Cheon Jeong Gung, Gapyeong, Gyeonggi, Korea
People know how to compare the large and the small, so which time of life would one most fondly remember?
In what place would one wish to be?
It would be the place where, born as a baby, one first sucked the mother's milk and rejoiced. That time of sucking milk, rejoicing, crossing beyond the authority over life and death — how to go to the world beyond that is the task.
There Is Nothing the Heart of the Base Does Not Hold
I am too. I dislike being an aged person. Babies grow up innocent, not knowing the world. Babies grow up not knowing who the mother is, not knowing who the father is, not knowing what the milk they eat is, knowing nothing. And at the slightest discomfort, they signal that discomfort by crying. That is the signal.
If it is a craving for the mother, there is no craving beyond that; if it is earnest, there is no earnestness beyond that. However much it cries, if you fit just that focal point, it stops crying.
Whether ten months have passed or a year has passed, even at ten years old, once one goes to just that place, a person relaxes. The point is that it is easy to return to one's original form. One must feel such a heart.
How I, with such a heart, go through a whole lifetime is the question. The position of an adult or the position of some head — those all flow away externally. Even if someone holds it, there is no case where it shines like a lighthouse as an eternal beacon or remains like a single nucleus. The point is that it all passes by and vanishes.
But whether one looks at an Eastern baby or a Western baby, how is the era of sucking milk, such a place?
When God too sees it, how would the whole face that rejoices, from the mouth that sucks the milk, be? That body itself has nothing dirty and is beautiful. That place is the most precious. If one lives with such a place, like a baby's, as the view (觀) of one's life-philosophy, conscious of it, I regard it that there is no view beyond that.
You — in the world of knowledge, the higher you go, the more you pluck this person's and that person's theories and compare them, and they are all mottled. There is nothing pure. They are mottled. But when I look at our Shin-jun, he is not mottled. He is now seven years old, and how is his heart in dealing with his father? He holds, just as it was, the original heart he felt in the pure time of sucking milk. That is the precious thing.
Because that exists, one cannot see the baby as a baby. As a person is born and passes through his fifties, seventies, and nineties, that place is the place thought of first. One must not lose that place. That is why a mother who bears a baby and cannot nurse it is a fake. The baby signals when it passes urine and stool, and the mother knows that. The mother is waiting, prepared to change the diaper.
Such a mother's heart, the sprout of a posture that can help, going ahead of the babies — that is the precious thing. The mother and the baby are not two but one.
That state — in our exploration of truth, what is that nucleus of essential nature?
That never vanishes forever. It cannot be burned even by fire, and cannot be erased even by force.
Once one enters that place, that itself appears alive even ten years ago or twenty years ago. In such a place, a father who can be called a father, a parent who can be called a parent, a sibling who can be called a sibling, and a wife who can be called a wife are alive. The question is whether I can digest that wife as one with nothing whatsoever to be removed. That is the fundamental wisdom that becomes the nucleus among the roots of roots that can embrace all things entirely.
I feel it even now. It does not vanish, does not burn, and cannot be exchanged for anything. In such a state, I feel, “Ah, I too have a heart like that!” That does not change. Such a heart exists even in the animal world.
How is that which holds the essential nature of all creation?
In the nucleus of dual characteristics, not only the relations of high and low or of front and back, but in any aspect whatsoever, there is nothing the heart of that base does not hold. Animals are the same. The source is so.
The Place of the Essence
Even an aged person of high cultivation — if the single word he speaks cannot find such a place, where, having gone to such a state, he can feel it and speak, what becomes of it?
That person floats away from my thought. Our Unificationists hold a source of mind that cannot forget me even unto death. They cannot let it go. Once one enters that place, one is sublimated and draws near to essential nature.
That is why one says, “It is not two but one. Even if there are ten million of all the historical ancestors, it is one.” That place is important. It does not vanish, and however much one erases it, it erases, but no hole is bored through it. It does not burn. That it does not burn is the point. It does not vanish.
I spoke before of the thing called plasma, did I not? One needs only seawater and earth. With just that, the point is that a power equal to a hundred million degrees comes out. The solid, liquid, and gas spoken of until now—it transcends that. I do not know what that energy source is, but in it there is a power beyond today's electricity.
That two become one itself is astonishing. Everything goes forward as two become one. In the baby and mother, the husband and wife, and the elder brother and younger brother becoming one, there are no two. The point is, if there is something the elder brother wishes for, I too wish for it.
What the younger brother wishes for, I too wish for. When the parents or the whole enter that place, when one thinks that the element that can harmonize at that state always goes ahead, that is the place nearest to the essence.
