Though we are in a fallen position, we are, unlike others, bearing a new Will and groping out a new view of the world.
That new Will is not such content as anyone can commonly feel in the already-established family, if it be a family, or in society, and it is not something bound to circumstances. Setting one clear task before us upon this earth, we are presenting content by which this fallen world can be brought to a decision and are pursuing something new that does not exist in this world. Centering upon true content, of which it can be said that it must be so for me as an individual, and must be so for my family, and must be so for any society, any nation, or the world, we must grope out a true individual, a true family, a true society, a true nation, and a true world.
Truth and Love
Truth is not two. Though the direction differs when seen from the east, or from the west, or from the south, or from the north, its figure is one figure that anyone can commonly acknowledge.
Where can that one true figure be discovered?
One cannot call one’s own outwardly manifested figure, or the environmental content in which we are living, a true figure. Truth is eternal, and it is what does not change. Unless it becomes an absolute standard that can gather everything as the truest of the true, it cannot be truth. Then where is the place in which that truth can settle? This is the problem. That place is a place transcending the notion of “I.” That is why my body and mind long for truth from time to time.
Then where is the place in which truth can be determined in reality? That place cannot be determined centering upon the wide, wide world as we commonly hope. Nor is it a place that can be determined centering upon society or the family. Because before there is a family, there is first “I”; the decisive place in which truth settles is “I.” Then what within me shall I make the point of settling? However vaguely, one cannot but present the proposition of love.
Then what sort of love must that love be?
It must be a love that can continue eternally. When one comes into contact with that love, eternal happiness dwells there; and when one forms a relationship with that love, one must be able to have content by which it can be connected, transcending any distance and any environment and crossing beyond temporality. It must be such love.
Moreover, that love must be an absolute love. It must be such an absolute thing that no age whatever in history can move that love. It must be such a love that the past cannot move it, and the present cannot move it, and the future cannot move it. Therefore, a love that feels some limit in seeking to meet that immovable thing itself will not do. It must be an infinite love.
It must be a love so overflowing with room to spare that it can embrace spring and have more remaining, a love that in the cold and chill winter can melt snow and ice, an infinite love that we cannot measure whether in height or in breadth. Such a love must form a relationship with me and must determine a settled central place from which it never departs from me eternally. When such a love is infinitely touched and infinitely sensed, that love indeed is such as can contend with the universe and spare it. No value whatever in the world can be found apart from that love.
If there is a person who has settled in the very center of his mind an absolute love whose beginning and end are the same, that person, though he be an individual, can contend with the world.
Yet if a person who felt and held such a love should lose that love, that would be the greatest sorrow among sorrows. There is no sorrow beyond the sorrow of having lost that. Again, what is the greatest misfortune among misfortunes? It is to be in a position of having had that love and lost it and being unable to find that love again even if one would. We cannot but consider such things. Therefore, the problem today is how we connect such love with ourselves.
Then will that love be in an exceedingly high place within this universe, or in a low place? To say it again, the problem is whether it is within a sphere of high pressure or within a sphere of low pressure.
If this love is in a central place within a sphere of high pressure, to reach that place you yourselves must form a sphere of high pressure. Otherwise, one cannot go seeking it there. It means that without being equipped with an equal sphere of high pressure, one cannot come into contact with it. Therefore, the only method for absorbing this love and forming a relationship with this love is to make a sphere of high pressure.
Then how does one make it?
If we look at Matthew, chapter five, verse three, it says that the poor are blessed. It means that if that poor person helps one who has nothing among those who have nothing, he comes to stand in a position where he can receive infinite love. Such a person feels not happiness but unspeakable misfortune in such love as human beings can commonly long for, such as the love of parents, or the love of husband and wife, or the love of children.
If those people have a foundation of mind that can long for an essential and higher-dimensional love, they cannot but deny everything of the present reality and grope out a new road. If there is only one road upon which a new bond can be formed, it means that there is no way but to do so.
The Purpose of Faith
What sort of road are all religions going seeking?
They are not going seeking a road of love centering upon a people. They are going seeking, transcending the people, the bond of the heavenly heart. That road is not a level road, and it is not a free road that all people welcome. That road is a harsh valley road and a road of solitude. Moreover, we must know that it is a road of struggling grimly together with sorrow.
It is not because one has no money that one walks such a road. Nor is it because one has nothing to eat that one walks such a road. Only one thing: it is because one longs for a cosmic love that can fill one's mind that one walks such a road. It is to find the only bridge by which one can come into contact with that and to enter a state in which that love alone can be everything and to receive public recognition from the Absolute One that one walks such a road.
If there is a state in which one can grasp through experience the love of the Absolute One, that state will not be a state of two but a state of one. The direction, whether east or west or south or north, is not the problem; what one seeks is the problem.
One must have a subjective recognition that not only fills the mind that until now felt itself empty and felt the fact that it was not filled, but overflows and can be made to relate to the universe. And so one must reach a state in which, as a being holding such infinite value, one can feel a peace holding infinite value. For that, one must without fail come into contact one-to-one with absolute love.
When one beholds the universe from such a state, that universe cannot depart from one’s bosom. If there were upon this earth such an infinite love that, though you and I be at a far distance, one could feel that we are not at a far distance but in a direct relationship, how precious would that love be! That love history cannot rule. The present age cannot rule it. The future that is to come cannot rule that love either. Such a state of love must without fail be ours.
What is the purpose of those who walk the road of the Way today?
Commonly it is said to be self-completion. That is, one must complete one’s life. Then, when one has completed one’s life, what will one do? One must come into contact with completed love. After coming into contact with completed love, what will one do? One must enter a place where one can have infinite factors of happiness. That I have infinite factors of happiness means that I come to stand in a place that cannot be cut off from infinite love. To say it again, it means that one must enter within the sphere of love of the absolute God.
A child who receives his parents’ love cannot forget that love even though he is far apart from his parents. However complicated an environment he may go into, and however extreme a place of joy he may go into, he cannot forget that love. As long as the parents’ love, which cannot be exchanged for anything whatever in the world, is not erased from his mind, that child’s mind cannot go elsewhere even if it would. He is always in his parents’ bosom and cannot but be his parents’ child.
Likewise, if we live our whole lives taking as our matrix the only infinite love of God, whatever environment we are placed in and whatever place we go to, we are living together with God.
If sons and daughters who receive their parents’ love think, centering upon that love whether in joy or in sorrow or in a difficult environment, and, centering upon that love, stimulate the hope of tomorrow and thereby overcome everything, then the bond of that love between parent and child comes to be such that nothing can cut it. It is the same, centering upon God.
If we have formed an absolute bond of love with God, whatever environment we go into, we must be able to feel gratitude for that love, and measure everything centering upon that bond, and feel centering upon that bond, and live centering upon that bond. Such a person cannot depart from within God’s sphere of love.
Such a person will at last be able to bear witness to God. When the circumstances of God are spoken through the mouth of such a person, those circumstances can communicate with God’s inner heart. To go seeking such a place is the road of the Way.
The Time When One Can Best Feel God’s Love
Then, on the road of the Way, what time is the time when one can be closest to such a place? Is it the ignorant time of infancy or the time of the prime of life when one has come to discretion? Or is it the time of old age, after one has passed the prime of life and can reckon everything inside and outside the world? When we consider what time that time indeed is, it means that that time is a time like the time of adolescence.
In the time of adolescence, even in seeing a flower, one does not end with seeing it but wishes to extend the emotion and form a relationship between the whole of the flowers and oneself. Moreover, even in appreciating a particular tree, if it be a tree, one does not end with that, but wishes to appreciate it by relating that bond of appreciation to the whole bond, that is, to all of nature. The time when such an inner heart wells up is adolescence. Among these things, the time when one pictures one object of love in which the whole of me can be utterly steeped without knowing what it is is adolescence.
In the world of the Way, from where will the standard of the perfection of personal character come?
It comes from love. Perfection of personal character comes about centering upon God’s infinite and absolute love. At what time must this bond of love be formed? It must be formed at such a time as the time of adolescence. When adolescent emotion departs from within the sphere of living of the Way, one becomes a dull and dry person. When it becomes so, at some time the living of the Way will come to an end. Before the road such a person walks, a limit line is bound to appear.
Only by becoming a person before whom such a limit line does not appear can one be guaranteed an infinite world and make it firm. The motive that can enable this is precisely love.
If we look at girls in the time of adolescence, they weep even at seeing a leaf fall. Why do they weep? Because there is content there in which they can, without knowing what it is, be utterly steeped in their own way. It is because they feel that an infinite new bond is interposed there. Though that appears symbolically and figuratively, because they feel that there is an infinite bond of love within it, they show such an expression of emotion without knowing it themselves. This is a matter that you must engrave upon your hearts.
Even when one sees the seawater breaking in waves at the seashore, it seems those waves are striking me, and even when one beholds nature, it feels as though nature is all breathing and bringing rapture to oneself. When one beholds it in joy, it appears as something that symbolizes the highest joy, and when one beholds it in sorrow, it becomes an object that can stimulate that sorrow and rather stimulate a new hope from another angle in the midst of sorrow.
If there is a person who lives in such a state, a person who pursues infinite bonds with such a heart, that person is not a dull and dry person. When he goes out into a lonely place, even there an infinite bond by which he will not be lonely appears like spring. The world of such a state is the world of God’s love.
There will be times when you experience such a thing spiritually. How shall I put it? There will be a time when you enter such a state as upon a garden where flowers have bloomed and the spring haze rises in the springtime; being wrapped in the clouds that float in billows on all sides and in the flowers, you are infinitely embraced in that atmosphere and, savoring infinite value, are caught up in yourself.
