—though one became a son-in-law, if that father-in-law’s inheritance and all his purpose and all his household are tremendous and splendid, only after taking all of it does one go, “Heh-heh.”

The mind of a person is that great, I say. Is it not great? Is it not so? A person desires to ride upon God, grip His ears, and dance. Everyone’s desire is so. Is it not so for you? (“It is so.”) Is it so, or not? (“It is so.”) That’s it, that’s it, that’s it! To do so, now look.

Then will it do for a servant’s brat to ride upon the master, grip his ears, and dance? Is there such a law? (“There is not.”) By what law can one go out to that seat?

A beloved son or daughter—eo-heo-dung-dung, my dear one! Understood? My one and only son, you are the flower among my flowers, the bone of my bone, the flesh of my flesh; climb to the top of my topknot and, doing a great work for a thousand, ten thousand years, sing songs of happiness forever and ever, and hold a feast if you would, and do all manner of things if you would! He is a being to whom one can say this. To be in a position where He would not say of that, “Hey, you fellows, why are you doing this?”—what must one be? One must be God’s only beloved son or daughter. Understood? (“Yes.”) On searching, that noun turns out to be a noun in which nothing in all affairs fails to come through.

Because the human being is at such a standard where nothing is impossible to him, he is the most vicious fellow of that desire. Having fallen, he is a vicious fellow.

Originally, he is not of vicious quality but of good quality. Because he fell, he became vicious. But because that essential nature, that ground, remains, the human being is supreme! He climbs to God’s topknot and dances, and even so God rejoices. To wish to do this is the human being’s desire.

Life’s Highest Purpose Is to Become a Son or Daughter of God

Then, how must one be to dissolve that desire?

Though all has not been accomplished, once one is equipped with the title of son or daughter of God’s substance of hope, He, wanting only to exalt and to dance, says, “You are the only you in all Heaven and Earth, a you that cannot be exchanged even for all Heaven and Earth. Eo-heo-dung-dung, my love!” The human being tries to go even to such a position, I say.

That is why, when, from a religious standard, one rules the human being with true goodness and, in the ideological world, completely binds this unchanging central bond of destiny—call it an inner, iron-fortress-like chain of connection, call it a connecting substance—and forms an absolute bond of destiny that cannot be cut, then, facing the Creator and saying, “My Father!” that one says, “Hey, my beloved son and daughter, without you my thousand-year great work is useless.”

However much one wins in Heaven and Earth, He rejoices not at seeing the enemy subjugated, but only when, after the enemy is subjugated, sons and daughters are born. Understood?

Will He rejoice by conquering and winning over the enemy?

After winning, what is needed? Sons and daughters must share in that glory of victory, I say. Understood? (“Yes.”)

That is why: what is God’s purpose?

It is to find sons and daughters. That is why, since it is said there must necessarily be the noun that saves the human being—holding such content of religion, from such a standard—the only group that, holding the content of religion, calls God by the noun “Father” is Christianity, I say.

So it is upon Christianity as a footing that it now comes forth. And so God and I form a oneness. Only then is my life connected as myself. Do you understand what I mean? (“Yes.”)

Only by passing through such a historical bond of destiny, getting clear through the whole process of practice, and going centered on the substance of purpose, can one go out—even to the seat of glory among glory—and there God rejoices and the earthly “I” can rejoice. What is such a standard? Nothing but the noun “son and daughter” will do, I say.

So what is it that you have come here for?

You have come to learn whether you can form the bond of destiny of a son or daughter. The purpose of receiving training is that. In how short a time can one become the Father’s son or daughter?

To go out to the seat of being his substitute—the son or daughter who, getting his heart through, getting his circumstances through, getting his will through, getting his circumstances and his will and his heart through, can radiate eternally as bone of his bone and flesh of his flesh, the substitute of him—this is the highest purpose for which our human life was born upon this earth, I say. You knew the purpose? (“Yes.”) That is why God is doing that work, I say.

And so, what comes of it?

Becoming one. That is why it must all be set right. Then will it do for you to become completely one with God, climb to the top of God’s topknot, and merely dance?

Thereafter—after rejoicing—He gives all things to the human being. There must be an inheritance to give with joy, something to give to our son. God, too, must have something to give to the son.

After the sons and daughters are pleased and all rejoice, in the position where You and I are one forever, what then will He give to the sons and daughters?

What He gave as my plaything, as the plaything of my household, is all these things, I say. Understood? (“Yes.”) That God, having sons and daughters, rejoiced; and having sons and daughters, there must be something to give.