That it is on the inside, or on the right, or in front — that can be freely changed at will. At times, it can go to the back side and to the front side too.
Even with the difference between a little child and a hundred-year-old elder, the point is that the little child can stand even before the elder. In the essence dwells a nucleus that can move me to emotion and move my heart. If one feels such a heart, one always thinks of it and goes there.
There is always a being that furnishes a single source and form and can harmonize, a being to which I can respond. There is a source of such response that can connect the two, inside and out, and can connect front, back, left, and right.
God, in such an essence, can solve all the difficult things of east, west, south, and north, even ten times in one second. He can fit the high place and the round place. There is that place of the essence that can change and fit even for a few seconds, even several dozen times. One must aim toward that place.
Because He has furnished the element that can be encompassed by anything anywhere, there is one who can deal with all forms of this universe even in a few hundredths of a second.
The very core that can, even within a few hundredths, or a few ten-thousandths of a second, turn that form as it pleases and fit it to the environment is deity. The thing called “deity (神)” is the “show radical (示)” with “say (曰).” It refers to the center of the Word.
Where is the center of this building?
There are corners, and there are ten million jagged things, but where is the center?
It is this one point here, one point. Looking, there is the summit, and at the same time, there must be something that upholds it here. Becoming so, it becomes the highest focal point where the pillar can stand. That focal point becomes like the tip of a thread, and this universe is attached to it. That is why, if there is a top, one must determine the bottom as a prerequisite. Where there is no nucleus, existence is impossible forever.
The Center and the Halo
If God is bright red, He appears bright red; if pitch black, He appears pitch black. I said it before, did I not?
It was not known that there was a God who is the Owner of night. In the nucleus of night dwells that which is brighter than anything. That is why one can breathe. When one breathes this way, this is infinitely contracted, and when this grows larger, this center is not here but moves to the middle.
The place where the nucleus of the universe abides is not one place. If the top is taken large, the bottom must be narrow; if the bottom is taken wide, the top must be narrow.
If the right grows wide, the left grows narrow; if the left grows wide, the right grows narrow.
If the middle grows wide, the high vanishes. Among east, west, south, and north, if east and west are bright, south and north are dark. If south and north are bright, east and west are dark; if all four directions of east, west, south, and north are bright, the middle is dark.
In that middle there is a seed, a seed. Is that seed a white seed or a black seed?
How is it when you look at an apple's seed? Is that seed white or black?
It is black. Peel the skin, and there is another skin, and peel and peel again, and at the very last it becomes two halves. Splitting those two halves, too, it is two halves up and down. It holds all manner of elements that can attach in the east, west, south, and north directions, but at the very last, it becomes two halves.
The character “holy (聖)” of the age of great peace and tranquility has, on the side of “ear (耳),” “mouth (口),” and “king (王).” A king is framed, centering on the three worlds. That frame cannot be moved. A king is so. The point is that no one can substitute for the three worlds. To become a king, how is it with the three worlds, large if large, small if small? Large or small, the form of that frame is the same.
The character “generation/representative (代)” refers to the frame. The frame of the form, the frame of the cross, does not change.
The universe all enters into the cross. Split it apart, and in the east too a cross, in the west too a cross, in the south too a cross, in the middle too a cross. Because everything has come to resemble the form of the subject partner, one cannot deny it. One cannot deny inside and out. The point is that everywhere it resembles.
You — do you know the moon halo?
When one looks at a person, there is that person's halo. There is the halo of the eye or the nose, or the face, and there is the halo of the body. Everything resembles. Whichever part one takes out, the structural area of the body is the same.
If there are a hundred or a thousand muscles, the hundred or thousand muscles can give and receive. They can contract and can expand. They breathe. If they do not breathe, they vanish.
So, even if the sea is several thousand years old, how is it?
If the sea has seventeen kinds of elements, those seventeen kinds are in it, and they do not change. However much it breathes, it breathes while keeping those seventeen kinds good; it does not kill them and breathe.
How many cells are in your body?
They say the number of cells is up to forty trillion, and one can grow that a hundredfold or ten-thousandfold. That resembles my form.
When sunlight shines, a shadow forms. A shadow resembling my form forms, and according to the angle at which the sunlight shines, the form differs. If there were no such opposite image, there would be no existence. Say “Moon halo!” 「Moon halo!」
What is a halo (무리)?
It is a pattern (무늬). What a moon halo is — the point is that it talks to the moon. One does not delight only in that round thing. Looking this way, it grows large and small.