At such a time you will without fail feel such a state as coming into contact with an infinite power like the dynamic and static pulse of the universe and the heart pumping out blood. Though the body be limited, when from that limited state one comes into contact with an infinite state, from there one will be able to feel that one is bound with life. It means that in that place one feels the life of oneself. In that place, one finally feels an independent emotion about what one does with oneself. Isn't that place where one feels such an independent emotion the place of completion? God will rejoice to see man in such a place.
That is why Sakyamuni called the place of completion the state of absolute “I alone am honored.” When one comes to stand in a place where one can, holding the highest conviction and acting independently, say, “All that I do is the most precious thing that can be absolutely guaranteed,” one can hold a second subjective value. To advance to such a place is the most worthwhile thing for us human beings.
One Must Accomplish a Love That Stands in the Stead of the Whole
That place is not a place one can cross over through some knowledge or recognition or with an external notion. Without a state of love, one cannot cross it. Is it not so? The eyes of someone who longs for another are different. Longing eyes are not flat but solid.
If one sees such eyes, one knows at once. A person in whom such a relative factor is met is a person who has transcended their recognition. In this way, what becomes the underlying motive by which one can transcend one’s own recognition within the sphere of sensation that we feel is something emotional.
You must have a way of thinking centering upon such emotional things. Rather than thinking that when my hand moves it merely expends power, you must think that my hand’s moving too is to pursue something of heart. Again, for what do I live? One must think that it is to pursue a more valuable goal of the heart.
Seen in this way, in living the life of faith, one is not lonely merely because one is alone. Moreover, just because there are many people, they are not all friends.
There is only one person whose mind matches mine. Is that not so? There is only one road that a person goes seeking. Though there is only one road to go, when it is said that one has become one centering upon the whole, one comes to wish to boast of it to that whole. Is that not so? When one has found an object of love that cannot be found in the world, when, indeed, one has found an object of love of which there is but one in all heaven and earth, one wishes to display it infinitely. In displaying it, how far does one display it? It means that one wishes to display it to the ends of the heavens, even to a boundless world, eternally. You must know that such a foundation of mind cannot exist without having love.
If one loves only someone, that love is one-sided and partial. But when it is said that the two have become one with each other, they must be able to stand in the stead of the whole. From this perspective, when a Blessed Family today or an individual set up before the Will says, “I love so-and-so,” or “I love so-and-so’s child,” that love is one-sided love. Yet if the two say that they love one another, it becomes a position that can stand in the stead of the whole. Only then does unification unfold in that world. Otherwise, it means that unification does not unfold.
Even seeing centering upon your families, until a certain Kim, if it be a certain Kim, or a certain Pak, if it be a certain Pak, finds an object of love in his own way, he stands in a one-sided position. Yet it must not end in a one-sided position.
When it is said that one has become one from a one-sided position, one must stand in the stead of the whole. For that, one must accomplish one love that is the center of the whole. It means that you must be so.
What Is Most Necessary for Man
We are passing ten years, if it be ten years, in vain. Consider the time from when you first entered the church until now. How have you treated the Teacher? You have thought that the Teacher is no more than one man.
Then what can you obtain through the Teacher?
However much the Teacher speaks, embracing your minds, you evaluate outwardly that the Teacher is such and such a person. You consider him to teach us truth corresponding to some one field. When the Teacher speaks from a position of having come to a limit point beyond which, having been born a human being, there is no road to go seeking, there are people who complain, saying this and that. You must not look at the Teacher from such a human aspect.
We human beings, seen centering upon God, are no more than a simple small point. Moreover, to speak in terms of sand, we are no more than one grain. We cannot thus stand in the stead of the whole. Yet we must stand in a position where we can stand in the stead of the infinite whole. For that, there must be the backing of love.
If there is no such love, then however much you have received the Teacher’s teaching, you are no more than successors. It means that the Teacher is no more than a master who teaches you. If it becomes so, after one has learned all that is taught, the bond with the Teacher comes to an end.
Therefore, there must be within my mind a bond of love most noble, like spring. There must be a power that can draw one so that this cannot depart even if it would. It means that something that cannot be cut must be related between you yourselves and the Teacher, or between the Teacher himself and God. If that is absent, an upheaval arises there. An infinite splitting apart unfolds. Originally, splitting is done to develop. Yet it means that it goes on in a state that is not so. The problem lies here.
Then what has the Teacher presented to you today?
Is it the content of the Unification Church Principle? The Teacher does not think so. It means that he has presented God’s love, by which one can overcome the pain of death even upon entering the road of death.
What the Teacher thought seriously about concerning President Yu Hyo-won was whether he went holding such content. In coming after the Teacher, he underwent much hardship for my sake. Among those things, when the Teacher was in prison, he thought much of the Teacher. That is why, when the Teacher thinks of President Yu, he comes to think, “He was such and such a person.” He was drawn by that affection of wishing to meet me at dawn as he lay in the cell, and he had such an inner backing that he could receive even a single slip of paper passed to him as if it were the value of life. I remember that he was such a President.
Then, upon the road of human life on which we, scattered in a world of death today, go seeking the original world that we must go to in any case while overcoming the road of death, what is most necessary for oneself? Knowing much is not the problem.
All of you, do you know the word halo (후광, 後光)?
If one cannot become a self that can shine as a center with such a bond as a halo of the world of heart, one must at least be equipped as a reflecting body of the halo. If, from the position of a reflecting body, one stands in a position of saying, “He is thus and I am thus,” that is false. One must become one. One must enter a state of having become completely one. If any mirror would completely reflect the light it receives, that mirror must have no speck upon it. Only then is it completely reflected. That reflected halo must become a halo-body of heart. And so all the directions of my mind must always be able to be made completely one with the original light. When one comes to stand in such a relative position, it is not two. It means that light thus reflected is the same as direct light.
What Makes Man Eternal
In passing through your life course, there must be a point of pursuit of that life course. To speak in terms of a net, it means that there must be a head-rope. What is like the head-rope of a net in human life? It is God’s love. When God’s love drops anchor in me, one can go in and out even to an infinite world. If you would feel such a heart, you must pray.
When you pray, though you pray in Korea, you must pray for the members scattered throughout the world. If one reaches a state of feeling God’s heart, one comes to know what sort of heart a certain person holds even without anyone explaining it. It means that if one only seeks to know it, it comes transmitted like radio waves. This is possible only upon the establishment of an inner condition. What comes through a relative bond is not perpetual. It means that only what flows through subjective content is perpetual. What determines that subjective content is not relative content but love, which can be the subjective original bond.
Therefore, you must go on pursuing God’s love even though you die. In walking the road of human life, what is the center of God’s personal character that you have pursued until now? It is not truth. That center is the heart.
One must enter a place where one can transcend the utmost of that heart. If one enters that place, one does not think of the pain of one's death. Even at the moment when death comes seeking, one can forget the pain of that death and, embraced in the bosom of the Father’s love, fall asleep. One must become a person who can be such. If there is a person who thus concludes his last, he is a person who, as one who came to this earth and departed, goes bearing the highest gift more than anyone.
The state in which Jesus, with the cross before him, could pray, “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt (Matthew 26:39), is the highest. It is a state in which all pain can be overcome by God’s love. How shall one grope out such a place of coming into contact with a power that can overcome the sphere of death upon this earth? This is the problem.
Therefore, you must think of that whether you are eating a meal, or sleeping, or working, or doing anything whatever. Such a person is one who always sings of a spring day. It means that he is a person who lives singing of a spring day throughout his life. It means that even though one is advanced in years, one does not have the recognition of being advanced in years.
Of course, everyone is the same afterward. There is a saying that it is difficult to live a hundred years, but it means that the mind is not so. Are your minds not so too? It means that even old grandfathers and grandmothers have the minds of unmarried young men and women. Though one’s own wife is a wizened old woman, one does not wish to call her an old woman. One always thinks of that time when the flowers bloomed as the standard. It means that, centering upon that day on which they were bound as husband and wife, they seek to live with the mind that until death you and I are one.
A husband and wife who have such a love as seeks not to look upon one another with dislike because one is now old, but to keep that feeling throughout life centering upon that bond of former days and to embrace everything and thereby wrap up one another’s life courses, are a happy husband and wife. Even though she is wrinkled, one must have such a mind that says she is my beloved.
If there is no such mind, that husband and wife are a desolate husband and wife. It means that they are a husband and wife who might as well not exist. When we look at a flower, if it be a camellia, the camellia cannot change. It means that it has an unchanging essence as a camellia.
Then what is it to grow old?
Seen centering upon man, growing old is going seeking toward a new world of spring. Though the body has grown old, the fundamental love that blooms up within that inner heart—that love is more splendid than what is external. Only when man has such a love will he be happy.
The bond between father and son is likewise. When sons and daughters are young, one sets them upon one’s knees and dotes upon them and rears them with the greatest care; but when those children grow older, one cannot do so. Yet a parent’s love is not cut off just because a child is advanced in years. That love appears all the more in solid form. The value of offering devotion centering upon content that cannot be exchanged even for one’s own life appears more and more as the days pass.
If one becomes a son who can discover the value of such a parent’s love, then even without having the name of a filial son, he is a filial son. When by that one pursues goodness, and by that one can hold hope for tomorrow beyond what one had when young, does not that child at once become a filial son?
The Road of Heart, the Road of Love
Likewise, the problem is how you develop a factor of heart that can encompass a lifetime and spare. If it becomes so, then even if one becomes a prisoner and is inside the iron bars of a jail, it is no problem. Even if a crossroads of death appears, it is no problem. You must always know that well. In longing for such a love and going seeking it, it is not so arranged that one simply goes.
When God is present in the place where subject and object give and receive, multiplication unfolds. Without a Spirit of absolute ability being interposed there, multiplication does not unfold.
When a woman and a man, that is, a husband and wife, love one another, a child comes into being. At what time must a child come into being? It must come into being in a place where not only all physiological emotions but also the heart are completely made one.
