What you must always be careful about is that you must interpret well what the spirit world teaches. It means that you must interpret well what will happen hereafter, or what you are told to do concerning the Will. That is why the Principle is necessary.
The Interpretation of Spiritual Experience and the Principle
One thing you must know as you walk the road of the Way is that between teacher and disciple one must not use camouflage tactics. One must be frank with one another. It means that one must treat one another with the utmost devotion. To give an example, it means that it must be like the relationship between the Teacher and President Yu Hyo-won.
One point where President Yu excelled is that, although there were all sorts of matters in the Unification Church, beginning with the Kim Deok-jin incident, he said he must resolve his five percent portion of responsibility and sought, in his own way, to do so.
If there are a thousand people, all thousand, and if there are ten thousand people, all ten thousand, each has a different view. Seen in this way, what is that standard of five percent? The standard of the five percent, too, is different for each. That five percent comes forth based upon the law of the Principle. And yet that five percent responsibility is unnecessary in the Unification Church. It is because the Principle has resolved it.
Despite that, there are even now people who say that man must take responsibility for five percent and who say they will carry out the work of the Mother. They all say every sort of thing, saying that the Teacher carries out a double strategy. Yet it cannot be so. That five percent is a responsibility that the Lord must come to this earth and fulfill. What the Teacher has pioneered until now is that he has fulfilled his five percent portion of responsibility.
In fulfilling the five percent portion of responsibility that one must fulfill, one cannot resolve it by prayer. One must resolve it purely centering upon one’s own nature of mind. That is, if God is a broadcasting station, my mind must stand in a relative position centering upon that broadcasting station and be able to receive the waves sent out from that broadcasting station without any interference whatever. It means that there must be a standard of heavenly nature, that is, a standard of original character, by which one can of oneself say one must go thus and find the direction rightly. If that is absent, confusion unfolds. You will probably not know such a thing well.
In the Teacher’s carrying on the history of Restoration until now, to greet a new age, one had without fail to cross over one crisis. When crossing over it, a struggle you cannot imagine would unfold. The reaction of the spiritual world at that time, or all the relations that reached me from the surrounding environment, was not to help me but to drive me out. Then how did I resolve this? What is needed at such a time is the Principle and its principles. The Way of Heaven is not established apart from the Principle and its principles.
The Discernment of Spiritual Experience and Heart
Therefore, if one would form relationships according to the principle of Restoration, one must discern everything centering upon the heart (심정). And so one goes seeking the relationship of father and son, which is the closest relationship in terms of heart. Therefore, if one would resolve all such difficult problems, one must stand in a position of being able to call God “Father.” It means that one must stand in such a state of being one with God in heart. If it becomes so, it means that one naturally knows how to distinguish what is evil and what is good. In this way, one must discern good and evil from a standard of heart. That is why this is difficult. Because it was difficult, six thousand years were taken in doing this work, and countless men of the Way went the road of death here.
You must know the fact that the Principle of the Unification Church has all been found as a result of struggle. It was found by passing through countless processes of trial. Now about two more hills remain. Those are precisely the national problem and the global problem. Yet the road we must go as one body has already all been come.
From this perspective, if you look through centering upon the Principle, you will be able to know that everything is without fail composed of a relationship of before and behind, a relationship of left and right, a relationship of above and below. Yet it means that ordinary people who do not know such a thing do not know the relationship of before and behind. It means that they cannot even distinguish whether they are in front or behind. And it means that they do not know the relationship of left and right, that is, whether they are on the left side or the right side. Moreover, it means that they do not know the relationship of above and below either.
One must oneself have a standard by which one can reckon such relationships of before and behind, left and right, and above and below, and that is precisely heart. One must live holding a firm standard that says, “God is my Father, and I am unmistakably His son,” a standard that cannot be denied by anything whatever.
Then it means that it performs a lubricating action (윤활작용, 潤滑作用) in moving and living with all my four limbs and hundred members (사지백체, 四肢百體).
Only then is the mind at ease. It means that otherwise the mind is not at ease. Such grasping through experience (체휼) is necessary. It means that otherwise one cannot distinguish good and evil well. A person who has such experience, if he does something that departs even a little from the principle, finds that his mind already refuses it.
Is it not so with you?
If you have done wrong among friends or before your elders, you feel awkward, and your face reddens, does it not? Likewise, it means that such a feeling arises. Yet when one becomes one as a son before the Father, however difficult the environment may be, that environment is not a problem. It means that a natural feeling arises. It means that a feeling as of spring arises, and a feeling as though something has been opened right through.
Yet that it is not so means that one is blocked. That is why it is unnatural. It means that even when one raises one’s hand, it is awkward, and one’s breast becomes hot, and even when one speaks, one has the feeling that it is not I who am speaking but that someone else is making me speak. So it means that it is not natural. Therefore, the first standard in discerning centering upon spiritual experience is the heart in the relationship of father and son. A father and a child who have formed a relationship of the heart, however excellent that father may be and however unworthy the child, the child is natural before that father. Without holding such a standard of heart, one cannot discern good and evil. The course until now has been a fight for that.
The Problem Is Not Communing With the Spirit World but in What Position One Stands
Until now, several dozen and several hundred people who commune with the spirit world have come seeking the Teacher. Extraordinary people too have come and gone. They knew all the names of the Teacher’s mother and father, and knew all the names of his sisters, and in any case they knew everything about the Teacher.
Yet, however much one has communed with the spirit world, such a thing is not the problem. In what position does he stand? Is he discerning above and below well in the vertical relationship centering upon God? Is he standing in a position of having rightly discerned the left-and-right relationship in the horizontal relationship? This is what becomes the problem.
Even from an inverted position, one can know any amount. Even though one is in a lower place in the vertical relationship, one can know the relationship of above and below, and because the horizontal is connected, centering upon the vertical one can know the left-and-right relationship too. The content is all the same. It means that if one communes with the spirit world even a little, one can know all about how the world is and how the Will is and what sort of time the present time is. Merely knowing is not a great problem.
What becomes the problem is determining one's place in the world of the Way.
That is why Jesus called God Father. Jesus himself said he was the only begotten Son of God. The more one considers this utterance, the more one can feel that it is a cosmic utterance. That one phrase became the key that could resolve all the difficult problems in the spiritual world.
In the relation between father and son, because he is the father, he cannot but love the son even if he would not, and because he is the son, he can receive the father’s love. The place where one can thus love and be loved is a state of freedom. It means that it is a place of love in which one can transcend all one’s environment and constitute a new self.
When we consider such various problems, what is it that you must know?
It means that you must discern, centering upon the Principle. Now is a time when vertical history must be restored horizontally through indemnity. That is why various religions are appearing. There is the religion of the servant of servants, and the religion of the servant, and next there is the religion of the adopted son, and there is the religion of the son. Even among adopted sons there are positions like east, west, south, and north, and even among sons there are positions like east, west, south, and north.
Because there are many sons, it is not that all those many sons inherit. The son who has occupied the origin of the parents’ heart comes to inherit. Yet before inheriting, all the sons commonly hope for it.
Go Forward Centering Upon God’s Heart and Will
The Teacher has never even dreamed until now of going forward centering upon me. To the very end I have come forth centering upon God. Moreover, I sought to accomplish oneness with God in my heart. It means that it will not do to go awry in heart. If a heart is made one, there is freedom, but if it goes awry, it becomes awkward at once.
The Teacher is a conscientious person. When I am ashamed, I know how to be ashamed. I am sensitive to such things. When I meet the President, or someone else, and sit and look at them, I see them, not even knowing the time is passing, intoxicated by their words, saying things that should and should not be said.
When the Teacher stands upon the platform and speaks the Word, he speaks quickly, but if he has erred, he without fail points it out and passes on. Yet at some time, when I saw the President speaking, he spoke of Adam as Noah and of Noah as Adam and passed on without knowing it well. That is because the President lived a simple life. It is evidence that he lived a simple and, at the same time, one-sided life. Yet because the Teacher has passed through a complex and solid life, he is not so.
When the Teacher has some one problem, his association concerning it is very fast. In that respect, the Teacher has the disposition of a genius. Moreover, in applying things too, he is considerably fast. If he looks at some one thing, he discerns it in the four directions of east, west, south and north and judges what position it is in. His way of thinking is so arranged. That is because the work of the fight of discerning in the spiritual world is so.
Therefore, what is this and that in the world is not the problem. Only the Way of Heaven is the problem. It means that how the fortune of heaven and earth is going, and how the foundation of the heart of God who carries out the Providence of Restoration stands, is the problem, and that such things are not a problem. The point is centering upon whom I go forward.
If one goes forward centering upon the Will, whose Will is that Will? If that Will has come from God through the Teacher, then the problem is whether one can respect everything historical for which the Teacher has toiled, and can discover a self that can be made one with it. Even though one has discovered that self, one must not set oneself up.
If one has discovered such a self, even without seeking to set oneself up, when the time comes it is so arranged that everything is set up environmentally. Therefore, appraising others, saying that someone is thus and thus, is wrong. In the world of the Way it is not so. Such a thing is a play that Satan carries on.
Just as Satan came in to Eve saying, “Did God tell you not to pluck and eat the fruit of the tree of the knowledge of good and evil?” it means that he comes in hanging a condition upon it. That is why problems unfold through people who complain, saying this and that. Such people absolutely cannot go long.
I know well the background of such people as Pastor Pak Jae-bong or Pastor Yi Ho-bin. Though I know well the background of those people, until now I have never once spoken with my mouth about the faults of those people. They, too, have people who follow them. They and the people who follow them met because there was a bond. God caused them to meet, centering upon a bond of a hundred, and it means that if one drags that down to a bond of about fifty, the one who dragged it down must take responsibility.
What has once been planted in that field must be harvested in that field. If, after having been planted in that field, the master does not harvest it, the matter is different; but what has once been planted in that field must be harvested in that field.
Prayer and Heart
When there is a difficult problem, one must pray and resolve it. Then why does one pray? Prayer is forming a relationship centering upon God’s standard of heart. If, setting some problem before one, one prays with a mind that, in a true sense, is anxious for the nation and anxious for God, God is so arranged as without fail to teach the before and after. There are any number of such works.
There is a certain woman whom the Teacher knows, and this woman knows that even if she now seeks to meet the Teacher, I do not meet her. Yet she is seeking by whatever means to meet me once around October. That she seeks to meet me in October is because that person’s spiritual grade is that low. The spiritual organizational world is so arranged. It means that if the spiritual grade does not match, it is not so arranged that one can meet at any time merely because one wishes to meet. That person is not a person who believes in Jesus. She is a person who, praying in the mountains and offering devotion alone, came to commune with the spirit world.
Yet if she would pray concerning the Teacher, she must without fail first call upon God. It means that otherwise the prayer does not go through. Until now she has been attending the Seven Stars, and it means that if she prays calling upon the Seven Stars, it does not get through. It means that it gets through only if she prays calling upon God. It is because one enters the position of one who stands in the stead. Then, she says, one comes to dance without knowing it.
That person says her longing is to die while praying for the Teacher. Yet she says she does not know well whether God will continue to permit her to pray. When the age has passed, God perhaps does not have her pray excessively.
In order for a servant to go to a position where he can inherit in the stead of a son, only when he has fulfilled his responsibility and formed a relationship with the forebears and been equipped with all the content inside and out does it become content that can be publicly recognized. Only then can one receive permission. Because that woman also knows all this, she says it would be good if she lived praying for the Teacher throughout her whole life. And she says that when she offers such prayer, she is exhilarated. New songs come forth. What is still more astonishing is that that woman knew beforehand the day the child Kook Jin was conceived and the day he would be born. It means that she knew this in such detail. Moreover, she already knew beforehand what would unfold when the child was born and who must go. Seeing such a thing is truly marvelous. It could not be so detailed.
When one prays for the Teacher or for the Teacher’s family, the heavenly world teaches directly. So it means that one sees it clearly as though watching television and knows everything. It means that one knows even what the Teacher is now doing and what he is talking about here. If one offers every devotion in one place, one comes to know so.
Yet such a thing is not the problem. Then why do such people seek to follow the Teacher? It is because the dimension of the heart is different. Knowing is not the problem. It means that knowledge is not the problem. It means that in the world of the heart, it will not do with knowing. It means that knowledge and heart are of utterly different dimensions. You must know this.