If, in my mind, I think “the moon grows larger,” and look, it appears large. They say it is 380,000 kilometers from the Earth to the moon, but it appears large, as if nearby. When I look with my mind and think, "It grows larger,” the halo appears larger than the moon. A moon halo being a moon halo is not a fake. According to the situation I am in, it is both large and small. Because the place of dealing with the myriad forms differs, and the feeling of the halo all differs, the poetic sentiment also differs, and the feeling of speaking differs.
A Place of Love Like the Taste of Omija
I long for that season of being embraced by Mother and sucking milk. There must be only Mother. Even a puppy being there is unwelcome.
That face of Mother smiling wordlessly with a heart of rapture — that, only Mother holds; no other person has it. She feeds the milk of her life. The milk is sweet, you see, and a little bitter.
The point is that there are five-and-a-myriad tastes, the taste of omija. When one eats joyfully, a sweet taste comes; when a little lonesome, a bitter taste comes too. The point is that the taste of omija comes. Do you know omija? Five tastes come from it.
So, there is the word joy-anger-sorrow-pleasure. There is high and low and a middle. One must feel that. I was so in the old days, too. When my grandmother came from my maternal home, I brought the meal tray to my grandmother.
If it were my grandfather, I would bring it to my grandfather. The point was how much they liked my bringing the meal. When I brought the meal that way, I thought about whether my grandfather liked it more than my grandmother's bringing it, or not.
The members of our Unification Church like me, so I must have a heart that can like them more. When I see them smile, it is not that I smile in return, but that my face smiles. When I see them smile, already, seeing from afar, the point is that I am smiling. Such a halo is needed, a halo. A liking halo!
In love, there is more than enough to swallow up all that one likes. No explanation is needed. One wishes to love. The point is that there is a baby I love most.
How is the heart of a mother who considers it to be the most precious baby and feeds it milk?
The baby's heart is smiling as it looks at the mother feeding it milk — what would it be if I made a face that could like that baby more than the mother's face smiling as she looks at it? That must go ahead.
One must always think. The point is, how does it shine upon me as a halo? I am quick at that. At a glance, I already know. At times, among several thousand, several ten thousand people, I can know who it is that Heaven loves.
When I look this way, such a person is plainly seen to my eye. The nucleus goes along and suddenly stops. That light differs. The point is that the color differs. There is a radiance, a radiance.
So, dealing with that person, I said a single word, and when that person was moved to emotion and shed tears, the whole room wept. If they receive a shock, the whole receives a shock. The partner is not two. The partner of love is one. The morning glory is so. When it is a lily, it is nillili-dongdong…… Say “Nillili-dongdong!” 「Nillili-dongdong!」
Something like a morning glory, growing from small — nillili-dongdong, how large does it grow? It grows larger than heaven and earth. With heaven and earth as the root, a dongdong that can resound centering on the great universe unfolds.
The bush-clover flower is small, but it too is a morning glory. The morning glory is sweet when you pick and eat it. A bug or anything must taste the omija taste, the sweet taste, beneath the morning glory before it reproduces. That is why I do not tire even talking to an audience all night long.
Looking east, west, south, and north, speaking with those ten or a hundred people, you see, all manner of people are there. The point is that they all resemble the people who were in our village. The eyes resemble, the nose resembles, the mouth resembles, and the form resembles.
The heart of staying up all night dealing with the village people is there, so how would it be? The point is that they appear closer than the village people. When I sit and speak with eighty-year-old elders or with a critically ill person who will soon die, the critically ill person does not appear to me as a critically ill person. It is as if I have met a person I once longed for. The point is how glad I am.
Because I have so much heart from experiencing such a heart, wherever I go, once that person is there, it fills up. The point is that if that one person is there, the room fills up.
However wide the world is, if I become one with that person and rejoice, that is enough. That personage is the best in the world. Even casting aside a grandfather or anyone, a neighbor or a friend, one wishes to deal with that person. So, when it comes to whom one goes seeking, one goes seeking that person.
One Whose Feeling for the Era Is Uncommon
Now I am fighting a great war at the Las Vegas rally. Who loves that rally most? God, too, must come upon the blessing that Chairman Moon loves. That heart is a precious thing. Do you understand? 「Yes.」 Who loves it? I love it. If you go to South America, do you know that there is an ant's brick house several hundred times its size? Even a human being cannot design like that.
Entering that house, the feet already know. The point is that the feet and the body know the path they will go. So, going along, seeking it joyfully, one goes to where one will live. One goes to where the young are. Going along joyfully, the young are there, and there is a place where one can live. It is a place that has been so from of old.