If it becomes so, without fail good and fine sons and daughters will be born. Yet in the fallen world today, that has not been so. Has there until now been anyone who bore a child in a place where the heart of loving the nation and the world centering upon God was inwardly made one? Sons and daughters born in this way, centering upon a point of physiological oneness and a point of inner oneness of heart, are born riding upon heavenly fortune.
In that sense, there is something I said while blessing you. It means that if one looks at your sons and daughters, one can know how loyal you are before God and how much of God’s love you live receiving. It means that your sons and daughters bear witness. Therefore, you must become filial sons and filial daughters and loyal subjects before God. Moreover, you must become faithful men and faithful women.
For you to become loyal subjects, you must set up a bond of heart beyond that of a loyal subject. Moreover, to become a filial son, you must set up a bond of heart beyond that of a filial son. One must do it willingly, welling up from one’s own mind unawares. To do so, one must have such a bond. It means that one must come forth having received a good heavenly disposition from one’s forebears. Becoming a person who can carry out loyalty and filial piety is not a problem determined in one’s own generation but is determined centering upon content bound with tens and hundreds of generations of forebears. It is the same when we consider God’s heart.
How greatly have you rejoiced upon knowing this, Will?
Have you rejoiced as though you would go mad? If you have not rejoiced so, your heart of craving for truth is staying at some limit line. One must cross over some limit line; it will not do to feel a limit line.
In this universe, an infinite power is moving. It means that this world is moving because there is infinite power. When you look, it seems the wind is not blowing, but the wind is always blowing. Though we do not feel the wind blowing, there is no day when the wind does not blow. It means that there is no day when it is utterly still. It means that it is acting, supplementing each field. If one opens a door when it is quiet, one can know that air comes in through that door. It means that it is not still but moving.
All of you, you must know that wherever air is filled, plus and minus come to act there. The small shapes that thus act gather more and more and come to form a cosmic great typhoon sphere. Likewise, this cosmic sphere too moves, being equipped with some one direction. This cosmic sphere moves forward too, moving centering upon one small tip. You must feel such things.
You must cross beyond the limit line of the power that can carry out physiological action and form a relationship with an infinite world. If it becomes so, one’s own limit line disappears. Therefore, you must have a power stronger than the power of man’s physiological action. If it becomes so, work unfolds. If a person cannot bear it, because that power strikes the person, he comes to be toppled.
There will be God’s love in this world. That is, it means that there is a perpetual element that can continue eternally, like our ideal. If that were absent, God could not have made man an object centered upon eternal love. If there is one road by which we human beings today can form a relationship and be connected with such love of God, that road is neither the road of truth nor the road of hope. It means that that road is the road of the heart.
What sort of road is the road of the Way?
It is a road on which, steeped in longing for the world of God, one kicks away the longing of the human world and goes. One must like the world of God more than one likes people, more than one likes one’s own parents, more than one likes one’s own wife and children. That is the road of the Way. Then how much must one like it? It must be to the degree that one says there is nothing better than this.
The feeling in the world of the Way is this. A person who has received grace, a person who receives God’s love, looks beautiful. It means that if one receives love, one looks beautiful. How beautiful does one look? One looks like light. That is why one can send forth light. Likewise, if every being sends forth such light, it means that there is no unhandsome person, that is, no ugly person.
All of you, among the people of the world, when one looks at some married couples, some people do not suit one another at all, are there not? There can be people of whom one thinks, How can such a handsome man live with such an ill-favored woman? Yet in that man’s eyes, that woman looks like the greatest beauty. Because that man has not found a partner beyond the person who had the bond of first love with him, the person who poured out her first love a hundred percent upon him, he thinks that there is no woman with whom he could live more happily than that. Yet if he had found a person who could give him love beyond that, he would have gone seeking that person. Do you understand what I mean?
The Point at Which the Unification Church Differs from Other Churches
What is it that our Unification Church has that differs from the world?
It means that it has presented a bond by which a love more precious than the world’s can be poured out solidly. It means that one’s own beloved husband is not the problem, nor is the wife the problem.
How much of a truly loving mind have you held until now, and how much have you felt the Teacher’s love? Have you thought of that? It is not the love between the sexes that human beings hold today. Love between the sexes is a love like a shadow. Do you hold a subjective love? This is the problem.
A state in which, having longed, one longs again—do you know such a state?
One must have a love by which, even from a place of liking someone to death, one can long again. That love is a love that gives infinitely. It means that though one collides and collides again, there is no end. Do you understand what I mean? It means that it is not a love that ends because one has collided, but a love that keeps burrowing in, saying one likes it to death. Is there not such a state of the perfection of love?
If the fundamental love of God of the universe, a worldwide love, that love of God, had come seeking each human being who has lived from after the Fall until today and been reconciled with them, would there not be a state in which, centering upon one eternal day, one could say that going up it is love, and falling it is love, and tumbling over it is love?
Then in that state, where will the preciousness of character lie?
It means that it transcends saying that one likes a person because he speaks eloquently, or that one likes him because his eyes are like a dove’s. It means that wherever one looks, there is nothing wrong. It means that everything related to him gives off the scent of perfume. Ought it not to be so? If one looks with such a heart as says that everything God created is, seen in God’s image, a part of God, and that there is nothing not bound with God, everything is a friend.
If one prays from the position of a child centering upon such a bond of heart, it means that one knows at once. It means that if one quietly considers, it comes in through a spiritual antenna. For you to live such a life, there is still far to go.
Have you felt, when you sleep, the touch of the Father stroking your head? Have you felt the feeling of being reared so carefully with love as a son or daughter? The bond of calling upon the Father from a place of feeling such a thing holds a solidity and mystical content that cannot be described in words. The more a person feels such feelings, the more, when he sees a person who seeks such a thing in some place, he likes him without knowing it.
Just as when one gazes at a flower, one grows beautiful following the flower, and when one smells the fragrance of a flower, all one’s physiological emotions are stirred, man must always form bonds centering upon circumstances that cannot be severed even if one would sever them. Yet it means that you cut them all off. That is why the spirit world carries out that work in your stead. Yet it is not a good thing for the spirit world to do such work in your stead.
If you come to enter a state in which you can feel God’s love, you can communicate with everything. In this respect, it means that seeing centering upon the Teacher, our Unification Church, is great. It means that one can transcend everything. It means that one can transcend everything centering upon a fundamental emotion of love. This is the point in which we differ from other churches. It means that at present the whole spirit world is working in every place of the world centering upon the Teacher.
You must not grasp God’s heart through experience conditionally. Crossing beyond the sphere of environment, a recognition must come in that I, having been born too, was born for His sake and that I grew up by Him. One must grasp such a heart through experience. It means that one cannot pull up the fundamental root bound with God and go somewhere else. You must have such a feeling without knowing it.
For you, the most difficult problem is how one goes toward perfection. It means that this is what I have found in passing through until now. At some times, when I write down words centering upon the Principle to pray and then look at them, they are unmistakably well written, but I come to think, what shall I do with this? Shall one give the Principle and exchange it for something? The Principle does not exist to witness. It is to stand in a subjective position of love. You must always think of this. It means that when you do not feel such emotion, do not open your mouth to witness. It is the same in praying too. When one experiences the highest level, the most distressing thing is precisely such a thing. It means that if it is spring, the mood of spring must be felt. To feel such a mood, one must enter a stage of experience.
Without Love There Can Be No Perfection
One must pray while thinking of the heart of God, who came seeking that valley when I was undergoing suffering. Prayer is done in that way. The Teacher offers such a prayer when he prays. Thinking of the time God, when I was lonely, connected me to God’s heart with circumstances of heart, I connect the recollection of former days to the point of today. The world of heart transcends the sphere of time. If one truly underwent hardship at the time of the June 25 upheaval, one ought even now to shed streams of tears when speaking of that time.
If one were truly a person filled with bitter resentment, it would be so. Moreover, parents who have a beloved child shed tears whenever they think of their child, even until they grow old and die. That state is a state that transcends humility. All the limited things of man are not a problem. It means that one must transcend such things.
Then, in standing upon the platform or in conveying the Word, through what must you convey the Word? One must convey the Word not through a certain Pak, if it be a certain Pak, but through heart. That is the most important thing. In the single word “Father” spoken when one prays, there are a hundred million kinds of differences of heart. It means that in the heart there are a hundred million kinds of differences.
When you eat salt, how is the taste? It is salty, is it not? Then is the emotion of feeling that salty taste all the same? It means that it differs according to character. It means that if there are a hundred, it is not so arranged that all hundred merely say it is salty. There is a difference of degree there.
When we think in this way, perfection cannot be without love. That is why what our Unification Church presents is love. Moreover, that our Unification Church comes forth holding up heart is because heart is the matrix of everything. What is the origin of that world of heart? What is a heart? It is God’s love. It is God’s absolute and infinite love. When limited and come to be equipped with God’s infinite love, I become a reflecting mirror that can reflect God’s love again. There is only one place where one can stand in a second subjective position. Is the sunlight reflected from a reflecting mirror hot or not hot? It means that it is the same as directly shining sunlight. It means that it is pure.
There will be a face for which God longs as He faces us human beings. There will be a face that everyone longs for and likes. Then has my figure become such a figure that everyone likes and for which God too can long? It means consider this once.
God lost His sons and daughters for six thousand years. Did He really lose them? Answer. Did He lose them, or did He not lose them? Man is in the plight of an orphan who has lost his parents. Man is one who has nowhere to place himself in a desolate heaven and earth, unable to go seeking his parents even if he would. Isn't man in a position of having to strike himself against something with all his strength and die? Therefore, it means: have you ever entered such a sphere of destiny in which you must gather your cells and nerves completely together and strike all at once and be smashed to pieces, or in some such way come to a final decision?