Only then does the conclusion come out that He created all things of Heaven and Earth for the sons and daughters. Understood? (“Yes.”)

That is why the humans on this earth now have a great desire. After conquering God—the mind-world- after conquering God, says, “The world is mine.” These toad-like fellows are all so, I say. They mean to be so. That, in fact, is correct, I say. If one becomes God’s son or daughter, then is God’s not mine, I say?

You Must Establish the Three-Object Standard of Parents, Conjugal Couple, and Children, Representing Past, Present, and Future

And so, internally, coming to a oneness of heart, a oneness of circumstances, a oneness of wish, then—after the fulfillment of the wish, the fulfillment of circumstances, the unity of heart—what will He do? “I made all things of Heaven and Earth with all my sincerity, but this I give to you as your own,” I say.

Just as parents give to the child, with joy, all the precious things they gathered, sparing not even a penny, He gives it with joy. And after giving, from a position where He does not regret it, He will bestow the right of inheritance before the human being, I say.

This is for the first time an “I” who becomes one body with God, whose joy of God becomes my joy, whose name of God becomes my name, who, starting from the joy of God, inherits all things within that realm of joy.

That “I” must be an “I” who can speak for history, a substance that can stand in the position of being the substance of history. Only by becoming such a substance can one represent the age and lead it; and only by being able to represent the age and lead it does it come about that all things, all the fortunes of Heaven and Earth, would dwell before that one’s knees, I say.

Only one who, in such a position, bears sons and daughters and again hands down the inheritance and comes to the conclusion that he can, as the “I”—the “I” equipped, as I said, with front and back, left and right, above and below—be completed and go. Understood? Do you understand, I say? (“Yes.”)

That is why, above (上) is God, the Parent. Today, who is it? It is one’s own object, the wedded pair. As for the family, the grandfather is not the center. That couple is the center. Right? (“Yes.”) That is the present. It is the present, the present. Next are the children. The children are the future.

Because history has spread out through past, present, and future, because the human being was created for the first time holding this bond of destiny of a world bound by a front-and-back relationship, the human being necessarily is sorrowful without parents. Is it so, or not?

If one of the couple is missing, it is sorrowful. Is it so, or not? Without children, it is sorrowful. Those fellows who do not grieve at that are fellows who break the law of Heaven and Earth. They are sinners. Those fellows who rejoice at having no children are all sinners.

That is why, without parents, it is sorrowful, and without one of the couple, it is sorrowful. To live alone, too, goes against the law of Heaven and Earth, I say. He does not pass. He is crippled, crippled.

That is why you must be equipped with parents, and then be equipped with a spouse, and be equipped with children, to be equipped with the three-object standard. This is the object standard. (Spoken while writing on the board.)

Grandfather and grandmother are objects too, right? (“Yes.”) These are reciprocal among themselves, this. They are left and right, and then father and son are above and below. It comes to this, I say.

When you look centered on the “I,” above is the father, and then below are the children. Centered on the “I,” this is the front-and-back relationship. Next is the couple—left and right. Then the kin—and so it becomes a family.

And so, it is not settled by this little dangling thing alone. Thereafter, centered on this, one embraces all the world. The “I” who can stand in the position of saying, “The Father too is ours, and all the created things the Father created are ours too”—that is the “I” human life longed for, the “I” Heaven longed for, the “I” with whom God wished to get His circumstances through, the “I” with whom the good people of history today wish to get their circumstances through, and, if there is God’s heart, the “I” with whom He wished to get that heart through, and, if there is the heart of hope of all the great ones of history, the “I” whom they were seeking with the heart of hope, I say. Only by being completed as such an “I” am I, for the first time, the “I” who completes the value of existence upon this earth and, for the first time, fully accomplishes responsibility.

Only by possessing that does one, for the first time, become the core, condensed substance that fulfilled both his motive and his purpose under that principle by which the substance of Heaven and Earth, the world of object substances, was created. That is the heavenly family I just spoke of.

And so, for Jesus, the bride and bridegroom are the issue. Is there no God?

God is there as the ancestor, but the foremost issue is the bride and bridegroom, I say. The ancestor is there, but the bride and bridegroom failed to unite, I say.

So, having attended God from the ancestor on, and having the son and God unite internally—that being reciprocal—the ideology of Christianity is to come centered on the world as the Savior, setting up the ideology of bride and bridegroom that seeks an object at the external standard, and centered on the bride and bridegroom, to leave behind the title of children. Right? (“Yes.”) Here, when one forms this good ideal world, the Kingdom of Heaven on earth, and rules all the world, one becomes the King of kings.