All of you, when one says Principle, there is the principle commonly spoken of in the world, and there is the Principle of Creation, and the solid principle within the Principle of Creation is love. Yet do not make an issue of my having said that that solid principle is love. Love is felt only when man has matured. It means that the content of the heart must become different. Therefore, it means that people who until now have known through communing with the spirit world are the same as knowing by listening to the radio or looking at the newspaper.
Yet knowing by hearing and seeing is not the problem. What becomes a problem is the time until this problem is presented and announced before one knows it by hearing and seeing. That cannot be done without forming a bond of heart. It is the same as how, when all the problems of the nation are discussed in the Republic of Korea, if it be the Republic of Korea, it cannot be done without the ministers having a bond of heart centering upon the president. The problem lies there.
Therefore, however much they know and however excellent they may be, there is no need to make an issue of it. All of that is governed by the problem of the heart.
Therefore, such people seek to exalt the Teacher more and to be for him and to offer devotion. Why? Because the dimension of the heart is different. That is why our Unification Church today comes forth holding up the world of heart. It has come forth holding up not the world of truth but the world of heart.
Forming a Bond of Heart Is More Important Than Communing With the Spirit World
Hereafter there will be many such temptations for you too. If one goes to the spirit world, it means that even little children are better than you. It means that even little children know everything. In the old days there were also people who did something through a child, were there not?
Therefore, if one communes with the spirit world, one knows all of that, but that knowing is all in the form of images. There is no need to think it excellent because one knows that. The spirit world is of a thousand shapes and ten thousand forms. What is more precious than that is the original ground of freedom. That is, it means the world of heart. It means that if one cannot connect to that standard of heart, there is no freedom.
It is so even between friends. If one goes to the house of a friend with whom one merely knows his face and exchanges greetings, is one free? One is not free. Even between friends, only when there is without fail a bond of heart between one another so that I can invade my friend’s living as I please and my friend too can invade my living as he pleases, is one free. To form such a bond, one must without fail be close in feeling. If it becomes so, external problems are all resolved. Therefore, what is the greatest problem is the problem of heart.
From this perspective, it means that our Unification Church today must fulfill a worldwide mission. You must know this. You must know that the things you have made an issue of until now are not even problems.
Now, because the Teacher is here, it is this much; if he were not, would not confusion unfold everywhere?
That is why it means that from now on you need training. When one is centered upon some difficult problem and, entering a triangular zone in which one cannot resolve it, is troubled, if one prays with an earnest heart, that problem must be resolved clean away, and a feeling as of spring must arise. That is known at once. It means that if it is not so, the mind is simply flat. The more one seeks to pray, the more distant…. That is why such experience is necessary.
Without holding such experience, or without the spirit world teaching, one cannot walk this road. There must be such an experience in which, through one’s own bond of heart, one’s orientation and direction are made one with God. Only then are left and right made one, centering upon such a standard. Our road is such a dangerous and difficult world. How many such things must there have been until now!
There was an old woman named Pak Un-nae who carried out tremendous spiritual works. That woman was a person who said, “I am the wife of Jehovah.” Hearing that, I went seeking that woman and began to take her hand. Yet it means that the road by which she offered devotion and rose to that place, that is, a woman’s road and a man’s road, are different. Do you understand?
That does not mean that one could say there, “I am a man and you are a woman, so submit to me.” A method by which that person could be completely brought to submission, how to bring that woman completely to submission, was a problem for the Teacher.
If I were to bring that woman to submission, I had to introduce to her the road she had cultivated and what she had grasped through experience as something more heartfelt and valuable than what she had actually grasped through experience.
Do you understand what I mean?
To say it again, that woman had experienced much while discerning history until then, but it means that she had experienced them all sporadically. Therefore, it means that she let them all flow away, calling them a spiritual phenomenon of past days. That woman did not know that they had come forth with an absolute value in a systematic and orderly aspect. Therefore I had to teach that woman the comprehensive value of such things, saying, “Because the relationship of before and after is thus, it came forth thus to accomplish such a purpose through such a gradual process of development.”
For that, one must know the standard of heart by which that woman had come forth to such a position. That is, one must become a friend of the mind, a friend of heart. And so, if one teaches her, saying, “Because it is thus and thus, you have such a mission,” that person comes to be completely changed.
Yet because the spirit world had worked through that person until then, that old woman did not know the Teacher’s position. Therefore, although she ought to have sought to know about me, asking, “What sort of position is your position?” so that we might give and receive, she did not do so.
If it becomes so, already the direction becomes different and the position becomes different. Originally man and woman are different in position, and their scope too is different. So, because it felt as though it had no relation to her, from there she came to deny it, and so the two came to be divided. Centering upon herself they had become one, but centering upon the other’s position they had not become one.
Do you understand what I mean?
Therefore that woman had to strive to know how I had come forth. Because it is reason that the two give and receive with one another, it means that only if that woman sought to know could I teach her. Moreover, even though what I taught her differed from what she herself had experienced until then, she must not have rebelled. She had to submit to the very end and go seeking as far as the highest standard.
If it becomes so, how does the spirit world work?
It works as developmental work as it had done until then. In carrying out developmental work, it does not work by cutting it into fragments as until then, but explains it to make it acknowledged systematically; yet despite that, that woman wished that she should stand in front and that I should follow her and stand in a position of making the content of that value shine all the more. It must not be so. It means that it was already wrong. It means that that is not the way of a human being.
If I had listened to all her words and helped her work, then from that time listening to my words and helping my work is the etiquette of the human world; yet she did not do so.
If in such a position she had listened to my words and stood in a relative position to my heart, she would have known that I had undergone more hardship than she and was standing in a far more tremendous place, and would have been so arranged as to bow her head even if one told her not to bow it. Yet listening to my words, when she came to know that her position was nothing, she disliked it. The problem lay there.
If it becomes so, however much devotion that woman had offered until then, it becomes useless. I moved all the devotion that woman had offered over to me and bound it up. This is the fight of taking away in the world of the Way.
If One Would Not Have One’s Grace Taken Away
Until now, whatever man of the Way the Teacher has faced, he has absolutely not spoken loudly but has heard out all their words. Then one comes to know to what degree of standard that person has risen to now. One must know what the hand-filled circumstances are that God has until now been unable to accomplish and must stand in a position of understanding those circumstances better than anyone among the countless men of the Way whom he sought to lay open his circumstances. Then he comes to lay open all his own good and bad. And so, if one settles the accounts of such things for him, he comes to follow me. When one thus comes to unfold a joint offensive in a new field, one can make a greater development.
Yet if, without thinking that there is a road by which he can become higher through the Teacher, he says that what he has held until now is the best and closest and most comfortable, and seeks to drag me to that place, I cannot be dragged. If it becomes so, one comes to be divided there. It has become so until now. The other day too I met one such person. It means that the method of judging the countless men of the Way in the world of the Way is such.
For example, when there is a son, it is the same as its differing according to whether that son is a son like Esau or a son like Jacob. Esau thought that going hunting and catching a sheep and offering it as a gift was being filial to his parents. Yet Jacob remained within the house and monopolized his mother’s love. It means that the problem of heart is thus important.
From such a position, though the Teacher, being equipped with a relative bond through the course by which the men of the Way have walked, seeks to give them something beyond that, because they do not receive it, it means that I come to harvest it. Then he comes to have the course he has walked entirely taken away by me. It is like ten years of study coming to nothing. It means that the Teacher is carrying on such a strategy.
You are in the same position. If some man of the Way faces you and tells his circumstances, and you hear all of it and then say, “Since it is thus and thus, are you not in such a position?” that man of the Way comes to resonate, centering upon that standard of heart. Yet the problem is whether that man of the Way is a responsible person who can guide from a higher place centering upon God’s heart.
In going forward centering upon God’s heart, there can be no self. Centering upon oneself is not the way of filial piety, and is not the way of loyalty. One must regard God as absolute and go forward. If that center is twisted, from there he comes to a standstill. It is so arranged.
Therefore one must know how to discern whether one began from Heaven or began from the earth, that is, whether it is God-centered or self-centered. However good an explanation he may give, if he illustrates centering upon himself, one must cut him off. Even though one can feel that his explanation according to the experience he has cultivated until now is more valuable, the problem is whether the road he goes hereafter is a road centered upon himself or a road centered upon God’s heavenly heart. If it is a road centered upon himself, one must not be taken away by it, but must rather take away what is his. That is why one cannot know how hard the fight of the spiritual world is.
As you too know, how many people have come directly seeking the Teacher until now? The Teacher acknowledged all that those people had toiled for Heaven’s sake and treated those people as honored guests. Because he had to stand as one who knows God as precious more than anyone in the course of history, it means that he treated them with all his heart.
If I did so for them, ought they not to know who this Teacher Moon is?
The Teacher was for them until their vessel was filled to the measure of that person, but from then on ought they not to be for the Teacher? If they cannot stand in a position of being for him, they are entirely taken away. In this way the Teacher has been harvesting all the grace that God had spread out until now.
The Cord That Can Bind the Heavenly Order and Human Ethics
The Teacher investigates the spiritual people of countless denominations. And so he comes to know their history. I know all about the history of Pastor Kil Sun-ju and Pastor Yi Yong-do too. That is, what sort of person of mission of what age, they came as. When the period of those people’s mission ends, one must without fail take it over.
Yet in taking it over, a man cannot take it over from a man. It must be taken over through a woman. And a woman too cannot take it over from a woman. It must be taken over through a man. It develops while thus alternating. That is to have a better bond of heart. And so it is to make it such that a woman, if it be a woman, can alone have dominion over a man, and a man, if it be a man, can alone have dominion over a woman. And so only when one commonly finds a more heartfelt point of unity is one determined as a complete filial son and a complete filial daughter. Yet people do not know this.
That is why the Teacher, the other day, told the people of the council of religions the essential point of how the Unification Church has developed while struggling until now. There is the heavenly order and human ethics, and centering upon what shall this heavenly order and human ethics be joined? The heavenly order goes seeking human ethics, and human ethics goes seeking the heavenly order, and what is the cord that can join these to one another? It is not truth, nor is it any ability whatever. What can bind this is the place where man goes seeking God and God comes seeking man, and the two can become one; and what sort of place such a place is, is a place where man attends God as Father and God can call man son and daughter. There is no place beyond that.
From such a perspective, Jesus Christ proclaimed to humanity the heavenly order, which is the highest nucleus of the heart. And as a horizontal standard, he spoke of the bridegroom and bride, and next he spoke of the relationship of brothers.
Because God is an emotional God, what can be invited to that God is the standard of son and daughter, and from there the three-object love of the parents’ love, the love of husband and wife, and the love of children is accomplished. From such a viewpoint, the Unification Church has set forth the three-object love centering upon the Four Position Foundation, which is a great thing, and is a model in the world of the Way.
Therein lies the reason that Christianity centering upon Jesus Christ remains until the age of the end. It means that what can remain to the very end is love.
That is why in the Bible it is said,
“And now abideth faith, hope, charity, these three; but the greatest of these is charity (1 Corinthians 13:13).”
Then what is the cord of love that can be connected to the place closest to God? To say it again, what is the iron ring that can bind the heavenly order and human ethics? What this is is the relationship of father and son.
It means that a religion having the content of heart by which man can call God Father and God can call man son and daughter, is a worldwide religion. That religion is precisely Christianity.
The Place Where God and Man Can Be Happy Together
Man seeks emotional happiness through religion. Then in what position will man stand when the door of happiness opens wide? To say it again, what sort of place is the place where one can dance most joyfully as a human being, and can sing most joyfully, and can most delight?
That place is neither a place where there is much money nor a place of worldwide authority. It is the place where one finds again beloved sons and daughters whom one had lost for a thousand years and ten thousand years; the place where a beloved husband and wife, who could not meet because of an enemy, smash that barrier and come to be able to meet one another; the place where a family that had been a captive of the enemy is completely liberated and comes to meet. There is no place of joy beyond that.
Accordingly, what sort of world will the restored world of heart be?
It is that world in which a son meets again the father whom he had lost for six thousand years and shouts for joy, a world in which the father can embrace and love that son. It means that there can be no world more joyful than that. This is a world that becomes the ideal foundation of all humanity and a foundation like leaven. That is why the heart becomes the problem.
In what position will God wish to love man?