In other words, it is said that God must find the sons and daughters He lost six thousand years ago, but have they been found? The problem lies here. Then what must we do today? What has come forth to resolve that is the Unification Church. Do you think that the Teacher of the Unification Church has come forth doing it as he pleased while dreaming? By no means. Even if one did so for a hundred days and a thousand days, it does not come about. It is absolutely not so simple. It means that it is not so simple as you today know the Principle to be.
All of you, suppose that you have lost a child forever. Suppose that a young child has gone to a wide, unfamiliar place like a market and lost his parents. How would that mind be?
If he had money, would he think of that money?
If he is thinking only of what his mother bought for him, there is no way to find his parents. It means that if one places one’s interest elsewhere, there is no way to find one’s parents. One must shout out so that the market resounds. It means that otherwise there is no way to find them.
If it is really time-sensitive, there is also a method of finding them by injuring someone and thereby spreading the report. It could be so, could it not? It means that one can also find one’s parents through the report that “so-and-so, having sought and sought his mother and failed to find her, grew angry and injured someone.” When one comes to commit a crime because of such a mind of seeking one’s parents even through a bad road, one can even be forgiven. It means that in the world of love it can be so. It means that such a state unfolds in which inside and outside can be complemented.
Are You Truly Feeling God’s Heart?
If you have truly lost your parents, enter such a state and, with your breast tightening to find your parents, writhe through the night and call out with the loudest voice among voices, and even at the cost of striking your body against a rock and being smashed to pieces, try doing it once. It means, let us become selves who can turn the whole world to nothing. And if there is a road by which one can thus find one’s parents, if there is a road by which one can find God even by doing so, it means: try colliding once. Have you done so?
Did Adam and Eve fall, or did they not?
Can you truly feel that Adam and Eve fell?
Do you know whether they fell or not? Of course you will all know.
Could Adam and Eve lift their heads immediately after the Fall?
How great must that shame have been! Though I am hearing every sort of rumor and reviling from the people of the world, that shame is nothing. The shame of being mocked by established church members when I entered prison with the President is not a problem. That sort of thing is nothing whatsoever. It cannot even be compared with the shame of Adam and Eve after they had sinned before God. To cover that shame, one must give up everything concerning the world.
Have you felt such shame?
Failing to fulfill their responsibility, in one careless instant Adam and Eve fell.
Have you thought of that state in which all goes black before one’s eyes? You will not even have been able to think of such a state. It is an astounding matter.
If, knowing such a thing, one considers Principled content, one cannot know how much work we have to do. Despite that, one who says this and that is the greatest idler among idlers. It means that, in my view, it is so. Though people say this and that about the Teacher, the Teacher is not one who is played with by such a measure as you use. Your dimension must rise as far as the Teacher’s state.
Because the Teacher holds something that says I exist for the Father’s sake, he is not anxious wherever in the world he goes. Because it is Thou who caused a good living to set out centering upon this mind, how all the results shall be borne too is owing to Thee. I think that I am carrying about even this body for Thy sake. I hold such a mind.
Is everyone called a faithful woman a faithful woman?
What is Chunhyang’s integrity in prison? No one could leave a mark upon that crimson heart. Is that not precisely integrity?
You speak clearly, saying that Adam and Eve fell. What use is it, however many thousand and ten thousand times you speak? Such a person is the same as a phonograph record. What relation does it have to your eternal life? He is no more than a mere trumpeter.
You must say that I am Adam. The women too must, with such a mind as says, “I am Eve. I am the mother of the women who cast this world down into suffering. I must bear the responsibility of undergoing the labor of childbirth again. To strip off my shame, I must bear and gladly carry even a road of suffering of a hundred million ages” and gladly bear not only the problem concerning the nation and the problem concerning the world but also individual persecution, trial, and agony.
One must say, “Before I receive blessings, entrust to me all the bundles of trial. One must think that the road of receiving all of man’s bundles and receiving even all of Heaven’s bundles is the only road by which one can escape one's shame.
I spoke yesterday too of the astounding circumstances in which I have walked while being betrayed before the people and driven before the world; yet although I bestowed grace and virtue for their sake, they slander the Teacher and seek to use the Teacher. Each time I see such fellows, I have a mind of wishing to tear them to shreds and make them food for eagles; yet, asking where in the human world there is a place for me to be nailed, I writhe from a state of taking charge of all those bundles in their stead to escape from that shame and disgrace.
The Road of Restoration That Must Be Walked Centering Upon the Heart
Even though I should be reviled in whatever way by the people of the Republic of Korea and die by the roadside, it means that that is not a disgrace. With what shall one cover that shame, that disgrace of having lost the figure of a son with which one ought to have been equipped before God? It means that it cannot be covered by anything, whatever, under the clear blue sky.
Our shame must be covered by God. God’s mind of love alone covers all my faults and more. Because one motive by which God can love me has been formed, it means that by that motive God loves me. That motive is a motive beyond that with which He faced fallen Adam. In order for God thus to cover your faults, you yourselves must long for God beyond Adam and like God beyond Eve. It must be so.
You will have heard the Principle lecture many times. What Principle is that Principle? It means that it is the Principle of Restoration. This is a formula by which fallen human beings go seeking God. Through what does that formula go? It is not through words that one goes, nor through knowing. It is through heart that one goes. Considering Adam’s family, the positions of Cain and Abel too are determined by heart. The problem is who loves God more, not who receives more of God’s love.
Therefore, one must feel the seriousness of having had the world and lost it. And so, upon the course of going seeking it, one must be for the nation, and the nearer the time comes, the more one must rouse oneself. Why should one grow weary? All of you, are you weary or not weary? (“We are not weary.”)
If that wife did it truly knowing God’s love and knowing God’s Will, how great a value would that thing be? That incident gave me a great lesson.
These days I often go to Sutaengni, but I have not said one word to her husband, who is at the Sutaengni factory. A few days ago, that husband came to me and said he must bring his wife back, so I asked him to consult the factory manager and handle it well.
From this perspective, when one considers the road of the Principle, it is the same as picking up a grain of sand that has fallen into the midst of the vast sea. All of you, there are not one or two such times. Consider from where, indeed, one must drop anchor. Hereafter I will educate you concerning such things. Until now you have all been no more than errand runners. It means that you have run errands like servants but have not truly been filial. I do not regard such a person highly. It means that until now you have not carried out filial piety but have lived as servants.
That I blessed you was blessing you by having set you in the position of adopted sons. The Blessing must be received three times. You have heard such words, have you not? (“Yes.”)
If you do not know from what mind those words were spoken, you will not see the Teacher’s face upon going to that other world. It means to agonize over what that is. Just because it is a spring day inside a greenhouse, it is not always a spring day outside as well. Because if one only strips off the vinyl of that greenhouse, it is a winter day; the plants inside collapse at once. It means, is man not the same? You must know such a thing.
The Sort of Person God Likes
Perfection does not come about by knowing much. The Teacher does not fear a person who says he knows much. I greatly respect a person who knows how to be for others and who serves others. God does not seek a person who says he knows.
What sort of person does God choose?
He is a person who, though he knows much, does not display it outwardly but seeks to conceal it. God chooses such a person as keeps seeking to conceal, saying that as for me, I am nothing whatsoever. That is precisely the teaching of the Way. Is it not the teaching of the Way that he who would be high is brought low and he who would be low is raised high? One must keep seeking to bury oneself. I, too, keep seeking to bury myself. Yet there are people who are not so. If one is for such a person, both are broken. Therefore, one must form relative relationships well.
God longs for us with the original mind with which He faced the human ancestors before the Fall. Yet if I long for God from a fallen position with a fallen mind, can I not fail to meet God? Then what must one do to become a self that longs for God with the original mind? I must not exist. One must absolutely not think about centering upon oneself. A person who thinks centering upon himself absolutely cannot go to the Kingdom of Heaven. It means that he absolutely cannot go. It means: if one can go to the Kingdom of Heaven centering upon oneself, try going. One may think of oneself that one has gone, but one must receive training again upon going to that other world. It means that it is so in the spirit world that I know, and upon this road I have walked until now.
Today, though I am in the position of a responsible person who guides the Unification Church, if someone asked, “Have you fulfilled your responsibility?” I cannot lift my face. When it is asked whether I have fulfilled my responsibility before God’s Will, it means that I have not fulfilled it. Because I have not fulfilled my responsibility, I do not speak loudly. Such is my heart.
A filial son, when there is a good thing, thinks first of his parents; and a loyal subject, when there is a good thing, thinks first of his sovereign; and a faithful woman, when there is a good thing, thinks first of her husband. A person who, when there is a good thing, thinks only of himself and sets himself forward cannot take part in the ranks of filial sons, loyal subjects and faithful women.
Then it means is not a person who, without even a name, has shut himself away in a farming village and lived most wretchedly for the nation, pitiful? He is not pitiful. Because God is impartial, if one does not receive it upon this earth, one receives it upon going to that other world.
If one does not receive it in this age, one receives it in a later generation. It means that even a passing monk will take those sons and daughters and rear them so that they receive Heaven’s blessing. Therefore, it means: do not complain that no one sympathizes with you. It means do not be angry that no one recognizes you.
Why the Early Days Are Longed For
When we consider all such things, it means that the standard of heart is the problem. In the heart, longing does not cease. The Teacher thinks that the time when he lived at Beomnaetgol with Won Pil was good. It means that it was a good time. Which time of school days is best? Kindergarten or primary school days are best. Why? Because Mother and Father come seeking one and wait for one, and there is more spare time when they are for one than at any other time. That is why that time is better than any other time. It means that when one enters middle and high school, it ends with an indifferent “So you have come.” All of you, is it not so?
You all say that the 1960s were good. What was good at that time? Taking reviling in full measure, the Teacher being dragged about, hiding every day toward east, west, south and north, and when someone at the gate asked for so-and-so, feeling one’s heart drop and one’s insides melting away — what was good about that time? Have you felt such things? That is so, but at that time a mind of being for one another was alive. It means that because such a thing was felt, that time was good. Why was that time good? It means that because, centering upon the Teacher and centering upon the Will, the bond of heart was better than at any other time, that time was good.