It is so when one goes to the spirit world. There is the house where you will live. Seeing what one's sorry state is like, one says, “Oh my, I have become like this!” One knows even before going. A patient who has fallen ill, lying down, as one day, two days, three days pass and the illness deepens, knows that he will go.
The point is that he knows he is crossing the boundary line. Even when praying, one knows that grace is coming seeking. It is so when one crosses the boundary line. From my feet up, the four limbs resound.
The whale signals through waves, going “Whaaang” from the deep of the sea. The waves of the sea are fast, you see. The transmitting power is fast.
When it transmits that way, the other knows whether it does so in joy, whether it likes it, whether it is calling it, whether there is food and it means to share, and comes seeking. The polar bear of the North Pole, the white bear too, smells the scent of an animal twenty kilometers or seventy kilometers ahead.
Once it smells that scent, it follows the line of the scent, and even in a position of starving to death, day and night, it runs. The point is that, since it smells the scent, it will not starve to death, so it goes there.
When the members of our Unification Church long for me, I teach them all. There will be many such people here too. Even if I do not think of them, the point is that once they yearn, they all see what I am doing. They say, “Ah, Father is about to eat his meal!” smelling even that scent.
What is it that is different about me?
I am good at feeling for the era. I smell scents better than anyone. You say, “How does Father do such a thing at such a time?” do you not? It is strange, but that is my specialty. That is my trade. If one does not know that, the Unification Church perishes. Because I know such things, I cross the rise.
From the end of the earth, several dozen li or several hundred li or several thousand li away, I hear someone praying that they wish to see me.
The point is that I hear someone praying, “Father, I wish to see you.” There is such a radio wave, unknown in the world.
Centering on the spirit world, the radio wave connects. That is why, when one puts in sincere devotion, one knows everything about what the personage who will become the owner of the world is coming and preparing. (Hoon Dok of the Message under the subtitle “The Korea-Japan Tunnel and the Bering Strait,” in The Owner of Peace, the Owner of Lineage.)
Teach, Beginning with the Mother and Father
Does the blood that went to the head go to the smelly sole too, or not?
Does it say, “I dislike it!” and not go? It must go there too. You — go to the outhouse and, saying, “Yesterday I ate such food……,” break wind once, freely.
Then a smell comes — does a sour smell come, a sweet smell, a salty smell? Have you smelled the scent three times, going “Sniff, sniff, sniff!” saying, “I ate strange food, and this is awful. Oh my, it is truly awful.
A fart flies anywhere through the air. It goes to hell too; there is nowhere it does not go. If that fart's smell is good, would it be good or bad to go where that fart goes? If that smell is good, in the place where that smell goes, people like me gather.
When I, in the midst of praying, say, “Mother!” I hear the voice of Mother saying, “What is it?” There is such a world. Though Mother passed away, the point is that I hear Mother's voice. That world is only at a far distance. Does a radio wave not connect because it is far? According to how great the frequency is, there is a difference between short-distance and long-distance.
There is surely a time when I will seek Mother. After I have saved the kings, centering on your kin, I will go to Mother, will I not? Until then, if there is something that the child loves, if I wish to help, I would go and buy at least a book and witness. I told you, too, this time, to buy 430 copies of the autobiography each, did I not? You must not fail to buy them. The point is to teach, beginning with one's own mother and father before anyone, staying up all night.
For you, is it closer to the mother and father or to me?
If it is closer to the mother and father, you must make it so that those mothers and fathers can go to a higher place than I.
Are all your names in the clan register?
Chairman Moon, in the spirit world, teaches all the people whose names are in the clan register, you see. “Among the Mun clan there is Chairman Moon, the founder of the Unification Church, so go seeking that chairman!” “Oh my, I will not go to Chairman Moon, whom our village dislikes most.” If one does so just three times, one never meets again. I teach it all.
Now one must witness to the kin. If one does not do that, a problem arises for you. I told you to witness, but I did not command it.
This time, the blessed families distributing 430 copies of the autobiography each to the kin are uniform. I have formalized it precisely. Insofar as one cannot witness, one distributes them.
If one knew how precious a book it is, the point is to buy them, whether by fasting and gathering money, or by laboring, or even by receiving help from someone. One cannot simply pass.
So, it is set so that one distributes them all to the kin. Among the blessed families, ten people make 4,300 volumes. A hundred make 40,000 volumes.
There is a path by which you yourselves can save your kin, so why do you not do it?
The point is, why do you leave unattended and not act on the multitudes who can become the framework of your ancestors and the nation, by whom a tribe of one nation can be composed?
Chairman Moon, now that it is finished, will go about with our sons and daughters and grandchildren. (Hoon Dok continues thereafter and concludes.)