He does not desire a place like that between a monarch and his people. God wishes to love in the closest place, the place of father and sons and daughters. The Principle of our Unification Church teaches that. Therefore, even if anyone should offer all under heaven, if he says words that depart from this principle, it means: do not listen to those words. Apart from this, there is nothing. Words can be fabricated in any amount. A person who has even a little inspiration (영감, 靈感) can fabricate and talk.
If such a person carries on a triangular tactic, the other party naturally responds as he is thinking. People who read faces read faces in that way.
Therefore the problem is, however excellent the explanation, to what degree his standard of heart stands in a relative relationship with God, and to what degree he is made one vertically. That is the problem. Therefore you must cross over centering upon that standard. Then there is freedom there. That is why it will not do without becoming a son or daughter of God. This is the principle.
For that, in our Unification Church, we go forward aiming at the completion of individual restoration, next the completion of husband and wife, and then the completion of the Four Position Foundation through the multiplication of good children.
Man must be able to receive God’s love as a son and God’s love as a daughter, centering upon a vertical standard. Only then is a complete vertical standard established by that bond, and only centering upon that is a complete horizontal standard established. It means that three hundred and sixty degrees can come forth centering upon ninety degrees. That is why the relationship of above and below, the relationship of before and behind, the relationship of left and right, centering upon the relationship of heart, is the problem.
The Road of Love
Accordingly, you must live for your partner in conjugal life. As was said before too, love is not one’s own. Loving one’s child too is not one’s own. It is God’s. God’s love flows out through me. It is to leave God’s love behind eternally for a thousand years and ten thousand years. Therefore, it means do not steal that love. It means: do not consider it to be one’s own love and digest it as a requisite for filling one’s own greed. It must be returned before God.
Until now, when men of the Way reached a certain standard, they all boasted of themselves and thought that they knew how to do anything whatever. It means that God’s ability has reached them so that they can do anything whatever. Yet that is by no means so. The road of love is not performing some ability. The road of love is coming forth from the foulest work of all. Do you understand?
The people who pray in the mountains are all saying that now the time has come. The time has indeed come. So it means that now they come out saying they will find the master. The person I met the other day was such a person. What that person said at that time was that, because the time had come for him, he had met me, and he asked me to acknowledge that he had offered devotion more than anyone. What is there to acknowledge? It is at my will whether to acknowledge if I wish to acknowledge and to leave off if I wish to leave off.
Love does not come about by intimidation and menace. It is connected in an earnest and free environment. It means that a mind of fear must not be interposed.
Upon such a road of love, it is good even to die. To smash the sphere of the love of death and enter a new sphere of love, one must receive the shock of a love by which one can deny one’s own fallen self, born from receiving the blood of death. That is what becomes the problem.
Therefore, hereafter the district leaders gathered here must pray much to be equipped with such a direction themselves. It means consider, through the life of prayer, what sort I belong to. It means consider whether I am an intellectual person, or a volitional person, or an emotional person. Man has these three types. If one is an intellectual person, one must not assert intellectual things but must go seeking an emotional person. That is why in our Unification Church we set up the Three Position Foundation.
That Three Position Foundation is not made by binding together people of the same character. All hold their own distinctive character. It is to make people who differ from one another become one with one another. What is for passing through a course of training that can make them one is the organization of the Three Position Foundation.
What our members must know is that from now on, the age of taking family life as the principal thing is passing. For example, it means that the age of living centering upon the living environment of Kim Won Pil as an individual, if it be Kim Won Pil, is passing, and an age is coming in which one must unfold the responsibility of pioneering the living environment of the Three Position Foundation.
So it means that at whatever time, the problem is love. If we look at First Corinthians, chapter thirteen, there is the word that though prophecies fail and tongues cease and knowledge vanishes away and all pass away, what alone remains is love. It means that even though one can move the earth and all flows away, do not believe it.
How much heartfelt love do I hold?
Whether one has become a self who, when beholding one’s own people, can forget one’s own reason for sympathizing with the people and shed tears is the difficult problem. The problem is not how one persuades by truth and makes people one’s own, but the problem is how you yourselves have become. You must always think of such things.
When you pray, you pray in the name of the True Parents, and what is that true love, and who are True Parents?
Do not think of that phrase with only the Teacher and Mother in mind. It means think of the standard of True Parents in the state of a mother and father who, from a higher dimension, can embrace the world and, crossing beyond national feeling or state feeling, truly love all people alike. That is why the Teacher too prays in the name of the True Parents.
The World That Lives by the Bond of Heart
In facing all people, one must not face them with greed. In the world of the Way, a person who appears exceedingly weak is victorious rather than a strong person. It is the same in the world too. Those around seek to cut down a person who is in a high position. Therefore, a person must always stand within a sphere of low pressure. The Teacher, too, when he stands in a public seat and speaks to you, does so strongly, but when he is alone, he stands in a position like a little child. He stands in a position like a little child facing the Father. Even when praying, he seeks to do so holding a heart that longs for the parents’ bosom.
It means that as a grown-up Teacher Moon of the Unification Church, I do not wish to take responsibility for this and that in this way. It means that place is uneasy and should be handled with care. Because I take responsibility in God’s stead, if I do wrong, I receive Satan’s accusation at once. Yet it means that when one is like a little child, God protects me. It means that one comes to stand in a position where one can receive God’s sympathy. Air currents flow from a sphere of high pressure into a sphere of low pressure. That is why it means “stand within a sphere of low pressure of heart.” Therefore, a mind that longs for the parents’ bosom like a little child- such a mind- is what is needed.
For that, you must pray. From now on I must have you pray. Anyone, if he prays, can have a spiritual experience. Even among the district leaders here, there is one person whom God loves, that is, who stands foremost in terms of heart. In your view, he may seem to be a person who is nothing whatsoever, but it means that he can be first in terms of heart. Thus, at all times in the world of the Way, heart is the problem.
It means that the world lives by the bond of heart. It means that the world lives not by the bond of truth but by the bond of heart. Among the holy songs we sing, there is such a holy song, is there not? By the bond of heart the world lives, and it means that only when one lives by the bond of original nature that has bound us into one, by the bond of heart, is one at last unified into one. It means that that is the bond of original nature that has bound us into one. From there, a bond of original nature that can give and receive eternally is formed, and one comes to give and receive eternally. Is it not so?
What is the next line after giving and receiving eternally?
(“Our original homeland.”) It is our original homeland. It is to seek the original homeland, which is the world of original nature. Then what comes next? “Upon the foundation of happiness we shall live forever; we are the pride, warriors of unification; vigorously gathering our affection we shall advance.” Doing so makes one a warrior of unification. Though those words may seem difficult, their content is all Principled content. It means: sing it while considering it well.
The world lives by the bond of heart. One cannot live by truth alone without a bond of heart. Then do you like an intellectual person, or do you like an emotional person? (“We like an emotional person.”) Knowledge performs an action of scattering and makes one forget oneself. On the other hand, feeling accomplishes integration. Knowledge is like spreading out a wrapping-cloth, and feeling is like wrapping with a wrapping-cloth.
If one spreads out a wrapping-cloth one cannot lift it all at once, but if one wraps it one can lift it all at once. It means that if one spreads it out there are countless things, but if one joins them they become one. Where they have become one, there can be no dispute.
Therefore, if one looks at people who say they know something, they are neither disciples of Socrates nor disciples of anyone and belong nowhere. It means that they end by becoming people far removed from their own original nature. Such a person has many twists and turns. It means that a person who has thus become isolated is a great problem in the spirit world too. It means that he cannot take his place but always goes round and round. Therefore, it means becoming an emotional person rather than an intellectual person. It means to become an emotional person, such a person that when the other party takes his hand, his body and mind are stirred, and he can shed tears. This is the same in the world of the Way too. God too is such a God.
The Man of Faith Must Be Detached From Material Things
Now we have entered the latter half of the year 1970. At this point, entering August by the solar calendar and the seventh month by the lunar calendar, we must reflect upon ourselves. At present, no eagerness toward the Will is visible in you. No self-confidence burning with a conviction that could break through even a mountain, filled with hope for tomorrow, is visible at all. So it means that we must reflect upon ourselves.
Why have we become like this?
Is the road we have walked until now wrong, or is it because the Teacher’s method of guidance is wrong? If the Teacher’s method of guidance is not wrong, why has it become like this? It means that there is a problem here.
What is that problem?
There is the problem of whether I lived publicly or lived privately. Centering upon that problem, one must once again analyze and criticize oneself.
One must consider whether one was a self who pursued the public, or a self who pursued the private, or a self who, having pursued the public, turned back to the private.
If one goes publicly and then goes privately, one is so arranged as without fail to be broken. Here, however much strength one applies, it is useless. When people who are living a life of faith come to handle material problems, it is easy for things to come to an end. It means that when a person who has handled a spiritual field invests all his notions in the material field and looks toward it and goes forward, generally it is easy for things to come to an end. That is because, between matter and spirit, what is more public is spirit.
From this perspective, our doing a general sales business has helped in the external aspect but is bringing great harm in the inner aspect. That is why the Teacher cut off the payment of salaries, which had been made until now, starting last December. Despite that, it means that there is still trouble among the business members and trouble among the district leaders. It means: wait and see about such district leaders hereafter. However much they seek to develop that province, they will not be able to develop it. I see it so. If there are such people here, they must repent.
One must regard God as important; one must not regard money as important. I am now running businesses, but even if these businesses collapsed at once, I would not shed a single tear. Though it is a business I have carried on offering devotion for ten years, it means that I am not a person who would shed a single tear because it collapsed at once. What would I do if the business burned up all at once and vanished? Even if it went to a state beyond that, I would not care.
Among the machines now in the factory there are some worth more than five million won and some worth seven million won. The Teacher does not wish to boast that he purchased those machines newly and brought them in.
What is the problem?
It means that those machines are to the very end no more than an expedient. They are not the original course we must go. Just as, if one were to climb even Namhansanseong, one cannot go straight in a straight line but must go up and down; it means that material things, too, are a method. In walking this road, it means that material things add a plus to me. Yet if one is only for this, one simply comes down. Do you understand what I mean? One must know that material things too exist for God’s sake.
A religious body that fights over the offering laid upon the altar perishes. It means that God does not descend upon such a place. Do you understand what I mean? To say it again, if one builds a church and then fights, it means that God already departs from that place.
To go forward centering upon material things, what had come forth centering upon spirit, one must overcome a considerable number of things. It means that one must leap. Yet if one would leap, one must overcome various difficulties.
That is why the Teacher emphasized to you from the 1960s until now that you must overcome spiritually. In overcoming that, God supported us. It means that not one person starved to death. Where did anyone starve to death?
Think First of God’s Law
You must be for the church more than for yourselves. It means to think that money is needed to build the church more splendidly. It means: do not think that it is in order that one’s own house may live better. Ought not the church’s foothold to be better than one’s own house? It means that money is needed to add even one more precious thing to the church, and one must not think that money is needed to add to my household affairs so that I may eat well and live well.
And you must think of God’s law. You are bound with the Teacher in a relationship of father and son, and until now you have managed money through the Teacher.
Then is not your helping the Teacher the way of filial piety?
If there is difficulty for you here, how difficult must it be for the Teacher, who is in a public position? Despite that, if one has used public funds, that is a matter that cannot be forgiven. God has already departed from that person. Of course there will be circumstances….
Even a murderous robber has circumstances. Let us say there is a robber whose wife had given birth and, because she could not even eat seaweed soup, he unavoidably held a knife to another’s breast and took money. That robber, seen centering upon his own individual self, one might say is not bad; but seen from the public aspect, it is bad. Centering upon whether the motive for committing the crime is private or public, the greatness or smallness of the sin is determined according to the greatness or smallness of that violation. This is the principle of sin.
From such a perspective, when one considers you until now, you will have no face before the Teacher. The Teacher has come forth thus for more than ten years in Seoul alone, but when have you ever bought the Teacher a house? It is the principle to buy at least one thing that the Teacher can regard as precious and then prepare one’s own household. Have you ever thought that even in getting a room, it is the way to get God’s room first and then to get a room smaller than that? All such things become the problem.
The Teacher is now thinking of building at least houses for the Blessed Families and of building churches too. Yet this is not work for the Teacher to do but work that you must do. If the people of Israel had fulfilled their responsibility, the altar would have remained just so. Is it not so? It means that if the people of Israel had fulfilled their responsibility, the churches would have been established. Seen in this way, it means that building the church is not my responsibility. Yet because you do not fulfill your responsibility, because the children have become crippled, the parent is in a position of having to do it unavoidably, even at a loss. That is by no means a good position. Despite that, you are wrangling with one another to receive even a penny more of it.