Then why is now not good?
It means: try going out and witnessing. How good it is! It is not a problem that midnight passes and the day breaks and the sound of the cock’s crowing comes. You do not know how interesting and good that is. If one would know the taste of parents rearing a child, one must rear a child.
You rejoiced at that time; would the Teacher not have rejoiced too?
In the early days, staying awake through the night was ordinary. Because it was usually around three or four in the morning before we slept, we slept only two hours on average. So what could have been good about it? Yet it means that that time was good. There was no boundary line there. We were bound together with one pure bond that no one could invade. Is it not so?
When the Teacher goes on tour to the provinces, though he does not say so, if he goes and looks over things roughly, he knows everything. It means that all are now suffering because there are no people. Hereafter, a time will come when there is a landslide of people. You must know how precious people are. You must feel how preciously God has come seeking people for six thousand years. One must be anxious that you have not yet reached that limit line. That is why people are the problem.
These days the responsible individuals of bodies several dozen times and several hundred times larger than the Unification Church seek to meet the Teacher. You do not know it well, but I am meeting them through someone.
The Teacher needs people. He needs people who can move the Republic of Korea, if it be the Republic of Korea, and to spare. For us today, the problem is how we feel the mind of God, who needs people in coming, seeking the individual, and seeking the tribe, and seeking the people, and seeking the nation. It means that if a person is dull and cannot feel that, he loses everything. One must have a foundation of heart that can feel God’s heart.
The Importance of Absolute Faith
What is it that is called True Parents?
What sort of person becomes a True Parent? Is it a person who eats much? Is it a person of towering power in the world? A True Parent is a person who, upon a foundation of heart, can accomplish one true family. The problem is whether you can be such.
I spoke of it yesterday too, but Mother, seen in terms of age, is a person like the Teacher’s daughter. Facing that Mother, one can feel toward her as a daughter, and can feel toward her as an elder sister, and moreover can feel toward her as a mother and can feel toward her as a wife. It is the same with God. God made Adam and Eve, and who are Adam and Eve? They are God’s son and daughter. Is it not so? Then what position is next? It is the position of younger siblings. And what position is next? It is God’s own position. That is, it means that they are one with God Himself. The problem lies here.
What sort of family is a true family?
The Teacher is establishing this first in the course of Restoration. Mother knows what you do not know. What the Teacher has now told Mother to strive for is not to think about what she has done well until now. It is the same with you. Whether you are doing well or badly is not the problem; the problem is whether you yourselves can go forward holding an absolute faith by which you can submit before God. If you do not hold actual achievement, it means you hold at least hope. To hold hope, one must, of course, hold absolute faith, but one must also cultivate a practical process.
The Teacher must represent the men upon this earth and pass through a history of struggle greater than anyone’s. The Teacher has come forth holding an authority by which he can be publicly recognized by the spirit world and the physical world, but you are not so. If there is no actual achievement, one need only cross over by faith.
What sort of faith must that faith be?
It will not do with such a faith as can be pleasing to me. With such a faith, though one accomplished the Will, because it is a Will that one alone likes, God does not like it. Work done as one pleases makes one grow more distant from God, and from the Teacher the more one does it. It will not do to say that one must do it if it pleases me and will not do it if one dislikes it.
An Chang-seong has something of that too, does he not?
Such a thing perhaps passes as a candid side. Yet faith is different from candor. If others do not publicly recognize what one says is so, that person becomes a fool and an idiot. Therefore, one’s own substance is the problem.
Does it do because one’s own sons and daughters like it and the people who follow one like it? God must like it. The problem lies here. It is the same with me. Therefore, even though one cannot carry on a practical living, it means: believe absolutely. If one believes, it is done.
That is also what the Teacher educates Mother in. It means that it is not a heavenly kingdom that Mother likes. It means: do not hope to become a husband whom Mother likes. Nor have I asked her to become a Mother whom I like. It is to become such a Mother as God can like and humanity can like. It means: whether by day or by night, when anyone comes seeking, if one has not been equipped with actual achievement beyond that person’s, do not deny him.
What We Must Regard as Absolute
It is the same with you. If someone keeps coming seeking you, you will think it troublesome; but it means, do you know who sent that person? It means, do you know whether God sent him or someone else sent him? Without having actual achievement of practice beyond that person’s, one cannot say concerning him that it is troublesome and wearisome. That is why the President too underwent much hardship while lecturing for three years and eight months. It is the same with me. Even in guiding, I do not seek to guide with a certain Moon’s dominion, according to a certain Moon’s greed. You must know such a thing.
All of you, the Principle book is fearful. There are many people who make light of the Principle book because the President wrote it. If I had written this book, what would become of it? All would be caught up. It means that without a second word, they would be caught at once. It means: try going to the spirit world. Even if it were written wrongly, if one makes light of it, one is caught. One must know why it was written so. Do you understand what I mean?
Scripture must be regarded as absolute. There are people who say that though it plainly seems wrong, why was it written so? That is because, seen in terms of the whole, it was so arranged as to be written so. One must know that there were other circumstances requiring it to be written so, and that there was content that could not but be leapt over. One must think so. Not understanding that, one thinks that what one does not know oneself is wrong.
Great people express their circumstances well through humor. And so if that humor is unmistakably right, that humor will collide with him as fact; and if it is not right, it simply flows away. In an evil world it can be so.
Yet the Principle does not change though a thousand years pass. I have been saying these days that hereafter, when the Teacher comes to write the Principle, I wish to leave behind several more volumes centering upon content that only I know, which human beings could not know though several thousand years pass. I wish to write it and leave it, offering devotion while praying until it wells up from the marrow of my bones. Why? It is to leave behind a holy later generation in history and to leave behind a later generation that offers devotion. Who would be a person who can preserve that eternally? From such a viewpoint, the Teacher intends hereafter to write the Principle book from a new angle. Though I know that there is not a little to be corrected in the Principle book the President wrote, because he wrote it offering devotion, I said nothing whatsoever.
If one does not do as the Teacher instructs, that becomes a condition of accusation upon going to the spirit world. That is why, before he went to the spirit world, I, together with Mother and Teacher Choi, counted them up one by one and shed tears and offered a prayer asking God’s forgiveness. The Teacher had been feeling everything concerning the President from three years before. That is why two years ago I had also inwardly decided upon two people to carry out a change of personnel. Why was that? It means that although the Teacher gave instructions several times from an earnest position concerning the method of governing the church, he simply let all of it flow away.
You will not know it well, but at some times I disliked even the President’s passing before me. I disliked even his walking. You will not know that well. In all matters God must become the center. Where has that attitude gone in which, in former days he prayed together with the Teacher through the night, weeping until it became a sea of tears, and, when the Teacher went to the privy, followed even to the privy and waited? This is the problem.
Then has the Teacher retreated compared with that time?
It means that he is developing. He is raising the degree of his devotion higher. Teacher Moon develops. You perhaps are resting, but it means that the Teacher is developing. He is going forward, joining the people of Heaven scattered in the spirit world and the earthly world.
Yet you have much to say, saying, “The Teacher is thus and thus.” Is the Teacher your friend? It means, can what you appraise be absolute? How much do you know about the Teacher? It means, do you truly know the Teacher? It means: wait and see about a person who merely scratches his head and dithers like the fellows who work in the factory. To see how his end turns out.
Look Squarely at Reality and Be Awakened
It is because the Teacher was there that it could be dragged along even this much. If I had not been, it would not have developed. It is so, even looking at the church alone. It is not the President who guided the church. Do the department heads sit down together and say this and that and make everyone into scarecrows? Do you think the history of Restoration will be accomplished after making everyone into scarecrows? It means do not even speak of it. It is not an authority entrusted to you. It means do not hope for authority beyond your office. Even the Teacher is still in the process of pioneering this road, unable to speak of it; and though you cannot lift the burden for him, will it do to act so? It means that if one cannot give alms, one must not break the beggar’s bowl. So it means that it is a commotion.
In being anxious about the church, you must be anxious more seriously than the Teacher. It means that you are in a serious position. Because the people of this nation are sneering while we carry out the history of Restoration centering upon the destiny of this nation, the Teacher is setting up a foreigner like Kuboki and working. It means that among the Korean members there is no one worth setting to work. Their words cannot be trusted. When the Teacher goes somewhere, they do as they please. Now you must be newly awakened.
You say in words that you live for the Will, but do you truly live for the Will?
In other words, you do better even than the Teacher. The Teacher is now serious. Look at the Teacher’s face. Is it not serious? These days the Teacher cannot even sleep. Look a little at the Teacher’s eyes. Whether they are serious or not serious. When I decide, I think very seriously to decide that it does not go awry before and behind and left and right in all four directions.
In the midst of such things, while attending God, whatever wrong you may have done, I have not said a word or half a word before God until now. Even though you did wrong ten times, I showed no reaction whatever. Why? Because the road that goes seeking God is not so easy as going along a straight road. If there is a time of going up, there is also a time of going down. How many such times must there be! That the Unification Church has held out this much with a small number without perishing did not come about by the Teacher’s strategy alone. The Teacher has done this work while being driven and pursued.
How much of a position could a person who says he has not fulfilled his responsibility toward the Teacher have secured for himself in the world? If one would move centering upon an organization, one must take interest in that organization. The Teacher is one who has studied even the organization of the communists. In the process of doing work, organization is good. Yet when one carries on guerrilla operations, organization is unnecessary.
At that time, daily living is of a thousand differences and ten thousand distinctions. One cannot plan what one will eat at midday and what one will eat in the evening. It means that situations of a thousand shapes and ten thousand forms unfold in which one must catch and eat snakes, and catch and eat frogs, and pick and eat the fruits of trees. Spiritually, too, one must use guerrilla tactics. The one who directs operations in this hell is the responsible person. Now is a time to use guerrilla tactics.
