What is true does not change. All created things were of such a figure in the past, are of such a figure in the present, and will be of such a figure in the future as well. It means they do not change in their value.
Likewise, because a true person must be a person who does not change, he had to be so in the past, must be so in the present, and must be so in the future.
The Right Way a Human Being Must Pursue
Then where will you, who follow the Will today, go?
This is an important question. Now you are unable to get hold of the thread of your mind without knowing why. Yet one cannot simply stand still on the ground that one has no goal one has set. History does not permit a state of standstill. Our lives are placed in a destiny of having to go in any case.
We know that the history of this society and world was woven by us human beings. That is why history has moved until now and is moving even presently and is in a destiny of having to move in the future as well. This is history. Going along bearing the same destiny within that wheel of history is precisely our course of life.
So one must go. One must go. Because it is a destiny, one must go in any case; in this coming and going, one must go whether asleep or awake, whether things are good or bad. Our human living must be for investigating and settling the question of how to pioneer this in going.
But when we consider the question of settling, it is not something that is settled at once when some question is raised. That could be so, but we do not desire such a thing. That settled fact must be, whether seen in quantity or in quality, national and worldwide content. Then there will be such a past proportionally that content, and such a present, and there will come to be such a future. Then in making such a settlement, who must become the motive? It is not that some situation or some object that has appeared there becomes the motive; we human beings ourselves cannot but become that motive.
Seen in that respect, that you have attended this place now is likewise unmistakably a gathering to settle the destiny of going toward the goal together with the flowing of history. Yet although the minds of a hundred of you, if a hundred, ought to be unified in one direction centering on the Will and centering on one standard of purpose and going toward that goal, differences of ten thousand forms can unfold in your going.
Although a vertical relationship ought to be established in one straight line centering on one direction of purpose, it means that centering on this earth, it appeared in various directions and in ten thousand forms.
So what does God wish us to do?
Through religion, He wishes that from the beginning through the middle process until the knotting of the end one not incline in another direction, but go straight from the starting point to that point of purpose. This is the right way (정도 正道).
It means God wishes us to go such a road.
A road whose direction of going cannot be changed even though history changes and the environment changes and circumstances change is the road Heaven goes, and that road is precisely the right way our lives must pursue.
So today, in our human living, when we look at the actual stage on which you are directly living, with this solemn task called faith before us, each is striving to fit himself to one standard in his vertical and forward-and-backward and left-and-right relationships, toward the purpose he must go. But from our position, it is truly difficult to fit this. The greater this relationship and the farther it spreads apart, the harder it becomes and the more it ends up in vain. That is why the question is how to bring into contact that standard, which, centering on the mind, ought to be in accord before the road the original heavenly order goes.
What Kind of Person Is a Wise Person?
That is why Jesus too said,
“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind: this is the first commandment.”
When we look at such words of the Bible, in loving God too, one must not love vaguely but be able to know the right way God goes and love. This is more concrete content of love.
Jesus too said, “I am the way, the truth, and the life.”
What does it mean to say the way and the truth and the life?
It means one must go the road of the true. In going the road, one must go the road of truth, and one must go holding life. Because what holds life is alive, it does not wither as the days go by but develops. That is why vital power comes to exert influence upon the surrounding environment. It means one must exert some influence before a thousand people, if a thousand; before ten thousand people, if ten thousand; and go.
So in loving God, one must know that, among the many roads before the human being, that road centered on God is the inevitable road that a human being born as a resultant being must go. That is why we must know that ours is a life that cannot but pursue in the mind the purpose we must go toward, and that it is the course of life to pursue not only in the mind but in actuality the road that the mind desires and bring it to completion.
When we think that I am in such a position, where are you placed?
When we ask whether you are in accord with such a position, it means that when one says one is in accord with it, the matter differs.
Jesus too made his first departure under God’s protection from the time of his birth. But to save the people of Israel, he had to enter within the sphere of the people of Israel and pass through a position like an orphan and be equipped with one central fruit.
So he passed through some thirty years of the course of his life to raise this to the original standard, but the result was death on the cross; and though he sought to resolve this even by that death, he departed without completely resolving it.