The foreign members will wish that what they offer be used for the Teacher’s sake. They will wish that after the Teacher has used it, it be used through you. It is wishing that, that they make their offerings. Do you understand what I mean? Doing so is heavenly law. It means that it is the way of Heaven. Even though the Teacher does not use it but uses all of it for the children, that is at the Teacher’s own will, but it is not the principle. It is done by setting up some hypothetical condition. Accordingly, it means that you must always live discerning centering upon such a public standard.
Have you ever once thought, through a district leaders’ meeting, if it be a district leaders’ meeting, or a business department heads’ meeting, if it be a business department heads’ meeting, “Let us prepare even a penny this month and prepare a gift for the Teacher. Let us carry out at least a collection movement in the eight districts, if it be eight districts, or the ten districts, if it be ten districts, and, though until now we have not done even one thing properly for the Teacher, now let us do at least one thing”? It means that without one such thought, you think only of how to receive even a penny more of profit distribution from the company to be comfortable yourselves. This is a worldly way of thinking.
Was I Public or Was I Private?
Much or little is not the problem. There must be something in which each gathers devotion together and repays God.
If one has received, there must be a returning; yet it means that you only receive and eat, like a toad catching and eating flies. If one has received, one must return. Much or little is not the problem; the devotion of the whole joined is the problem. Yet it means, have you returned? It means that you have all such problems and the like.
You will know well that the Teacher goes in and out of the factory every day, night, and day. For several years I went in and out of the factory without missing a single day. My going about thus was not to earn a few pennies. It was so that the Republic of Korea might live well hereafter and to send down material blessings upon this people. The wind of the Teacher’s prayer worked even in the Republic of Korea’s First and Second Five-Year Economic Development Plans. Do you understand what I mean? It means that it became so because heavenly fortune came seeking. You must know that.
Therefore, it means that our Unification Church members must undergo hardship. It is a matter of course to undergo hardship. It means that because it went wrong against the law, one must undergo hardship. If you go on as you are now, many crippled children perhaps come forth among your sons and daughters.
Because many crippled children stricken with polio or paralyzed on one side perhaps come forth, I am anxious. Such problems and the like arise. Therefore, one must criticize oneself. It means criticizing centering upon public and private, whether I was more public or private.
The Teacher handles everything in that way. The method of discerning the Way of Heaven (천도, 天道) is such. Let us say there is a certain person and he is my enemy. Even so, in facing him, I do not face him with the bond of a past enemy. Even an enemy has a road by which he can contribute before the public world. Here the problem is which is greater, the public standard by which he seeks to contribute or the public standard by which I seek to contribute.
If mine is greater, even though I block him and turn him about and seize him, I am not caught by the law. Yet if, centering upon one’s own greed, one says, “Since you did thus to me in the past, take this from me today,” that is the same as the world. One must judge matters from such a perspective and decide everything.
Hereafter the Japanese economy will revive. It is so arranged as to revive. Then where will the money of that time be used? It will all come into the Unification Church and be used through the Teacher. Just as the Teacher has spoken of his whole policy concerning Asia, Japan will develop hereafter and will without fail be drawn in before us. Why is that? It is because Japan sucked away the blood and flesh of Korean people. Because they did so for close to forty years, one can extend it to four hundred years and lay the responsibility upon them. Even if one does not do it up to four hundred years, it means that centering upon God’s sphere of love, one can draw upon it for forty years, can one not?
Hereafter the number of Unification Church members in Japan will become greater than in Korea. It means that it is seen proportionally to the population.
Even if the number of members in Japan is only twice the number of members in Korea, they can support the Korean Unification Church members outright. Do you understand? (“Yes.”)
If such a thing unfolds, will Korea and Japan become one, or not? Consider it. For example, even if two families of Japanese Unification Church members support one family of Korean Unification Church members, would Korea and Japan become enemies? Such things as having been enemies in the past come naturally to be forgotten. Hereafter we enter within such a sphere of the age. That is why I am not anxious even though we have nothing at present.
That is why the Teacher told the Japanese church hereafter not to use economic resources, taking Japan as the principal thing. Because we are now entering an age of national partnership, I asked them to receive without fail the Teacher’s approval. That is why I carried out a change of personnel this year too.
Since last year, I have received all the economic reports and hold the authority of personnel and issue appointments. That is done not so much for Japan’s sake as for the sake of the whole. Because that is more for the sake of Asia. Because going for the sake of Asia rather than for the sake of Korea or for the sake of Japan is more public, it means that economic investment must be made for the sake of Asia.
If it becomes so, Asia is so arranged as to be drawn in by the invested economic conditions. It means that if one thus offers devotion, it is drawn in. Likewise, when you criticize yourselves, it means: always think centering upon the problem of public and private.
Has Your Public Standard Developed or Retreated?
How must you differ, centering upon the Will, in the 1960s and the 1970s, that is, before receiving the Blessing and after receiving the Blessing? This is the problem. When one compares before receiving the Blessing and after receiving the Blessing, how must it be? It means that this is the problem.
The Teacher forsook his family and forsook his child for the sake of the Will from such a position. There was no objection to it. You, too, know that. Despite that, it means: can you not forsake your child, and can you not forsake your wife? It does not mean simply to cast them away.
If it is for the sake of the Will, however far apart the family lives, they absolutely do not starve to death. It means that they are so arranged as not to starve to death. Yet it means trying to live holding on to one another. Even what would be resolved gradually comes not to be resolved.
The Teacher has lived so. It is to entrust it to God. It means trying to entrust it completely to God, saying, “Do as Thou wilt.” And it means, as for oneself, devote every sincerity to the public. It means do not center upon material things. It means that even in witnessing, do not think about whether the person to be witnessed to has money or not. It means setting out seeking a person of heart. A beggar-like person bound with oneself could be the eldest son of some rich house. To be glad because a person comes who is better than others in the economic aspect is a mistaken thing. It means that it is a trifling thing.
From such a viewpoint, you must know that a gap opens between the public standard that God beholds and the standard you behold. If you cannot develop here, in the end you will become isolated and will later stand in a lonely position in which you cannot even manage yourself and no one, whatever, sympathizes with you.
If it becomes so, you will regret having entered the Unification Church and will regret having come out forsaking the flowering days of youth until now. I regard that it will be so. That is why it means to criticize and reflect upon yourselves once again, centering upon the problem of public and private.
When one looks at the zeal with which one adored the public standard before receiving the Blessing in the 1960s and the zeal from a position of having received the Blessing and having a family today, has one developed or retreated?
How is it with you?
If one has retreated, one will have caused an eroding action in one’s public office and in all the surrounding environment. And so if with those eyes one does not behold God but beholds economic conditions, one perishes. That household ends by being unable to stand anywhere. Such a household comes to know it in the end.
One Must Be Able to Sacrifice the Smaller for the Sake of the Greater
In the world of the Way, it is said that one must cast away material things. It is said that one cannot serve material things and God together. That is justice. As an individual, one perhaps is able to do so, but it means: can one do so as a family too?
If one cannot do so as a family too, it means that one cannot carry out one’s own family restoration. Do you understand what I mean? Therefore, if one cannot become a person who can overcome economic problems in the family, that person cannot lead their family toward a world beyond the economic centering upon God.
Even considering a body, one must stand in a position of being able to say, “The money our Unification Church holds can be used in any amount for the nation’s sake. This money is the nation’s.” If one cannot stand in such a position and stands in a position of saying, “This is our Unification Church’s. This cannot be denied; the Unification Church can develop no further. If one does so, it means that one cannot hold a heavenly foundation by which one can ride over the economic problem as the Unification Church. Ought it not to be so?
Moreover, seen centering upon the Republic of Korea too, since the economic foundation of the Republic of Korea is absolutely necessary to the world, if, when the Republic of Korea is told, “Use the whole budget of the Republic of Korea for the world. Do charitable work,” it says, “We cannot,” the Republic of Korea comes to perish. This is the road of going for Heaven’s sake.
That is why the Teacher has spoken to you whenever there was time: in selling the Republic of Korea and buying the world, the Unification Thought must be able to play the leading role. Therefore, the problem is whether the Unification Thought can give ideological support to the thirty million.
If it can do so, one sells this nation and buys the world and then buys this nation back again. On the day one thus makes a round of the world, it will become a thousand times and ten thousand times this nation. Then there would be no trade beyond that trade.
The Teacher himself has come forth so. At first, while cultivating this road, I never wore new clothes. I bought and wore only old clothes. I know well what my body is like. I am one qualified to wear clothes more magnificently than anyone and a person who knows how to be stylish. Yet when I behold the reality that many people in this world suffer agony and cannot even eat and are groaning, my conscience does not permit it.
If I happened to wear new clothes, I was so sorry that I could not even go outside. It means that it is so by nature. It means that when I saw a person swaggering in new clothes, it seemed strange. I thought, What sort of person is that person that he is like that? It means that I was fundamentally different from such a person.
The Teacher has devoted his main strength to donating all the material things belonging to me to pursue a single public spiritual world. Doing so, individually, I cultivated a victorious foundation in the spiritual field, but the problem remained of what to do centering upon the family. When it is asked whether one can, centering upon one’s beloved son and one’s own wife, from a position transcending the economic problem, make them undergo hardship for the nation’s sake, one must say, “I can.” Then, at the most difficult time, God’s command will come down. This time is the time of indemnity. To have us indemnify at the most difficult time, God commands us to do it from a position where ordinary people cannot.
In fact, when I set out upon this road, I did not set out having made some resolution. Seong Jin is here, but it was when Seong Jin’s mother was twenty-one or twenty-two. There were no kinsfolk, and the rice was all gone and there was not a penny of money.
So, as I was going at dawn with a knapsack on my back to Paekchon in Hwanghae Province to buy rice, I received God’s command. Would I go the road for the family, or would I go the road for the public God? There I cut it off sharply, saying, “I go the road for Heaven’s sake,” and, following God’s command, went to the North. There is such a crisis. Even after going to the North, I did not send one letter home. That does not mean that I did so because I was without thought. It was because writing letters would not be good. It is to settle accounts cleanly. One must pass through that process.
Likewise, our Unification Church members too must be able to go forward forsaking the family and offering up all their property.
Unification Church Members Must Always Be Resolved to Undergo Hardship
These days there is a rumor that the Unification Church has much money. Yet one must be able to sell all this property and return to nothing. It means that one must be able to return to nothing for the sake of countless religious bodies. When it is asked, “Can you return to nothing?” one must say, “I can return.” Thereby one can cultivate a foundation of victory before the bodies of the spiritual world and rise. This is the principle. Do you understand what I mean? That is why the Teacher gladly looks upon your undergoing hardship. One must undergo hardship.
Then, when it is said, “Come out,” to find the nation, one must come out. If it is a road by which the Republic of Korea can live, one must take all one’s property and do charitable work for the Republic of Korea, if it be the Republic of Korea, or for Africa, if it be Africa, or for the world, if it be the world; and with a naked body one must invoke blessing upon them and hope that the Will of Jehovah, the Lord of Hosts, be conveyed to them. That is the same as Jacob’s going seeking Esau. If Jacob had offered useless servants and shabby goods, Esau’s mind would absolutely not have turned about. It means that the spiritual world would not turn.
What the Teacher is now anxious about is the economic problem hereafter. It will be difficult in Korea for our Unification Church within one or two years hereafter, but from abroad they will bring economic support to Korea.
If necessary, I can even borrow the strength of foreign countries and help this nation. Why? Because all are people of the heavenly kingdom. For that nation, for founding the Kingdom of Heaven, it means that the Teacher must issue a special order and move and use even the whole material world of each nation.
The material blessing of the national age can be received only by a person who offered material goods in the tribal age. A person who is not so cannot receive that blessing. Do you understand? Even when material blessing comes in the worldwide age, a person who did not sacrifice materially in the national age cannot receive that blessing. This is the principle of the world of the Way. You must know this.
Digest All Difficulty Centering Upon God
Yet when I look at you quietly, you are saying much about the Teacher’s having bought a house. You will know that the Teacher has been living on the second floor of the headquarters church until now.