It is the same with a company. It means do not think of completely equipping the system of the company. Even in doing one piece of work, if one does it having equipped the system, one must go through many people. It means that many people come to be needed. Yet if one applies guerrilla tactics, many people are unnecessary. A few people can do it all. It means that they do it all, even at the cost of staying awake through the night. When the Teacher goes to the factory, he has no consciousness of time. One must transcend the consciousness of time. Will it do for a person who is working to reckon the time, saying it is nine o’clock or twelve o’clock, and to come out in the middle of work saying it is mealtime and let us eat? I dislike such things. Why do I speak of this? It means that one must reorganize anew, centering upon the heart.
Believe Rightly Knowing
How much do you like the Teacher? How much do you love him?
And how much do you like God? The problem lies here. You must hold something by which you can assert with dignity, “I have lived thus,” having lived diligently in the Father’s name whether by night or by day. It means that there must be something by which one can go forward saying, “It must be done thus,” however much Heaven should oppose.
The road one goes offering devotion is the Way of Heaven (천도, 天道). The Teacher is so arranged as to take responsibility and listen to the words of a person who prays. All of you, have you ever seen the Teacher not listen to the words of a person who has prayed and offered devotion? He does not listen to the words of a person who has not offered devotion.
If you are anxious about the church, you must pray, shedding even tears and mucus. A person who lives in such a world of heart is a happy person. It means, whether by night or by day, even while sleeping, rise and prostrate yourselves before the Father and pray. This road is a road that cannot be found without tears. The Teacher has walked such a road until now. When I pray, hanging a serious problem upon it before the Father, there are times when I enter a state in which I cannot set up face at all. Yet hereafter a time will come when dignity must be sought and set up.
If the Teacher is lonely, he is lonelier than anyone. In this world he has not one friend. He is not a person who has a friend who can know my circumstances. Though there is a family and there are members, he is always a lonely person.
Because the members of the Unification Church do not know such circumstances, people outside who commune with the spirit world stay awake through the night and pray for the Teacher. There are several dozen such people. You do not know it, but it means that there are several dozen such people.
They are offering devotion while awaiting meeting the Teacher. Since the spirit world teaches a certain person that if he offers devotion for more than a year he can meet the Teacher in October, he is devoting every sincerity and awaiting the day of meeting me. You must learn such a thing. It means that for that hour of meeting the Teacher, they bathe and purify themselves and stay awake through the night, praying from twelve at night until four at dawn. Do you think your face will stand before such people? Living until now, I have not sought to be in debt to anyone. That is why I offer devotion for you. That is why God seems to love the Teacher.
If this nation opposes the Teacher, the people of the world will come flocking in. It means that if the Republic of Korea opposes him, before long the people of the world will come flocking in. What the Teacher is most anxious about is deciding that someone must be thus and someone must be thus. It means that when the time comes when one must decide, it is truly awkward. Do you understand what I mean? Do you understand? When you set out, you all set out from the same position, and you are all doing your work from the same position, so if possible it would be good if we all went to the same place and lived together attending God; but it means that a time is drawing near when that cannot be.
Hereafter a time will come when several dozen and several hundred people who commune with the spirit world directly attend the Teacher and live. At that time, what will you do? At that time you will have to listen to what those people say. How shameful a thing would that be! It means that such a shameful time is coming hereafter.
Before I go to the heavenly world, I must instruct you in heavenly law. Do you think it will do for you not to know heavenly law? Though I do not speak of this, you must be equipped with an inner personal character concerning it. Therefore, though you do not know it well, the Teacher leaves nothing whatever alone. He does not merely look and pass over. Though it appears that he lives indifferently, it means that it is not so.
Mother knows that well. Having spent ten years together with the Teacher, Mother sees that the Teacher is strict. It means that there is not the slightest gap. The unmarried women who attend the Teacher’s family know it well. It means that the Teacher is a strict person. It means that he is by no means a trifling man.
On one side, people who see from outside say this and that about the Teacher, but the unmarried women who attend the Teacher closely respect the Teacher. It means that in everything, such as the way he treats them, he does not treat them with a worldly way of thinking. It means that he is strict.
All of you, do you think the Will will be accomplished by laughing and behaving carelessly?
Consider whether it seems it will do to do as they do in the world. Does it seem it will do with the mind of a thief? Does it seem it will do so by stealing on the sly? If you have followed, knowing the Teacher’s intention in speaking such words, tomorrow will be more valuable than today.
All of you, do you know the shame of Adam and Eve when they fell?
That Tamar formed a relationship with her father-in-law and bore a child is nothing compared with the fall of Adam and Eve. Do you understand what I mean? Tamar was a being who, in such a state, sublimated it to a higher-dimensional position centering upon God rather than centering upon man. That is why her descendants could receive blessings. Is there such a law in the world? Is there a law in the world by which a daughter-in-law can form a relationship with her father-in-law? It means that there was something for which she had to do so for the sake of true descendants.
The Reason We Must Walk This Road to the Very End
What I am anxious about concerning you is whether you may not face the Teacher looking at the facts that appear upon this earth. It means do not do so. The Teacher came to this earth holding the glory of the highest monarch even among the monarchs of the world. God is filled with bitter resentment even at the mere fact that the Teacher has come to this earth and toiled until now. The Teacher is not a person who came to walk a road of suffering. He came to walk a road of glory. It means that my having left bloodmarks until now pierces the marrow of God’s bones.
Yet I do not think so. I go to comfort God, saying, “God, do not be anxious. It is work I do because I like it, so why do You do so? Because this suits my constitution, I walk this road, so why do You do so? Do not be anxious.”
If you bought good clothes for one son among several sons and bought him a house too and made him live well, and that son sold it all and divided it to help his brothers, would you punish him, saying, “You wretch”? It means that it is the same. Because it is work I do because I like it, I will not receive sympathy. It means do not sympathize with me.
When one fights in the age of indemnity, one does not pray before God. You must know that. Hereafter, a difficult time will come. An earnest time will come. Yet when it is foreseen that such a time is coming for oneself, it means do not think of praying. The more it is such a time, the more it means to fight for the world.
That is why the Bible also teaches,
“Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it (Luke 17:33),”
“Whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted (Matthew 23:12).”
Those words are truth.
Man is not so arranged as to live for himself. When I return before the Father, what will become of it? Won't everything be revealed? If the Teacher had swindled, would not the swindling be revealed upon going to that other world? Would it not be revealed as clearly as broad daylight? Because I have taken responsibility before the saints and sages who came to this earth and departed, I seek to undergo hardship. It means that I must save countless tribes and peoples. In giving the Blessing this time too, there is all such a reason.
Yet foreigners speak words of complaint, saying, “The Teacher would not give the Blessing like this before, and now he tells us again to come to Korea and receive the Blessing; how easy it would be if he made a round and did it.” Yet in doing it so, there is a reason of a higher dimension than what they think. It means that they do not know that doing it in Korea is connected with the spirit individuals who went to the spirit world in the past, and with the present, and even with the future.
Among the countless nations in the world, how many are the nations that acknowledge the Will?
And if there are a few nations, how shall we go forward centering upon those few nations? Centering upon such problems, the road that must be walked hereafter remains. You must become people who consult concerning this road that must be walked hereafter.
That road is the road I must walk. That is why the Teacher is still bearing a worldwide cross and going. If you stay here, one must go, even leaving you behind.
Why does the Teacher do so?
It is, of course, to escape the shame of standing before God upon going to that other world, but it is also to escape the shame of not fulfilling responsibility before the countless spirit individuals who are in that other world. That is why he is walking such a road of hardship. Despite that, you say this and that; such a person is a person without discretion. Does it seem that such a figure of yours will pass just as it is upon going to that other world? By no means. It absolutely does not pass. One must receive re-education and enter.
How Much Have You Felt Longing and Earnestness?
What is the problem?
It is what is called truth, that is, what is called True Parents. What is a True Parent? The words True Parent are not such simple words. They are the most fearful words. One cannot know how fearful those words are. Because of this one phrase, True Parents, history is determined. To find and establish these words, countless forebears have gone the road of sacrifice until now. The name that was found and established while passing through a continuous struggle of blood and writhing and crying out and bearing hope is the holy name, True Parents.
Before True Parents, there must be true children. Now, have you become true children? Consider it. Are you true children? Truth is what does not change in the past, in the present, or in the future. Now, are you true children?
Have you seen children who, on coming in after having gone outside, first call for an elder sister or some aunt? Though all the other members of the household are there, if Mother and Father are not there, they say, “There is no one.” Though the brothers and sisters look at them and say, “So you have come,” they say, “There is no one.” Now, do they say so because there really is no one? What does that mean? Those words mean that only the parents are beings who can fill one to fullness. That is why, if the parents are not there, one feels as though there is no one. Have you become people like those parents?
Even in living centered upon the Will, there are people of whom it is said, “He is insipid and dry and without sincerity.” That person is living a life in which he does not attend to God. So even though it is interesting, it is not. You must consider this. That is why in your hearts you must hold the mind of adolescence, like spring.
Among you, those who have shed tears out of wishing to see the Teacher, raise your hands. If there is anyone who has not shed tears out of longing for the Teacher, that person is false. There have been many times when the Teacher has wept out of wishing to see God until his eyes were swollen shut. And so there were times when I could not open my eyes well and could not look at the sunlight. In that way, I have opened up the road of the Way. Despite that, not only in the established churches but even among the people belonging to the headquarters of the Unification Church, they do not know well what the Teacher is doing.
Even now there are circumstances the Teacher can never forget. You will not have had such circumstances. When I was in Hungnam prison, I received and ate parched grain flour once a month. Because there were some thirty people in the cell, I could not distribute much of it, so I would scoop out one spoonful onto a scrap of newspaper and distribute it all around. The day of thus distributing parched grain flour is a feast day. Beef ribs are nothing to it. It means that one soybean is better than ten bulls in the outside world.