So the noun “King of kings” has been left behind, I say. Then, if one becomes the son and daughter of the King of kings, they are the successors of the King of kings.

The sons and daughters are the successors of the King of kings. Understood? (“Yes.”)

The Reason Religion Must Begin From Negation

That is why all you have lived until now is no good. When did I ever attend God as a parent—those of us who lived merrily as wedded pairs, swore “If not for you I would die,” and did all manner of things, this and that and the other—when did we receive the blessing that God gives with both hands raised? This uncle, did you receive it? Did you receive it?

Did you receive such a blessing? (“We did not receive the Blessing.”) You did not receive it, but you wish it had been given, right? (“Yes.”) Here, there are many twists and turns. You have sons and daughters too, right? (“Yes.”) When did you ever hear from God the words, “Aigo, how precious is my grandchild!”? (“We did not hear them.”) (Laughter.) You could not hear them because you did not know.

Because of this, you are all broken vessels. I am sorry. That is why it may become a social system that human beings acknowledge, but it is not the frame of hope that spreads out from such a standard—a standard centered on an eternal ideology that the heavenly principle acknowledges, that can get the heart through and the circumstances through and the will through of God, of the Creator.

That is why it is negation. Religion, from negation. Negate from the closest place! So my closest thing is the enemy, I say. (The recording is briefly interrupted.)

Jesus said to his mother, “Woman, what have you to do with me?” Did he, or did he not? (“He did.”) That is the very first thing that came out as he proclaimed the gospel. And again, when the disciples came and said his mother and brothers were looking for him, he said, “Who are my mother and my brothers?” One who does what? One who does according to the Father’s will. What is the will? The will is that it is not such a family system.

Because they failed to become such parents as could get through the heart of the heavenly order I just spoke of, get through the circumstances of the heavenly order, and get through the will of hope of the heavenly order, they are noisome, I say. They are obstructers, I say. The brothers—these brothers are all obstructers, I say. They are no help and are all obstructers, I say. They are the enemy. That is why your household members are the enemy, I say. There is such a saying in the Bible, right? (“Yes.”) From this standpoint, all such things are resolved. Understood? (“Yes.”)

The Unification Church Is the Place Where One Learns the Method of Restoring the Substance That Can Stand Upon the Rock

Then what is the substance of purpose I must take hold of?

It is to meet the Lord. The Lord is the eldest son who comes as the original house (the head household) of Heaven; only by welcoming this eldest son can one know the news of that Father. He is one who had been attending God, and by his coming, what happens?

Since we fallen humans all have no bond of destiny with God, he comes as the representative eldest son to raise us as younger siblings, and because he comes for that, the reality of the people of this present world is such that they cannot but await that one, the Messiah!

And so what will one do?

One can say, “You came as the son of God and took a daughter of God and formed a family, so centered on that family, putting our family on the line, putting all the world’s things on the line, bless us”; and one can be an “I” who can say, with full right to receive blessing, “You must bless me, and I must receive blessing from you!”

Only then can one take hold of hope as a human being, and standing at the starting point where one can hold hope, take the first step in the life of this heavenly society, this heavenly nation, I say. Understood? (“Yes.”) None of us has become so. Grandfather or whoever, none has become so.

Then what does the Unification Church mean to do?

It means to introduce such a thing. Once introduced, what will one do? It must become a church that teaches that one has appeared to recover a self—in which my position, my value, my start, my will, my mission, my wish, and my heart, all of it, in place of Heaven, says, “Since I am thus, all created things bound to me from me cannot but pass through me”—a self that can make one substance, standing completely on a foundation of rock, that cannot be exchanged even for all Heaven and Earth and cannot be moved even if Heaven and Earth shake; otherwise the noun “unification” does not come out. In “unification” (統一), what character is the “tong”? It is the character “to govern, to lead” (統), right? What kind of Unification Church is the Unification Church? If it is not so, can it unify, I say?

That is why you must well know such a background: “So this is how the human being of the past was. What is the ’I’ of today like, and what will it become hereafter? God’s circumstances were thus, and God’s will was thus, and God’s heart was thus, and the Father’s suffering was thus.

Since He was a sorrowful Father, how must I go forth before that Father?

Since I have come forth as an offering of blood and tears and sweat, to receive the offering I must receive it with blood and tears and sweat”—and so, with sorrowful tears: “The Father has sorrowed to give, and shed blood and sweat to give, but we humans have died to receive, and shed tears to receive, and suffered to receive; so how joyful will that one day be when we can give and receive?