If I could stay there longer with the children, I would simply settle on the second floor. Yet since there is no place to stay, it cannot be helped, can it? Therefore, it is a mistake for you to think that I bought a house to be comfortable. My mind is to settle the President and other people in places if possible. Yet that does not mean that you should think such a thing good.
If one receives such a blessing, then since one has received a blessing beyond one’s due in this age, one must double it and pledge loyalty before God with tears and a heart of deep emotion. Moreover, one must look back upon the past in which one was not filial before God and pledge to be more filial. One must double the standard by which one suffered material agony in the past and turn it into a condition of one’s own by which one can offer more devotion before the Will. Yet it will not do to say, “Now is the chance,” and say, “We have no television and no radio. Others have done their curtains thus and so; Teacher, please do good curtains for our house too.” This is the trouble. If, when the Teacher says he will help, one says, “Give a little more, give a little more,” what difference is there from the world?
Greeting this year, 1970, you carried out a great new movement and cooperated well for six months. The Teacher knows plainly how your families have passed the time until now. It means that I know that family life must be miserable. When you live, having sent the wives who lived together with you to their hometowns, there will be many circumstances in various ways over which to shed tears. Yet you can run to them as you please if you wish to see them, but the Teacher could not do so. The Teacher did such work north of the thirty-eighth parallel, parted from his child. So it means, are you not better off than me?
The traditional road that the master walked was a road for finding the nation and a road for finding the way you might live. Despite that, it means that you bear another intention.
If you digest that difficulty centering upon God, the content of heart in the life course the Teacher has walked until now will draw near to your families, and a foundation of happiness of a higher dimension will be connected from God. Yet it means that you are seeking to lose that good chance by which you can be connected with God.
That I have come to speak such words to you today is a very shameful thing. Consider it. When one sets out before receiving the Blessing and after receiving the Blessing, what has changed? In the aspect of the Will, has it become a minus or a plus? After receiving the Blessing, has one become private, or has one become more public? If you have become more private and, despite that, the Teacher expects the development of the church centering upon someone such as you, the Teacher is a fool.
The Teacher made you a promise that in the seven-year course a person who was active for seven years would receive a blessing. That standard will all be settled this time. Because the Teacher said he would hold this joint wedding of seven hundred couples, it means that he fulfilled what he said. That is God giving you a special grace. In exchange, you must double that value.
If you cannot double it, you end by perishing. That is why I summon the families and drive them by striking. Do you understand? It means: is it all right with you to perish rather than go out? Then it will barely remain as one material by which descendants can be brought to repentance.
It will remain as an official teaching material for the coming generations, showing that a Blessed Family perished by doing thus and thus. The wedding is for the sake of the future.
The Society Hereafter Is a Society in Which People of Character Are Respected
Hereafter, America must not be only for America.
If America is only for America, it ends by perishing. God’s blessing upon America is not a blessing for America alone. It is a blessing for the world. Therefore, America must use one-third of its annual national budget for the sake of other nations. It means that otherwise it perishes. Wait and see. It means that it will become so.
If it becomes so, that nation will lose even the nation and lose even sovereignty. Even now they hold it almost only nominally and formally. Do those people have attachment to their nation? Because individualistic thought has come to an extreme, it means that now there is nowhere to go. So it means that from there they must turn about and come following the East.
It means that however much an individual does it alone, it will not do. That is why these days the teamwork movement is unfolding as a social movement. Hereafter a movement will unfold of setting up a head here and respecting that head’s husband and wife more than one’s own parents.
Now the fortune of Restoration is turning that way. Otherwise, there is no third road by which one can return. That is why such a movement is being carried on. The ceremonies of electing a May queen that are being held these days in universities can all be seen in that context.
Now, in a nation like America, if it goes forward only a little more hereafter, it will not do for just anyone to be the president of a company. It means that the one who invested money and the manager and the administrator come to be divided. It means that management must be done with personal character. It means that a stockholder must not manage merely because he holds stock. It means that if such a person administers, there are many evils. Such an age is coming.
It means that it becomes a form of society in which only a person of character who, from a more public position, has been equipped with content inside and out, that is, equipped with four-directionality, can be respected before the whole. It has been so until now too, but it means that such an age has arrived before our eyes. Therefore, the more advanced a nation is, the more it will take a direction of electing people of character who can contribute to the world. It means that otherwise there is no road by which it can continue to exist hereafter. It means that all is blocked.
That I am now buying land at Cheongpyeong in our Korea is not for my own sake. It is to save even a penny of money and use it for what is more public. Hereafter I will make an international training center there. And so I will bring foreigners and train them.
Now Choi Bong-chun and Kim Young-oon are teaching them the Principle, but it means that I cannot trust that. Until a foundation is cultivated to a certain degree, until a system is made by deploying lecturers in more than half of the cities of America, if it be America, to exert influence throughout the whole country, and until it is made one with the standard I am hoping for, it means that I must bring them and educate them. At that time, I must lecture. That is why I am now studying English.
If it were not for the company problem, I would have studied not only English but several languages. Yet because of the company problem, my studies were delayed. It means that the Teacher’s studying too is not done for my own sake.
If Now Is Worse Than Before Marriage, One Must Reflect
If there is a problem, where does it lie? It lies in yourselves. So it means that one must criticize oneself. When we compare before marriage and after marriage, have you stood nearer to a position where you can carry out the way of loyalty and the way of filial piety before the Will, or have you stood farther off? It means: let us analyze this. How is it? Have you drawn nearer to that place, or grown farther from it?
When you had no family, you thought of the Teacher in God’s stead and thought of Mother. Moreover, it means that you thought of the Teacher’s sons and daughters. When one spoke of the Teacher’s family, your mind was drawn. Yet it means that now there is a distance from the Teacher’s family. It means that it has become different from former days. Though the dimension of heart ought to have become higher, it means that it has come down a stage. Therefore, it means that how to maintain that heart of former days is the problem.
That is why it means that when one comes to have a family, the cross is heavier. It is so with the Teacher too. The Teacher is a person who does not carelessly eat the food Mother has made. It means that it is not something I can do as I please. It means, what did Heaven hope for in sending Mother to me? It means, have I fulfilled the responsibility I ought to fulfill as a man to the degree that I can eat the food Mother has made? This is a serious problem.
A family is not only a good thing. It means that a family is a second cross. To have a family is to bear another and greater cross. In bearing this cross and walking the heavenly road, the question is how one can raise to a higher dimension the degree of trust with which God has trusted me until now and stimulate it into a second hope. So it means: make of one’s own wife such an object as one can be stimulated by.
Thereby, even though my single devotion is divided into two and each holds half, when the two are joined one must have a standard of loyalty better than when one was loyal alone. Do you understand what I mean? Even when the two are joined, it must not fall below that standard. It means that if one was loyal to the measure of a hundred in the past, even though it be divided in two, it must not fall below the original. That is, even if the husband is sixty and the wife fifty, when the two are joined it must become a standard of about a hundred and ten. Only when there is such a hope of being better does God accompany us.
Then how does one make such a family?
One must not think that one can do as one pleases with one’s own wife merely because she is one’s own wife. It means that she is a wife whom one must attend. It means that she is a wife who holds a dangerous power that can strike me and topple me if I do wrong. Have you felt such a thing? Therefore the problem is whether, through your receiving the Blessing and taking a wife, the mind of being loyal before God has decreased or increased.
It will not do for that to decrease. In offering devotion, one ought, through having a wife, to cause less anxiety before God; if instead the mind of loyalty decreases, one absolutely cannot develop. This is the Principle.
So the problem lies in yourselves. Yet when one looks from a position of criticizing oneself, if I am at present placed in a state of stagnation upon the road I have come from the 1960s until now, it means that that is a tremendous problem.
What made it so? It means that the family made it so. Because that family has been drawn doubly and triply into economic problems, one is without face to see God. It means that one is not upright. How can a person who is thus not upright before God properly play a subject role anywhere he goes? It means that such a person cannot play a subject role.
A subject must without fail stand upon a horizontal plane. A subject comes forth from the horizontal. For that, all conditions must be normal. It means that this must not be warped. Being public means a horizontality in all four directions with no leaning to any one side. You must bear in mind that this period must become a period in which you criticize yourselves and become new.
A Plan for the Management of Finances
The Teacher now seeks, if possible, not to invest money in the company. I have told Won Pil too that hereafter he must not speak to me of money. Even if money is deposited in the bank, the Teacher will not withdraw and use it.
Has Pak Jong-gu, who was here, gone? The Teacher spoke to him too, but I know all about the fact that the Seonghwa Academy, which Pak Jong-gu is responsible for, is in a considerably urgent state. In former days, I would have cooperated in all directions without discerning before and after, but it means that now is different from that time. It means that now I must go forward discerning the relationship of before and after.
Because I think that money must be used centering upon national, worldwide, and heavenly content, the Teacher is buying land at Cheongpyeong. Buying land there is for the sake of the world. It means that I am buying land to cultivate a foundation upon which one can work for the world hereafter. Because now, having passed the age of the people, we stand before a gradually worldwide age, it means that an international educational institution for this age must be made. So it means that this is worthy of dignity. It means that, however much money one uses, one does not receive the reproach of conscience.
Next, money must be used for the church. We are at present at a time when we must set up dignity nationally too. Centering upon anti-communist activity and all external problems, we have distinguished ourselves before people in the higher ranks of the nation and have risen to a place where the Republic of Korea can look at us; and it means that it will not do for the church, which is in the inner position, to be shabby. It means that we must set up face.
One must think of setting up face. It means that if we cannot set up face, the chairman of the Victory Over Communism Association is exalted, but is Teacher Moon of the Unification Church lowered? Do you not think so? Considering centering upon such problems, it means that the face of the inner church must be set up.
If only the face of the inner church is set up, the Teacher will move. On the day it becomes so, a revival will be accomplished that no new religion whatever can follow. The Teacher has until now fought before God to gather up the family centering upon material things and inwardly to gather a worldwide family and connect this with a national economic standard.
Until now, the church has not been the problem. That is why my offering devotion toward the factory was not offering devotion for the sake of one Sutaengni factory. It means that I have prayed, connecting it to the destiny of the Republic of Korea and the worldwide fortune.
Now, hereafter, when the products coming out of our factory appear as one important industrial item and a contract is made with the state and it enters the production process, the Teacher’s responsibility comes to an end. It is the Teacher’s longing until now to make it, centering upon such a military industry, into an industrial institution more important than any industrial institution in Korea.
If only this properly takes its place, it will without fail develop rapidly. It means that this is the fastest road. The Teacher saw it so. That is why he has carried on that work until now while hearing every sort of rumor. How much talk and how much trouble there was, not only within the country but even outside the country, saying that a religious body is making and selling guns and so forth! Yet it means that it is because they do not know me.
From now on, the Teacher will manage the church too. I intend to draw money from the factory and use it for the church. I am now making such a plan.
Therefore, Won Pil, too, in using money, must use it as though shedding tears of blood. One must split even a penny and use it. The Teacher is a miser in using money for my own sake.
When I buy something for you and so forth, I spend money freely, but for my own sake I do not buy even one piece of chewing gum. The Teacher does not like your bringing something for dessert. I do not need dessert and such. Whether in former days or now, that is unchanging. These trousers I am now wearing too; I am wearing them because Mother made them. I was wearing a winter suit until June, when summer was well along, but that is not a problem. Because I am wearing a winter suit, who would think that Teacher Moon of the Unification Church is wearing a winter suit? It means that there is nothing whatever to be ashamed of.
Husband and Wife Who Met to Complete the Will
The Teacher is thinking of various things to resolve problems so that you can cultivate an economic foundation; yet the problem is, if that rather comes to block you from walking the heavenly road, would it not in the end become a motive by which the Teacher blocks you from walking the heavenly road?
When one considers such a problem, you must criticize yourselves once again and know whether your family problem becomes a plus or a minus before the Will. And so if it has become a motive for a minus, this is an unspeakable source of calamity in walking the road of the Will. To help such a family is the same as drinking poison.
That is why the Teacher, from the time we entered this year, tells you to undergo hardship. It means that it will not do for there to be anyone here who complains. If one cannot undergo hardship, it means: pack your bundle and return home. And yet, centering upon a business department head, they dithered and in three months cut off and used three million won? Going on so, nothing whatever will come about hereafter.