However much a person keeps up face and sets forth dignity, if one soybean falls, he is so arranged as to stretch out his hand. It means that more than twenty people stretch out their hands at once and seek to pick up the soybean. You will probably not know such a state. You will not even be able to imagine it. Though one pours water into cod-liver oil and drinks it, the savory taste is beyond words. Why is that? It means that the body is that much lacking in fat.
Moreover, in eating raw soybeans too, one cannot know how savory they are. It means that because the body is that much lacking in fat, the absorptive power is strong. It means that it is that delicious. It means that the taste also differs according to the degree of the strength of the absorptive power.
Therefore, if one soybean falls, one goes at once to pick it up. That is a physiological instinct. Because they are nearly all starving people, they crawl along on all fours to pick it up. More than twenty people fight over that one soybean. The Teacher has seen much of such a thing.
So how preciously would they regard the parched grain flour distributed there, a spoonful at a time? It means that it is more precious than the hundred million kinds of goods one possesses or a tile-roofed house with nine gates. The day the Teacher distributes parched grain flour is precisely a feast day.
The Teacher does not eat it alone because it is too dear. He absolutely does not eat alone. I knead this parched grain flour and make cakes of parched grain flour and wrap them in newspaper and carry them out to the work site. Restraining the wish to eat, I fast until midday, and one cannot know how earnest the wish to eat is. Even so, because I wish to share and eat it, I restrain myself.
Having gone without food the previous evening too and gone without upon rising in the morning, one thinks of nothing all day but that, even while working and shedding sweat. Then, as soon as the bell announcing the lunch hour rang out, people would run swiftly. Because that factory was large, it was divided into the first work site and the second work site, and there were several great mountains of fertilizer. During work hours, one works there, but during the fifteen minutes of rest time alone, that place is the Kingdom of Heaven. The living of that world is something a person who has not experienced it does not know. Such an experience cannot be exchanged even for a hundred million in gold. It is because it is stained with tears of blood. That world is precisely a world in which one must invest everything of one’s life course.
When the Teacher thinks of the matters of that time, our Unification Church has not yet been active with such a heart. It means that you and I have not lived doing so. Since we have not so lived, we must live so. Not calling a thousand-mile road far, we must go on fighting for the Father’s Will. For the Father’s Will one must be able to forget in one instant the toil of a whole lifetime. Ought it not to be so? If one cannot do so, it means that the providential history can be extended by six thousand years and extended by sixty thousand years.
What is hidden behind the heart of the Father, who has toiled toward humanity for six thousand years? If there were a son who could lose this and give it, how great would the Father’s joy be? The Kingdom of Heaven is accomplished from there.
When have you ever been taught by the Teacher from such a position?
Think of the times when you went about seeking the Teacher while the Teacher was in prison. At that time it was a commotion, with everyone lining up, saying they would have an interview. One must always hold such a mind. In fact, when one considers what sort of place a prison is, in the end, this world too is a natural execution ground. The people of the world are all the same as having received a sentence of death. Therefore, for us Unification Church believers who walk the road of the Will today, the backing must be firm. Otherwise, one cannot develop.
I have striven until now with the question of what I shall do well for you. The Teacher seeks not to be in debt to you. Whether in former days or now, it is the Teacher’s subject of prayer to seek to be equipped with an attitude of being able to give before you. Each time I pray, I pledge that I will not become a person who is in debt.
Because God, passing through han-filled generations, sought me out and appointed and established me as the responsible person for the whole, I have pledged any number of times that upon my life course I will by no means be in debt to anyone. I am not in debt to this nation either. The Teacher does not think that he is in debt to you. I think that I have put you in debt. Since it is a life course that comes but once, why live in debt?
At any time, I would rather put another in debt than be in debt. Only then can one become a heavenly warrior and a heavenly father. You, too, must hold such a heart. Hereafter, one must plant such a heart in the people of the world.
Love Is a Dull and Foolish Thing
When the Teacher said he was going somewhere, you walked well, not calling a thousand-ri road far, did you not?
Three months ago there was even a time when someone made mugwort cakes at home and, lest those cakes be soiled, carried them all the way to headquarters without untying them and then, saying he would give them to the Teacher, untied them with a flourish, and the cakes had gone bad and blue mold had grown upon them. It means that it is good even though blue mold thus grew upon the cakes and maggots appeared. Though one cannot eat those cakes, they correspond to a hundred million in gold. It means that the more it is so, the deeper the affection is.
Moreover, there was a certain old man who lived on Yeongdo. From there, one must take a boat to go to the Jagalchi market. So that old man, going by boat to go to the Jagalchi market, when he saw a large ship, would say, “Ah, how good it would be if I attended the Teacher upon that ship and toured the world,” and would think that hereafter it would become so. And when he saw a fresh fish, he said he even took hold of that fish’s tail and wept. It means that such a mind is needed.
That one can be so even in such an environment is because he holds true love.
Temperamentally, there is a tendency for such an old man to appear foolish. It means that he has a character like a hook that does not accord with reason.
Love is a dull and foolish thing. It is something that knows no circumstances at all. Is it not so? If one truly loves, it means that one does not care whether someone beside one is looking or not. A love that is conscious of someone’s looking is a love within a sphere of limits. How simple and foolish is a love of such a state that can be unconscious of whether anyone is looking or not!
At some times he brings before the Teacher bellflower roots dug in a remote mountain valley and sheds tears. Such a thing becomes good material by which that old man can be liberated upon going to the spirit world. In facing the Teacher, there are many times when you face him as you would face a person of the world. It means that though originally one ought to do thus and thus, they behave as they please.
At some times when I telephone someone, though I can already see everything spiritually, they say he is not at home. Though I know everything even without saying so, not knowing such a thing, they speak awkward words very boldly.
Though I am seeing everything, including him sitting beside them and gesturing to say he is not there, they lie. So the Teacher scolds them, saying, “You wretched creature, what clothes is he wearing sitting beside you, and what are you saying?” Then can one refrain from answering the telephone? Then, because that person is in a difficult position, he says, “What relation is there between you and me?” Then I hang up the telephone and consider. No relation? It means, centering on whom did I speak? It means that the Teacher faced him with a pure mind of concern, wishing to discern the road ahead of him. When I consider such a thing, it means that I have been used by other people. I have been so many times.
When I needed a little money and unavoidably went to a certain person’s house and asked to borrow a little money, though he had money, he behaved like the couple Ananias and Sapphira who appear in the Bible. When I asked him to lend a little money, he said he would lend it, looking at my house. It is very unpleasant.
Then the Teacher says never mind and simply comes out. The Teacher is such a person. It means that there are many such people among the members. Among close people too, there are sometimes such people. In any case, if one does so a few times, I say nothing whatsoever to that person. Even if one tells him, he does not gladly accept it.
It is better not to speak about such a person. It means: let us settle accounts later upon going to the spirit world. There are truly many times when I cannot speak, thinking that speaking is rather worse than not speaking. Seeing such a thing, you ask, “Why, being in the Teacher’s position, do you not tell us?” It would be done if I told you, but because I am in a position where I cannot, I do not tell you.
Yet people who do not know such content say, “If the Teacher knew, why did you not let us know at that time not to do it?” But since there would have been harm if I had said such a thing at that time, how could the Teacher tell it? Therefore, though I know, I pretend not to know and shut my eyes. Yet that does not mean that I seek to end it there. It is that I seek to settle the account of that matter from there. That is why the Teacher is fearful. The Teacher is a fearful person.
I too fear myself. At some times when I say one word, it is realized just so. At some times there are also occasions when I ought to pray thus, but the opposite words come out. At such times I grit my teeth and do not pray. If I pray it becomes so, so what can be done? Because there is something you do not know, I am standing in the Teacher’s position. Do you understand what I mean?
Therefore, any man of the Way, whatever, upon meeting the Teacher, is so arranged as to kneel. You will know a person called Yun Cheongjeongsim. That person is a person who is bold even before the Teacher. She is a person who speaks familiarly even with a cabinet minister beside her, and who orders about ministers’ wives like her servants. She is a person who knows all about what is orthodox. Though such a person, upon seeing the Teacher, ought fittingly to tell everything, she says she will not speak until she has fulfilled her responsibility. In that respect, it means that she is excellent.
Moreover, a certain person I met the other day says that he has two million people under him. It means that those disciples do every sort of thing at a word, as he tells them. That person is not a person who had known the Teacher from before. Without even seeing them, that person knew all the Teacher’s close disciples. He knew what sort of person the President of the Unification Church is, and who the chairman of the Victory Over Communism Association is, and how each came to join, and even down to their dates of birth. Yet the Teacher does not lose to such a person. The Teacher loses to no one in loving God.
If One Moves Centering Upon God’s Will and Longing One Is Not Lonely
You press me to do something for you without even thinking how the Teacher will regard it. Yet I hold material that you do not know. Do you understand? Yet I cannot speak of such things now. What use would it be to teach such things to trifling Unification Church loafers? In the old days, anyone could not enter. Only a person who had offered devotion could enter.
In the old days too, at the People’s Army security office, seven or eight detectives followed about behind me, saying that I am a person who works sorcery. He is such a person. Now, because I have become the Teacher of the Unification Church, I do not show such signs; but even now, when I meet the people of that time or men of the Way, they step backward.
Such people are people who are not afraid even of a person in some high seat, even of an adviser to President Park. The other day I met a certain such person and spoke with him, and while listening to what he was saying I struck at him. Because the Teacher struck at him from above and below and from all four directions and eight quarters, he said, “Oh dear,” and sought to shake himself off and rise. I made his dignity and face awkward. No one can stand against Teacher Moon of the Unification Church.