Starting with weeping, with joyful weeping rising to block my sight, the pent-up han that welled in my mouth all bursting forth, I must have that day when I can sing the triumphal song of joy and glory and victory—it must be so.

There, for the first time, in a realm of oneness of ideology where God, setting all the blessings of all things of Heaven and Earth before Him and getting His heart and circumstances through, can say, “You are my son, you are my daughter; you are my son, and I am your Father”—restoring and being sealed in the bond of destiny of father and child—one for the first time forms the heavenly family, forms the heavenly people, and can make one world, one sovereignty, one Heaven and Earth.

That this is the center of the bond of destiny set up as the human “I,” you must well know, I say. Parents, and then what? Parents and conjugal couple and children and all things—this is the Four Position Foundation. That you have come to possess this value of mine—which can pass, centered on the Father, the law, the principle, or the formal law that the world acknowledges—and that you have come to find such an “I,” you must know, I say. Understood? (“Yes.”)

Prayer
The high and boundless Heaven and Earth have symbolized Thy glory, and on nights the sun and moon and stars shining in yonder firmament have symbolized the hidden inner world of Thy mystery; and all the elements of all things and the substances that are the symbols of all things, steeped in every subtle secret that has been made, faintly teach us the subtle savor of Thy Heaven and Earth, of heaven and ground (天壤)—yet our human ancestors did not know it; and we have come to know that we must solemnly confess our selves and repent before the Father of the sin whereby we today treated lightly this boundless, cosmic gift.

Amid the settling of the past, the settling of the present, and concern for the future, resenting before Thy solemn presence that we have become the descendants of the Fall, we must become sons and daughters who set up our past and present selves and know how to repent.

And grant that we may pursue goodness more earnestly than Adam and Eve of old, and that the earnest mind that is for goodness may be more dignified than that of our countless ancestors.

We have come to know that here courage is needed, that here righteous indignation is needed, that here vital spirit is needed; and we have traced the Father’s astonishing course of toil, the labor borne to set up this one self of mine in this solemn building of the Kingdom of Heaven.

We have come to know that the one Thou sendest to set right this history of toil is the substance in the Father’s stead, in the stead of our substance, and that he comes as the substance of True Parents to give birth to our substance anew; so we earnestly beseech Thee to grant that we who are gathered here may become true sons and daughters who know how to attend those Parents and return the glory before the Father, before the Parents, and before all things.

Now, from this day, the forty-day workshop sets out. Since countless people have gathered here, may this be a period of discipline by which each substance, according to Thy wish—Thy wish to make substances—reshapes a self that can set itself up and offer itself before the heavenly order; and knowing that it is a period for polishing body and mind until they shine and for making the substance that is not lacking in anything for which I may boast of myself before all the universe, we earnestly beseech Thee to grant that we may be Thy sons and daughters who take a self-chosen, set-apart position, take a standard that can be a model, and know how to strive and to fight steadfastly.

If there be any who are not worthy, governing them even by smiting, according to the Father’s will, grant, Father—we earnestly beseech and desire—that during this period of attendance there be no such sons and daughters as, receiving Satan’s accusation, leave behind a mockery before Heaven.

We have come to know that, however mighty the authority of darkness may be, when the conviction of every environment and of the individual who appears in place of the authority of life is strong, it naturally submits; so we earnestly beseech and desire that Thou grant us to be Thy sons and daughters who, to form a self that can of itself win victory in place of the universe, set ourselves up, seek our own deep marrow, and can inherit the bond of destiny of heart, the circumstances of heart, and the will of heart.

Today we have spoken of all the bonds of destiny and relationships centered on the “I”; and since we have learned that all of it is for the recovering of the lost Cosmos, centered on the lost family, and that within this we must be equipped with a heartistic bond of destiny between the Father and the “I”—centered on this Word, we earnestly entreat and desire that Thou grant that many may be those who, not being slothful in preparing to form the substance of such a purpose, persevere steadfastly and endure, to become ones who can be blessed before the Father’s glory. We have entrusted all things; do Thou govern over them.

Since there are also Thy countless sons who sent these out and are concerned for them, bestow the same blessing upon them as well, and we earnestly beseech and desire that Thou Thyself be together with all the crowds who are concerned for these.

We earnestly entreat that Thou grant all that remains to be fulfilled within the Father’s glory and to be liquidated; and we have prayed in the name of the Lord. Amen.