Hereafter we must bring revolution to the corruption of the Republic of Korea. It means that we must bring revolution to the corruption with our hands. Yet if your families become corrupt, in the end it means that all is the same. It means that it is perishing. It means, will you live hearing such words as, are you not too corrupt? It means that a district leader has taken responsibility for several counties. You must clearly know this.
At just such a juncture as this, when centering upon you a new system must be equipped in a family way, and a departure of a higher dimension must be made from the position of an offering, it means: reflect upon whether now, having a family, you are a help before the Will more than in former days when you were alone, or are not.
If the wife says, “Throw away the Will and everything and live loving only me,” one must tear that mouth. Such a wife must be strictly educated according to the Principle.
Saying, “We met centering upon the Teacher to do this,” one must educate one’s wife from a Principled position until tears of blood pour from her eyes. Yet the husbands have lost their dignity and are being dragged about, unable to speak. You must educate them. You must educate your wives and grope out a position that can be better. It is to grope this out that I seek this time to strengthen family activity. It means that such an age is coming. Do you understand? (“Yes.”)
So you must criticize yourselves once again centering upon your individual selves. Centering upon public and private, it would be good if the difference between before marriage and after marriage contained only content by which one can advance in the aspect of the Will, but it means that content by which one can retreat is unmistakably interposed here. To say it again, there will be content in which I and my family, rather than going only toward a public standard of a higher dimension, are drawn into a private standard of a lower dimension. Such a family must quickly bring about a revolution. Such a family must part while living. The district leaders must show the model first.
“Kim Bong-chul! How was it after you married? Was there a hindrance in walking the road of the Will after you married?” (“There was no hindrance.”) “There was no hindrance?” (“Yes.”) “Then was it a help?” (“Yes.”) “So is it better than before you married? Do you not feel it a burden?” (“Yes.”)
If husband and wife become of one mind, multiplication unfolds. It means that if husband and wife become one, centering upon the Will, multiplication without fail unfolds.
When the husband goes on tour somewhere, it means: let the wife rise at dawn and bathe and purify herself and put on white clothes and pray and offer devotion. In such a family a killing wind cannot blow. That family is always like spring.
Yet if, while the husband has gone out on tour, the wife takes a nap at home and rises and smacks her lips and lies upon the floor and daydreams uselessly about whether there is something tasty, it means: do not even live with such a woman. It means that such a woman must be re-educated. It means that otherwise it will not do. What will the children born of such a woman do? From this perspective, you must consider once again.
Using the Whole Centering Upon Oneself Is Using God
Just as material conditions became an enemy when you walked the road of the Will individually, so in walking the road of the Will in a family way, material conditions appear as an enemy.
That is why the Teacher does not readily buy things even when the Teacher’s children ask him to buy something. It means that since it is money set aside publicly, if they ask him to buy something with it, he does not readily buy it. It is because if one does not rear them so, those sons and daughters come to be no good.
Generally, the sons and daughters of the families of spiritual revivalists quickly become good-for-nothings, and that is because they are receiving the direct management of Satan and God. Therefore, it means that if revivalists face the church members from a position of being for their sons and daughters, the end of those sons and daughters comes quickly.
Using the whole centering upon oneself is the same as using God. You must always think of this and absolutely be careful. That is why it means: when a person comes seeking the church, or when you witness, absolutely do not think, “Will this person give much offering?” It means: do not hope that that person has power, or that he be some sort of person. Whether a person is comely or uncomely, his mother bore him and ate the same seaweed-soup rice and bestowed the same love. Is it not so? It means that having entrusted one’s own noble life-body to one’s parents and grown up is the same for all. In the heart of a parent there can be no discriminating treatment of people.
The Teacher did not set out upon this road centering upon high officials. He set out centering upon passers-by in the street and beggars. The slums were the first stage of the Teacher’s activity. They have many tears. Yet people with high authority have few tears.
Among the people of the slums, there are many who shed tears and wail aloud even if the Teacher says only one word, but among people in high authority there is no one who wails aloud even if one says ten words and a hundred words. The course of Restoration is a road that cannot be walked without wailing aloud. Therefore, when it is asked which sort of person is closer, it means that the people in the slums were closer.
When you too entered the Unification Church, were you not all poor?
Yi Jin-tae also waited very well. It means: do not think that it is difficult. Consider how great the debt owed before Satan is in the age of Restoration. When Satan hangs a condition upon a debt of a few million won and blocks the road of going to seek God, how much strength must it take to walk that road of having to settle the debt owed before God! It means that the debt owed before Satan is nothing. It means that it is enough to wash one’s hands with a brazen, thick-skinned mind. It means that if one only holds the mind that I have the confidence to plunge a knife into your breast, nothing is a problem. It means that nothing is at all. That depends upon how one sets one’s mind.
Yet what is owed before God cannot be done in that way. That debt must be repaid. It has been repaid historically until now. So how distressed must Jesus have been, who came forth taking responsibility upon the course of Restoration! Jesus’ position, in which he had to indemnify in their stead the debt the people had incurred and indemnify in their stead the debt the world had incurred, and, when there was no road to go before him and he came to be swept into the whirlpool of the cross, was a position in which he could neither dig into the ground and go in nor rise to heaven. Consider the serious heart with which, amid such things, he went up to the garden of Gethsemane and prayed.
I regard that Jin Tae’s being placed in such a position now is a good chance for him to draw near to the true world of heart. Have you not thought of that? It means that to die there is youth and there is the church, and to live is a great matter. So it means that one can be moved by such a prayer as, “Abba, Father, if it be possible, this cup from me….” Saying, “Yet not as I will,” one must, holding all the requisites that can deny it, transcend face and dignity and express and go forth with a resolve to overcome everything for the sake of God’s righteous Will. Here the spirit of Christianity appears.
Therefore the problem is how one digests the present position. And if, taking such a matter as the motive, one makes all the bad things into good material and becomes a figure that can draw near before God in both the inner aspect and the outer aspect, it means that a debt of a few million won is not a problem. It means that if one cannot repay it in one’s own generation, one needs only repay it by about the third generation.
Isn't the Principle of Restoration so?
Because it was not repaid in Adam’s age, they sought to repay it coming to Jesus’ age, and because it was not repaid then either, they seek to repay it coming to the age of the Lord at the Second Advent hereafter. It does not mean that one will not repay it. It is enough to go forward with such nerve as to be able to say, “I will repay it by about the third generation, so wait a while.” In exchange, one must do so holding a heart directed toward God. If one does so, it is a trade with much profit even among trades.
God, Who Promised Blessing and Then Sent Him to Prison
Let me tell you one story. How many promises must God have made to the Teacher? It means that whether it be the seat of the prime minister of Heaven or the full authority of Heaven, He gives all as I wish. When the Teacher heard those words, all under heaven felt as small as a bean beneath my eyes, and there arose a feeling as though I could roll it as I pleased. Yet with such a feeling alone, one cannot go seeking that road. Only by turning head over heels and coming round one full turn and sticking fast to that original place does one inherit. Do you understand what I mean? It means that one must come down from the place one climbed highest and climb again to that place. It means that one must go upside down. After making the promise of blessing, where does God send one? It means that He sends one to prison. He thrusts one headfirst to the very bottom. It means try being there.
Gold shines with its yellow light wherever it is. The Teacher, even upon entering prison, moved even the wardens. The detectives who interrogated me hated the Teacher, but in the prison it means that he moved even the warden. There, many words were unnecessary. If one stands in a position of not changing oneself, God sympathizes. If God takes hold of one and sympathizes, nothing whatever in the world is fearsome. At that time, it was just like spring.
For instance, it means that people in the prison dream of the Teacher and rise and suddenly consider me to be so-and-so of such-and-such a cell. So in the morning they come seeking me and greet me, saying, “Did you sleep well?” The prison officers too come and greet me and, when it is hot, even buy and bring me an ice cake. Though I did not ask for it, why do they do so? It is because it is a road on which Heaven goes together. It means that no one can occupy that road.
The Teacher ought to have set out leading the Republic of Korea, centering upon the Unification Church, but he entered prison. Yet I was calm, saying that since it was so even in the age of promise, would it not be so now in the age of fact? So the Teacher, even upon entering prison, did not ask when he would get out.
Whether I lived ten years in prison or died there, I was calm, thinking that it was a road for the Will’s sake. I was different from other people. In that place I cultivated the Way. What Way did I cultivate? I thought about how to correct all these things and go a worthwhile road hereafter. It means that if great mountains barred the way in layers, one would go even at the cost of boring a tunnel and laying an expressway. And so, if one falls, God takes responsibility. Yet, until my strength remains, I do not need God’s help. Until then, there is no need even to pray for me. And so, if my strength is spent and yet I am needed before the Will, God cooperates even if one tells Him not to cooperate.
Do Not Become One Who Leaves a Stain Upon History
The east and west of America are about two thousand eight hundred miles apart. The moment when the people of the east and the people of the west, having pioneered for several decades in such an east and west, met one another was a moment when the whole of America blossomed. It means that at that time it was a moment of raising a torch without a second in the pioneering history of America. Likewise, we too are doing such work.
The Teacher is offering devotion centering upon Japan. The future of Japan as the Japanese prime minister now sees it and the future of Japan as the Teacher sees it are different. Hereafter, Japan will be governed by me. It means that, in the spiritual aspect, they receive the Teacher’s guidance. It means that it is so with the Republic of Korea too. President Park must come following the Teacher.
If he does not do so, Heaven will hate him. Wait and see whether it is so or not. Is this year the tenth year since the Park regime set out in the Republic of Korea? It is not, is it? One must cross well over twelve years.
So it means that 1972 is the crisis. This government has opposed the Unification Church until now, but presently it must stand in a position of supporting the Unification Church, and next, centering upon the Victory Over Communism Association, the government must support it, and a bond must be formed by which it can receive Heaven’s fortune even within an indirect sphere. This must come about in earnest from this year. The problems inside and outside the nation hang upon the three-year period hereafter. Does it seem that the Republican Party will continue to hold power for a thousand years and ten thousand years? It will not do. This is not something for me to say in this place, but it means knowing it as common sense.
That is why you must reflect. The Teacher himself too always reflects upon me. The Teacher too has times when he is weary. Would I have no weariness and no difficulty? It means that the Teacher too has such times. Yet the problem is centering upon how one breaks through this difficulty and how one is comforted and digests it. That is, what one takes as the material for overcoming. The Teacher overcomes those things by doing public work.
Yesterday too, when I gave you twelve thousand won each as an allowance, I wished to give even a penny more to it. That is being public. The Teacher regards this time you are spending here now as an important time that can bind together all the members. Concerning the budget for this, the general affairs department head calculated two hundred sixty thousand won, and I asked him to take three hundred fifty thousand won. Did you bring three hundred fifty thousand won? (“Yes.”) And I brought two hundred thousand won more besides. It means that I brought money outside the budget.
That is because, though I cannot do the greatest that you wish for, I wish to do at least the least. It means that that is a parent’s mind. It is a parent’s mind to buy a good article and even attach a flower to it and give it to one’s child. It means that God’s mind is so, too. It means that the God we attend to is so. It means that it is God’s mind, if He gives blessing to the Republic of Korea, not to give that blessing just as it is but to attach a flower to it and put a pattern upon it, and, to speak in terms of a folding screen, to make an embroidered folding screen and give it.
During this period there is a day on which the seventh day of the seventh lunar month and the eighth day of August by the solar calendar and the beginning of autumn and the last dog-day coincide, and this is not an easy thing. Seen in a Principled way, all have bonds.
Now, when you criticize yourselves, it means do it centering upon the problem of public and private. Not only one’s own individual self but the family, the church, the nation, and the world too must go forward centering upon this content. Do you understand? Until now I have spoken of that content. Moreover, one must not forget that the economic problem is always an enemy. Therefore, it means do not embezzle public funds.
At this present point, when our church must innovate its system and plan a family departure, what becomes the problem is how to make a thorough public conception, centering upon the family, that can be better than the individual of former days. What becomes the greatest hindrance here is the economic problem. If one mishandles the economic problem, one perishes. Do you understand? (“Yes.”)
The Teacher knows all that your living is at present difficult. Yet that difficulty will go on at longest only three years. Yet it means that a person who does wrong here and is caught by the tail cannot make it up even if thirty years, not three years, are taken.