The Teacher is by no means lonely. Are you lonely, or not lonely? Jin Tae, are you lonely or not lonely? (“I am lonely.”) Why lonely? It will not do to be lonely. The Teacher has been in prison since the time of Japanese rule and has undergone much torture. I have undergone every sort of torture until my head split open and my body became covered with blood. Each time, God taught me a secret method by which I could endure. Do you understand? Once, though I was interrogated and tortured for fourteen hours until I could not crawl even twenty meters, and though a process was repeated in which I died and revived several times, I did not open my mouth. Though Satan occupied the world and sought to dig out Heaven’s secret, I said nothing whatsoever. Because everything hung upon one word of mine, I absolutely could not open my mouth even if I died. Even when I underwent hair-raising torture with wooden clubs, I did not speak. One must know how to keep faith. You must know that.
If one has once made a promise, one must keep it even though one perishes. After being thus tortured, if only one night passes, that day remains as a sorrowful day and at the same time an unforgettable day. Even these days I sometimes recall that time. Concerning that, you do not know.
In my twenties, I pledged before God that I would save these people. I believed that my mind of loving God from a position standing in the stead of thirty million was stronger than the mind of the Japanese people in being for their emperor.
Therefore, I believed that Japan would perish. It means that because Japan struck goodness first, they cannot but perish. If falsehood strikes truth, there is no law by which it remains. That is why I inwardly thought, “Strike all you would strike. On the day when you can strike no more, it will be overturned.” In that sense I held an iron-hard conviction that I would put Japan into my grasp.
Korea too will become so if only a few years pass, and Japan too will become so within a few years. What I prayed at that time will without fail be accomplished. The Teacher moves centering solely upon God’s Will and God’s longing. There was a time when I went before the White House in America too and prayed that I would do such and such work. I thought that centering upon the content of that prayer there would hereafter be a day when I would go seeking America again, saying, “God, do as Thou wilt.” What that means is that I will go on fighting to accomplish God’s Will.
I loved God even in prison, and I walked a road of loving God even while wailing aloud, holding fast to a rock upon a mountain slope while being driven about; yet I have never loved God in a great palace that anyone in the world could like and envy. This is a sorrowful han that I bear. That does not mean that I cannot accomplish this, Will. I hold the conviction that even though I die without accomplishing the Will, this Will will without fail be accomplished. And I prayed that there might appear from among Korean people a person who, with such a mind, is for the nation and, for the sake of the world, embraces God and prays.
And I prayed that this place might become the world’s central headquarters that is for a new world and for God and loves God and, moreover, preserves God’s love. I am going forward with such a mind.
In a New Age One Must Use a New Method
If we look centering upon such overall problems, True Parents too are centered upon one eternal love, and a true family too is centered upon one eternal love. True love must become the root, and the stem must come forth, and branches and leaves must come forth, and it must become one tree.
The tears must not dry in your eyes. It means that the tears must not dry, according to a district leader. Consider it. If one rightly knows about the Teacher and truly thinks of the Teacher, could the tears dry in one’s eyes? The Teacher is not a person who ought to undergo hardship. He is undergoing hardship, thus, because he met a wrong time and because these people did not fulfill their responsibility.
Today God seeks to come to the Republic of Korea, yet in the three-thousand-ri peninsula shameful things keep unfolding. When we consider from such a position, our church and members still cannot escape responsibility. When we consider that we are those who have not stood in the position God desires, we are without face before God. We must be aware of the fact that we are in a position of having to kneel and shed tears and beg God’s mercy.
This time Kim Yeong-hwi has become President, but now is different from former days, is it not? Kim Yeong-hwi (金榮輝); that name is good. It would be good if he became so, according to his name. It would be good if you too became so, would it not? Hyo Won (孝元) too has a good name. It was said that even after he went, he would eternally and eternally not change.
I spoke of it yesterday too, but now the age of individual witnessing has passed. Hereafter, one must carry out witnessing activity as a body. It is to designate and deploy ten people to one pioneer area or church. And so I will move them to another region after they have been active there without distinguishing night from day until it is filled with fifty people, if it be fifty, or sixty people, if it be sixty, or a hundred people, if it be a hundred. If such teams become a hundred teams, it is a thousand people. I intend thus to mobilize about a thousand people and have them carry out such activity.
From now on, the method of witnessing must differ from former days. Therefore, this time I intend to send out witnessing up to a third phase. What you have witnessed from the year 1960 until now is the first phase. If we carry on until the winter of the year after next, we shall be carrying it out for three years, from 1969 through 1970 and 1971. Do you understand? It means that these three years we witness centering upon the family.
Next I intend to make teams of ten people and send them to a region, if it be a region, or a district, if it be a district. First I will begin with the district. And so I shall make fixed members needed for that district. Knowing that one lives only by witnessing to ten people each, one must pray night and day and witness. In exchange, I will send money by which one can at least buy and eat barley. It will not do to eat well. Even at the cost of support from headquarters, we must carry out such activity.
If in this way that number becomes more and more, a firm foundation is cultivated. In this period, one can visit at any time, if only one has time, those people to whom the ten have offered devotion and formed bonds. It is with such a strategy that I intend to unfold a body revival activity.
If one does so, the third phase of witnessing is finished. Do you understand? Sending out this third phase of witnessing is to forgive the mistakes and the failures of responsibility of your families until now.
I spoke to Kwak Chung-hwan yesterday evening too, but in the old days we could not eat and could not live well. Though we are now running factories, the business department is having a hard time. Yet the Teacher does not give up. There have been times when the Teacher went to the factory three times in one day. The times he went twice in one day are countless beyond reckoning.
You must learn such a thing from the Teacher. This kind of living I have carried on already for close to fifteen years. Even if I have gone somewhere and come back and have no time, if only there is thirty minutes or an hour, I seek by whatever means to go and come back. Why is that? Though it is a factory I visited last night and the factory does not change overnight because I go and look again in the morning, it is because one must offer devotion.
When I set out upon this road, my having prayed, “Through this foundation I must make something new in Korea,” became a strength. Prayer is a fearful thing.
Because what one has vowed is without fail accomplished. Even though it takes ten years, one must offer devotion as though it were one day. Only when one offers devotion that God can remember, beyond any worldwide businessman whatsoever, is it accomplished.
Let the Family Become One and Fulfill the Way of Loyalty and Filial Piety
Now, from this year, 1970, one must offer devotion centering upon the family. Until now, one offered devotion from an individual position. That is why I have not once embraced the sons and daughters of the President or of the general affairs department head. I have not once embraced Hyo Won’s son, and have not once taken him by the wrist. I have not been able to do so with Seong Jin either. In that respect, Seong Jin is pitiful and forlorn. Yet the Teacher does not think it pitiful. Why? Because the time has not yet come.
Because you are in a public position, is it not a han that your sons and daughters cannot say, “Ah! Our Papa and Mama”? Because the Teacher too must resolve such a hankering centered upon Ye Jin, every day I would go at the hour when that child was sleeping and kiss her. Even now I am doing so if possible.
How greatly did God toil, and through how toilsome a road did I pass, to bear those sons and daughters? Therefore, those sons and daughters are public sons and daughters. Now the problem is how to plant in those sons and daughters the recognition that “our father is a father more excellent than any father in the world.” Now the time has come when that can be. Ye Jin’s age is nine this year alone. She is turning ten.
Seeing this, in the 1970s, a new system for the family must be formed. I think that now is a time when the family must trust the family and offer devotion. Do you understand what I mean? In that sense, I say I will make districts for you. Making regions is what the families must do. The money used for that is fearful. Therefore, I say that from now on I must do the work of settling things once again, taking the family as the principal thing. Do you understand the Teacher’s words? That period is not so long.
Now we can cross over into a new age. In former days it was the individual age, a time of facing the individual, but now it is a time of facing the family. Accordingly, hereafter the problem is how much a family plays the part of a loyal subject and a filial son. How much do the sons and daughters of that family become one before the Will? Considering centering upon such problems, one must not wait for individual commendation but must seek a road by which one can receive family commendation. Therefore, it means going out and witnessing even while carrying a baby on your back. And so all must complete the cooperation of mother and child.
From now on, the Teacher will often come seeking the places where you are active. That would be good, would it not? (“Yes.”) Because one can travel by the expressway, the range of activity has widened considerably. Even Daegu takes close to three hours, so one arrives. Now I can appear suddenly anywhere. When I go up now, I will do so. The Teacher told you that when he returns, he will make a tour, did he not?
Now, even if I cannot go to the factory, from an inner aspect, from a personal aspect, the outer economic problem is handled providentially and comes back.
Therefore, I regard it as my responsibility that is done to that extent. I regard it as now having become a foundation upon which one can eat and be active and carry on the minimum unit of life without being indebted to others.
Now I will not concern myself about the factory. That does not mean that you business department heads here should think the Teacher is departing. Do you understand? (“Yes.”) In exchange, you must take more responsibility than now. And you must go once a day, as I went to the factory every day, and encourage them.
How much have you called upon God while taking hold of one machine of the factory?
Moreover, how much have you called upon the brothers of Heaven? Just as we rejoiced when we bought that machine, you must hold a mindset of rejoicing before God.
If it is not so, and there is a person who is glad only when he receives his salary and says that he himself must prosper, that person is a person of the world. One must think, “This factory must prosper. One must make a foundation by which it can prosper for the sake of the whole.” The Teacher too is doing so. Do you understand? And in one’s own way, one must offer devotion for one’s own district too.
You must know such a thing and be able to form firmly a bond of heart with the Teacher, whether at the workplace or in the family. It was the Teacher’s longing to wish to make such an environment in the 1970s. The problem is how to make firm upon this earth the bond of True Parents and true sons and daughters, that is, the bond of a true family. I say in conclusion that without connecting, centering upon the heart, one cannot accomplish our nation and our world and our Kingdom of Heaven.