Now, centering upon the content of a precious family, it will be written in the Principle book that will come forth hereafter. Yet if people who in the 1970s must take responsibility centering upon public office were caught by external material conditions and could not fulfill their public responsibility, with what will they wash away the shame they feel each time they look at that book?
While the Teacher is alive, he does not write the Teacher’s history, but after the Teacher dies, will they not write the Teacher’s history? Therefore, if one has done what cannot be publicly recognized by the Principle, it will be a great matter. The problem is whether there is Principled content that can support why one lived thus. If this should go wrong, one will lose entirely what has been accomplished until now. That is why the responsible person has it hard.
However weary a responsible person may be, he does not lie down first. He must lay them all down and then lie down. Even in praying he must do it until the very last, and in living the life of faith too it is the position of a responsible person to offer devotion while unable to eat and unable to dress and unable to live well. If one does so, one cannot perish even if one is told to perish.
A Public Way of Thinking Must Be Trained From the Ground of Living
What the Teacher is anxious about is whether a time may not come when the descendants fight because of this, since we have set up all the 36 Couples, the 72 Couples and the 124 Couples as stockholders of our factory and have been increasing the capital. If it becomes so, Tongil Industries perishes. In the world today, even father and son fight with one another because of money; is there a guarantee that it will not become so? If it becomes so, they sell off the heavenly order and everything. That does not mean that the Teacher distrusts you because he begrudges the money.
I trusted you a hundred percent, and if, in the generation of your sons and daughters, it does not become as I trusted, but they stand in the opposite position, what will you do upon going to the spirit world? Do you understand what I mean? Face and dignity and everything all disappear. So what must one do? It means that one must handle it well from now on.
The Teacher does not think such thoughts as that I wish to hold much stock. That the Teacher makes stock is because, to make the multiple-entry passport needed for going back and forth abroad hereafter, they will not make it unless one has the qualification of a company’s representative director or chairman. It means that in the Republic of Korea it is difficult to obtain a passport unless one is a businessman. When I discussed this problem with a person of the intelligence agency, he said that only if one has the qualification of a business worker in an economic organization called a company in name, which the state can guarantee, can one hold a multiple-entry passport and go back and forth abroad as one pleases; so the Teacher has now done so upon that principle.
The Teacher doubts that stock must not be given to anyone. It means that he has no interest in that. You wish, if possible, to have it done in the Teacher’s name, but the Teacher sometimes feels displeased at such a thing. The Teacher does not wish to have it in my name. Yet they say that it is safe only if they put it under the Teacher’s name. Then I asked them to do so. Indeed, one would be more at ease attaching the Teacher’s name than another’s.
The Teacher has no interest in stock either. It is enough if you, in my stead, holding the same thought as the Teacher, make a public foundation and make a business body that always carries on public work. It is enough if it becomes a company that goes forward with a public purpose, helping the Republic of Korea rather than the company, and for the sake of the world.
Therefore, what Director Kim of Tongil Industries here must know is that hereafter one must newly arm the thought of the people working in our factory. One must plant in them the conception that they work for the sake of the Republic of Korea rather than working for the sake of the factory. That is why we are holding a training session for that this time.
It means that a person who says he works for the sake of the factory, if the factory should collapse in despair, loses both the church and his faith. It means that he falls away. Is there anyone remaining now among those who came to the factory with such a thought? It means that there is no one remaining. It means that that is the last road. It means that a person who has despaired in the church can come at least to the factory, but a person who has despaired in the factory has nowhere to go. It means that he cannot even come out to church. Generally, they are weeded out in that way.
Therefore, while working in the factory, it means not working only for Tongil Industries but for the sake of the Will, for the sake of the world, and for the Republic of Korea. To go that road, one must overcome everything. It means that a person who works holding such conviction and attitude remains in the church even if the factory should collapse.
Seen from this perspective, to make gradual and infinite development, a public way of thinking must be trained from the ground of living. It means that otherwise one cannot remain as a person needed by the nation and needed by the world hereafter. So it means that one must educate. This is the most important problem.
If one does so, it means that you are better than the Teacher. It is because Seong Jin’s mother became a traitor before the Will, but your wives can indemnify it through public living. So it means that all must be made to forsake their environment and be sent out. That becomes one plan by which you can grope out a new road before God. Centering upon such a problem, I am watching your wives closely. Do you understand?
A Plan for Mobilizing the Wives of Blessed Families
Last winter and this time and until next summer, I intend to mobilize three times. And so, when a condition is set up that the wives of Blessed Families submit to the Teacher’s words, then next I will tell the Blessed Families abroad too to come to Korea and be active. Then what can they do but come? It means that if I tell them to come to Korea as husband and wife and cooperate, they must come.
If they say they dislike that, it means that they are not Blessed Families of the Unification Church. It means that after blessing the members of each nation, such as America and Japan, if necessary, I will call them into Korea and tell them to pioneer Korea. It means that if I tell them to bring and use the money needed for that from each one’s own country and to pioneer even the mountain-valley villages of Korea, they will do so. There are now about two hundred sixty foreign families, and since these can carry on pioneering activity even without our giving them salaries, if we do so, will there be a revival, or not?
Thus, by mobilizing the Blessed Families, I intend to establish this as a tradition of the Blessed Families of the Unification Church. And so I will establish that tradition as a standard by which all the Blessed Families in the world must live in that way. Next I intend to wait until it takes its place on a plane, whether ten years or twenty years, and then give the Blessing. I regard that it will take about seven years or more. I must drive the families out.
From next time, I am thinking of giving the Blessing only when women reach about twenty-seven and men about thirty-three. It means that all those under twenty-seven should work. It means that it is not to receive the Blessing up to twenty-three or twenty-four, which falls within the seven-year sphere from about eighteen, when Mother received the Blessing.
Until now I have done it, but such an age has now passed. Hereafter I will give the Blessing to women too, only when they are advanced in years. I must send them to be married after graduating from university and working about three or four years.
If one goes to be married as soon as one leaves high school, when will one work and accomplish the Will? Yet because I promised to give the benefit of the seven-year course, this time, to keep that promise, I seek to give the Blessing centering upon seven hundred couples. Do you understand? (“Yes.”)
You must become fathers and become mothers and become sons and daughters who can overcome the economic problem for the sake of the spiritual standard of the family. If a family cannot become such, that family comes to perish. This is the problem all the families must be most anxious about. It means: be anxious about that at all times. The Teacher too has been anxious about that until now. It means that I have striven until now over how to take a standard, in the family, of standing in the position of my original intention toward my sons and daughters. If one only does that well, God does not let one perish and moreover gives blessing. Even without the Teacher’s looking after it, that family takes its place of itself. Do you understand?
By doing so, it means: let us make a new origin. You have had no such conception until now, have you? It means that you did not clearly know this. So it means: set out having completely given up the economic problem in a family way. It means that one must enter a place of complete nothingness and fill it up to the limit line of a hundred percent with an absolute spiritual standard alone, and set out from one toward a new state. You had no such conception. That is why one must make a new origin and set out anew, centering upon the heavenly heart, toward a standard of your families’ having completely crossed beyond material things and overcome the economic problem.
If only one does so, economic restoration is so arranged as to come about automatically. So it means: do not be anxious, and through this gathering you must make a new origin. Do you understand?
Hereafter, one must be thorough about the problem of public and private. Public funds are poison that Satan has set out. If one mishandles such public funds, one perishes. Trouble arises because of those public funds. Treacherous subjects too come forth from there. For that reason, a nation perishes, and a nation is sold off.
The Three-Position Foundation, Which Must Become Completely One
To make a new origin, the Teacher intends from now on to establish a witnessing period equipped with a collective system. From now on, I intend to begin this.
And so, through this period, I must newly make it recognized that a body’s being active is more efficient than an individual’s being active. Until now, this has not been done. Yet making it publicly recognized, centering upon this new system of activity, that being active as a body is more efficient than being active individually, depends upon how much devotion we offer.
That is why it means let the Three Position Foundation become completely one. The Three Position Foundation must help one another concerning the economic problem. It means do not be anxious only about one’s own individual and family problems, but overcome that and let the families of the Three Position Foundation help and comfort one another from the same position and become one. And so, if the families of the Three Position Foundation transcend the economic problem and are spiritually joined into one and become a standard of eating together and living together, from there a new history unfolds.
Even if an enemy should seek to invade them, if the three families are completely united into one and struggle, it means that he is repulsed. Therefore, the system centering upon the Three Position Foundation must be strengthened. This becomes an absolute condition in establishing a standard as a family and preparing a new origin for this age.
The families of the Three Position Foundation must live for the twelve foundations, that is, for twelve families. The twelve families must live to stand in a public position before God and establish merit. And so the families of the Three Position Foundation must become the center and be equipped with an absolute and official form representing the east, if it be the east, the west, if it be the west, the south, if it be the south, the north, if it be the north, and the four seasons of the year and the twelve months (삭, 朔). The problem is how I, becoming the motive, raise it to such a standard. And so, if the three families become motives for one another and raise it, it can spread out as far as thirty-six families, centering upon these three families. This is the principle of development of our Unification Church. We must make such a system centering upon the family.
Then how must you act in carrying on body activity centering upon the Three Position Foundation?
The conception of subject and object must be thorough. To say it again, it means that one must always think of the relationship of subject and object before God. It means that one must always think of whether one is in the position of object or in the position of subject. And so it means let the object be an absolute object as an object, and let the subject be an absolute subject as a subject. If this is not established, all body movements absolutely will not be accomplished. Do you understand what I mean?
Who Is Subject and Who Is Object
Seen centering upon President Kim Yeong-hwi, he is the subject and you are the objects. In the relationship of subject and object, if you are the object, you must reinforce the subject from an absolute object position. If the subject has some defect, it means let the object reinforce that and do the work of re-creating the subject so that he can naturally become one body with oneself, the absolute object. It means that before such a complete object, even though that subject is incomplete, he will without fail appear as a complete subject. And when the subject is absolute, if the subject only keeps that absolute position, the object too comes to advance to an absolute position. This is the Principled view. In the church and in problems toward society, one must always think of the problem of public and private, but within our body it means never forgetting the conception of subject and object. Do you understand?
In the twelve families too, there is without fail a vertical and horizontal Three Position Foundation, is there not? There too there is a subject and object. If three families have become a Three Position Foundation, one family must without fail stand in the position of subject and the other families stand in the position of object, and centering upon the family standing in the position of subject, they must become one body and carry on the play of joining heavenly families.
If a relationship of subject and object is formed, give-and-take action must unfold. Only when give-and-take action unfolds a hundred percent does God descend.
Otherwise, he does not descend. Then is give-and-take action being done well between the Teacher and you from the position of subject and object, or is it not being done well? If it is not being done well, it is in the process of creation. That is why one must follow one side, either the subject if it be the subject, or the object if it be the object. Only then is it Principled.
Have you and the Teacher become one with one another?
If you have become one, to what degree have you become one?
In becoming one, is a monetary condition a problem, or are the wife and children in the family a problem, or is some particular authority a problem, or is some relative condition in the world a problem? To what degree have you become one? If that standard of oneness is worldwide, a worldwide movement unfolds centering upon that standard. The problem is whether such an individual has become one with the Teacher, and whether a family centering upon such an individual has become completely one with the Teacher’s family.
That is why it is an important problem that we must hold the conception of subject and object within our body. The relationship of subject and object is a vertical relationship. And the relationship of public and private is a horizontal relationship. The relationship of subject and object, to say it again, becomes the problem of Cain and Abel.
Then what sort of person becomes subject? A person who is warm in heart becomes subject. When one of the three people of a Three Position Foundation is in a state of dying, the person who treats him warmly in heart at the most difficult time holds subjectivity. An emotional person rather than a volitional person, and a spiritually inspired person rather than a theoretical person, becomes subject.
Therefore hereafter, when you determine the subject, you must choose the subject according to who among the Three Position Foundation strove more centering upon a more public standard for the Will’s sake, and shed many tears, and shed much blood and sweat. In the world they vote and choose a person who is clever and has much knowledge and is good at means, but the law of Heaven is not so.
In the emotional aspect, a person whose breadth of heart is wide and whose quantity is great and who is warm becomes subject. All problems come down to this. In the relationship of subject and object, in the relationship of public and private, the problem is whether one interposes God or interposes Satan. From such a perspective, we must reflect once again.
The Goal of the Family Is the Completion of the Four Position Foundation
What is the difference between when you had a family and when you did not have a family? In living the life of faith, the family must not become a burden. Through having a family, one must be able to give thanks to God more. When one looks at one’s wife, one must give thanks to God, and when one looks at one’s child, one must give thanks to God, and the thanks must become threefold. It means: give thanks, thinking, how did God give such a blessing to our family?
Where is Yu Gwang-ryeol here?
It means that the venomous look in his eyes when he was alone in former days has disappeared since he married. It means that in former days, when he lived alone, if anyone said anything, he would tremble at the lips and seek to spring at anyone, even the President, but now that has disappeared. (Laughter.) (“He is still like that.”) He is still somewhat like that, but it means that he has improved a little. From such a perspective, when you compare former days when you were alone with now when you have a family, how much has the mind of gratitude to God grown, and how much has the quantity of heart one can digest increased? This is important. Yet when one becomes weary and comes to think, “Will and all, what is living…,” one must return to the mind of the stage before marriage and prepare to receive one’s wife again. Do you understand? One must return to an attitude of shedding tears and repenting, saying, “My love toward you until now was a false love, so I am a false husband. Forgive my mortal sin,” and must repent of not having held a heart of gratitude for having received the wife of original intention whom God sought and bound to me.
It is the same in facing one’s child too. Until now you perhaps have not known it well because you have not fought staking your lives for your children, but your sons and daughters are precious sons and daughters whom God caused to be born like a lamp of longing through a family found by consuming thousands of years of history and sacrificing countless prophets and forebears.
When one considers that the sons and daughters of each family bring the point of convergence of the holy goal called the completion of the Four Position Foundation, one must truly give thanks concerning those sons and daughters too the more the days pass. If parents come to hold such a mind, those sons and daughters absolutely do not starve to death.
Devote All Your Zeal to the Work That Is for God
Your mothers and fathers must not eat better than you who have gone out witnessing. It means that if your parents eat better than you, it is a great matter. The mother must support you even at the cost of peddling with a bundle. Even though your father opposes and your elder brother and elder sister oppose, it means that the mother must be unable to sleep at night, out of a mind wishing to make even a rice cake for you in secret.
Until now, when the Teacher pioneered this road, many people did so, but the Teacher’s mother too was the same. Behind the Teacher, outwardly and in heart, she shed tears and offered devotion.
When the Teacher had to use much money, that is, in the 1960s when an incident arose and money had to be used, there was not a penny of money. Even so, I absolutely did not say abjectly that I had no money. I did not say to make offerings either. I only offered devotion to God. Anxious lest han be knotted in the people, I prayed with a mind of sympathizing with the people before sympathizing with myself, saying, “Father, forgive this people. Though the trials and agonies I must undergo hereafter will remain several dozen times more than this, are not the trials and agonies I undergo nothing? Ought not this people hereafter to be kept from becoming beggars stretching out their hands to the world and begging because of such economic problems?”
If one does so, fire is kindled in the minds of people among the populace who hold hope. The spirit world issues a special order to them directly. It means that it points out the box of ornaments received when she was married, or gold and diamond rings put away somewhere, and tells her that if she goes at such a time to such a person in such a place and sells it, she will receive several hundred thousand won, teaching even the shop where she must sell it and the person who will buy it. It means that they supported the Teacher in that way. There were many people who supported the Teacher in this way. Do you understand what I mean?
That is why the Teacher works even without a penny of money. It means that if I think it necessary, I do anything whatever. It means that I do it even if I incur a debt of several million won, several tens of millions of won, several hundred millions of won. It means that if I have the confidence that I can see an effect several dozen times over, I do it. And it is not that I do not repay the debt, but that I repay it. It means that Teacher Moon of the Unification Church, even without money, does anything whatever if he seeks to do it.
It means that if the Teacher seeks to do work, a mind of wishing to help wells up in anyone. If God’s special order has come down, would a husband or a wife be a problem? Until now the Teacher has worked in that way. Because it is such money, the Teacher does not seek to help your individual household affairs. It means that he seeks not to use it unless it is a matter directly related to the church.
The Teacher does not pray to God to let him earn money. Money is enough if I earn it. Is it not so? Is it not enough if I do all in my power and earn it even by mobilizing the wives?
The factory manager and the production department head are not of the same mind as the Teacher. It means that they wish, if possible, to work only eight hours. The Teacher goes out and works even at twelve o’clock or three o’clock while sleeping. It means that the Teacher and you differ in the way of thinking.
If one thinks that God’s Will can be accomplished within a fixed sphere of time, that is a human judgment. The Teacher can work with a mind for which two o’clock at dawn is good and three o’clock is good, if it be for accomplishing God’s Will. That is the Teacher’s mind.
It means that people who complain because the Teacher does so should all pack their bundles and leave. Such a person perishes. Because the Teacher is going forward, it is not for my own individual sake, but for God’s sake and for the sake of the people and the world; the road I go will remain.
Whoever has many complaints in the factory, whether the factory manager or anyone else, I will send him out. If one really cannot do it, it means pack your bundle and go out. It is all right even to rebuke me for doing so. It means: do not consider me to be a person having such a relation as some senior or elder brother in the world. It means that I am different from such a person. It means that when I have set someone to work according to the principle and he cannot become a model before the whole, I cut him off. When I grow angry, I overturn everything at once. Now you too know what sort of person the Teacher is, do you not? It means that if once he says he will do it, he does it whether the debt be ten million won or twenty million won. You will know that I do not even blink an eye at such a thing.
You must think seriously about such things as the problem of public and private and the relationship of subject and object. Do you understand? (“Yes.”)
A Public Person Is for the Whole
The family too is composed of a relationship of subject and object. The wife centering upon the husband, or the husband centering upon the wife, or the children centering upon the parents, are all relationships of subject and object.
The next problem is the problem of public and private. The problem is whether in your living you lived a public life or lived a private life. In your living, all private living must be restrained, and when carrying on public living, one must do it transcending time. The Teacher feels displeased if a person who is doing public work says, since it has become lunchtime, let us eat lunch. The way of thinking of a public person must not be so. Satan accuses a person who goes forward so. What is private is close to evil. There is no law by which evil strikes goodness and remains. Therefore, you must establish a law of living concerning the problem of public and private.
Even though Seong Jin is now living in Won Pil’s house, I have not once gone to visit until now. Though I could go by allotting even a fraction of the time I go to the factory, I have not gone to visit. I do not visit the houses of the President or of the general affairs department head either. Then why do I not visit? There are all reasons for it. Though I ought to visit the houses of President Yu or of Kim Yeong-hwi, the former general affairs department head, and take even those children by the wrist once, I do not go. Though when I meet the children of the world I embrace them and so forth, it is because these have a responsibility they must fulfill. Seong Jin too has a responsibility he must fulfill. That is why, when Seong Jin was staying at Teacher Choi’s house, however much Teacher Choi wished me to come, I did not go. For the year and a half that Seong Jin stayed at that house, though they invited the Teacher and waited, I did not go once.
One must not become a glad person because the Teacher drops in at his house. It means that one must not think that is good. How can one do great work in that way? Can one do great work while taking one’s wife and children along? A person who walks the public road must hold a mind that is for what is more of the whole. One’s own wife and children are what one goes seeking on the road back after accomplishing the whole Will. That is the road a person who does public work goes. You have not known this until now.
A family that lives publicly in this way, God guards. The tribe of Levi had no portion. Was there such a thing? Did the priests have a portion? Did He tell them to live trusting in land? The land of the Jewish nation is a half-desert region, and having no portion besides, how forlorn must they have been!
If one listens to the folk songs of that nation, they are all content of writhing and, unable to help it, calling upon God. They are made in a mournful tone that has lost its light. If they had at least proper land, they would hold hope, but it means that the land is all a half-desert wasteland where one cannot even raise one leg of a sheep. Living in such a place without even a portion, how forlorn must they have been! Yet it means that they lived for God’s sake.
Considering such things, it means: do not be disheartened that the district leaders are now living precariously or that the Teacher is living precariously. It means that God is together with us. The tears I shed are in the stead of the tears of the people, and my loneliness is in the stead of the loneliness of the people. Because I felt loneliness, I can shed tears and pray in the stead of the people, saying, “O Father, forgive this people in my stead.” This is the responsibility of a priest. When I am in such a position, I must feel the ill fortune that will be in that populace’s future and bear it in their stead and offer a sacrifice of atonement for the people. Thereby, the people can avoid a position of ill fortune. It means that you must stand in such a position representing the people. This is the responsibility of a person in public office.
Our children say to me, “Papa, let us buy a Mercedes-Benz car.” Yet I say that however much money I have, I cannot buy a Benz. I say, “If I had the money to buy one Benz, I could buy twelve or thirteen cars like a Crown or a Corona; how could I buy that? I could not do so even if I died.” Yet the children’s minds are not so. Thus the Teacher lives comparing and criticizing the whole of living.
If in that way I go without having enjoyed all the glory I could enjoy, I receive more blessing upon going to that other world. His descendants receive blessing to the thousandth and ten-thousandth generation.
If the blessing he ought to receive was to the measure of a hundred and he went without receiving even one, that blessing to the measure of a hundred can be received by his descendants. Seeing this, it means that a person who walks the public road while living upon this earth is a wise person. Such a person is the most fearsome, the greatest, the strongest person. I think so.
Make Clear the Relationship of Public and Private
When one quietly observes Teacher Moon of the Unification Church, at some times he seems slow-witted and like a person who holds nothing, but he is a fearsome person. I consider myself to be a strong person. I am a strong person whom no one can occupy. Moreover, it means that there is no one wiser than I. Why? Because it means that I make full use (요용, 要用) of the whole heavenly law. So it means that I am not caught by heavenly law and, in the end, can tread over the fortune of the nation and connect even to heavenly fortune. That is why it means that Teacher Moon of the Unification Church absolutely does not perish.
That principle is simple. It is enough to make clear the subject-and-object relationship between God and me and the problem of public and private. I hope you will especially remember these four things. Do you understand? (“Yes.”) It is all that.
The relationship of subject and object, and next what?
(“The relationship of public and private.”) It means that even when you buy something for a beloved child, do not love him and buy it for him only as one’s own son. It means: think that this child is a son or daughter whom the Republic of Korea can preciously use hereafter, and for the same price buy him something more precious. Then it means that one communicates with God. How splendid is this!
The Teacher thinks so of all our children, beginning with Hyo Jin. It means that they are sons and daughters of longing whom God has come seeking while carrying out the Providence of Restoration for six thousand years. So it means that one must buy them the best of good things. A person who does not know such a thing perhaps thinks that one buys good things only for one’s own sons and daughters. Yet when the Teacher buys articles for the children, he absolutely does not hold such private thoughts. It means that from a position standing in Heaven’s stead, I think that by doing in their stead what many parents could not do, I indemnify and set up a condition of resolving han and accomplishing the purpose. Moreover, only then is it comfortable. It means that, otherwise, seen in terms of my constitution, it does not fit.
Therefore, what you must know today is that if you have formed a family, you must make clear the relationship of subject and object between yourself and your wife. When there is an element here that becomes a minus, one must restrain it and present a new condition there and put on the brake. Concerning the problem of public and private, one must go forward centering upon a public standard; if one goes forward centering upon a private standard, one perishes. That is the same as drinking poison. Going forward with a private standard is like going along gladly, not knowing that one’s own neck is hung upon a cord that cannot be cut. If an enemy follows here, he catches one by it at once. That is why what is private perishes. It is so arranged. One must feel such a real sense of oneself. That is why I say that a person of the Republic of Korea must not live only for the Republic of Korea, and a Japanese person must not live only for Japan.
How you, being equipped with such a standard, must hereafter establish a new trend centering upon the family is what is required at this present point, when we must be equipped with a new system and be active in greeting the 1970s. It would be good if you kept this in your minds and took it as an origin by which you could become new and adapted to it from a new angle centering upon your faith until now.
If you have done so and yet do not develop, my words are a lie. It means that if you have set up such a principle and done it and yet all your problems are not resolved, my words are a lie. It means wait and see whether it is so or not. Because the period of indemnity differs according to the person, there may be a difference of long and short in the period in which the problem is resolved; but what is according to this principle without fail brings a result of goodness. This is unmistakable. I hope that you will know such a fact and bear it in mind. This is the method of resolving your family problem and the problem of your attitude. Do you understand? (“Yes.”)