When we consider the fact that Jesus, thus being the Son of God, offered up his life while pioneering the road the people must go to resolve the han and accomplish it for the whole people of Israel, and yet did not achieve this, how much effort must we, born today within the sphere of the Fall and without even a relationship with God, make? It means this is a great problem.
Then what is the wise thing to do?
What kind of person is a wise person?
A person who, if there is some small achievement, connects this to the whole and gathers it up so that it can appear in all directions is wise.
What does this mean?
For example, when a hundred people are gathered here, and there is some good fruit each of those hundred individuals has borne, a person who, though there be differences of ten thousand forms in the results borne, does not leave them scattered but binds them into one so that a good result can be brought about as a whole, is a wise person. To put it another way, it means a person who goes a road by which he can harvest all the value those hundred people have prepared together with his value and connect it to Heaven’s own is a wise person.
Today, many people are seeking to learn. So they study. In some fields, they study and make an effort, devoting their whole heart and strength, to become a worldwide scholar in scholarly terms. What is that effort here? A person who can somehow, within a short time, digest as his own the concepts and content that many people of history until now have left behind in his field of specialization and replace them with what he can make use of is a person who studies well.
From this viewpoint, when we are in a position of being able to reckon the six-thousand-year course of the Providence of Restoration to some degree, rather than being a person who goes from a position of leaving all those roads separated one by one, one must concentrate all those roads and be able to say that this is the supreme value, that is, “It is the highest in the world.” And thus a person who can draw out only that from the course of history and go, in other words, a person who, though it be six thousand years already passed, can draw out all the important courses in that process and bind them together at once and reach the supreme goal line, such a person is wise.
For us too, who go back up against the history of Restoration through Indemnity today, such a question likewise emerges. Since it is a road of destiny, one must go in any case; how shall one go in going? A goes, and B goes, and countless people are going; shall one go keeping pace with the manner in which they are going, or shall one concentrate all the core value and connect it to one’s own generation and go on being equipped with some efficient result? This is likewise necessary in the life of faith and in our daily living.
One Must Become a Person Who Can Say, “I Have Done It This Way”
Then if you have stood in a position where you can say, “I have done it this way,” that position will from now on become a ground that can lead and settle history. So all the ages become a point of conclusion of this one core, and God’s position too is settled in this position. The present shines in this position, and the future too, by passing through this position and going in a new direction, can attest to the past and the present. A position that can be so is what is true. That is, what is true must be content that can gather history, must be content that can attest to the present, and must be content that can become the origin of the future.
You must be able, from such a position, to say, “I have done it this way. I lived my whole life doing it this way”; the words, “I will do it this way,” are words that have no relation whatever to you.
However good and however great something may be, when one says, “I will do it,” that is nothing but a thing of the future with no relation to you. When one says, “I will do it,” it is a state in which it has not yet been settled. It means one may do it well and may fail to do it. It is in the position of saying, “I have done it,” that the question of whether one is a good person or not is settled; in the position of saying, “I will do it,” one does not even know yet whether one will become a good person or not. Still more, one cannot form any relationship with the future.
Now we must be able, through the course of our lives, to say, “I have done it this way.” We must be able to step forth before the people and say, “I have done it this way,” and be able to step forth before the humankind of the world and say, “I have done it this way,” and be able to step forth before Heaven and say, “I have done it this way.” Only then will the people of the world bow their heads and say, “It is right”; and when it becomes so, one cannot but rise to a position of glory that all the people of the world pursue.
If, when one said before the people, “I have done it this way,” there is one equipped with content such that all that people can say is, “We too must do so,” it means he cannot but become an object of the people’s admiration.
If there be one who, seeking that course which all the human beings of past, present, and future in providential history must without fail go, can say before them, “I have done it this way,” it means that one cannot but become an object of admiration before heaven and earth.
But when we ask whether, in the course of history until today, there has been anyone among humankind who, attending God upon the earth and saying, “I have done it this way,” could have God say, “Very well, what you have done is indeed the same as what I have done,” it means there was none.
When we look at the thirty years of life Jesus spent upon this earth, the content of his saying, “I have done it this way,” may be one aspect of blocking and sustaining, beneath the standard of hope God desired, the hope that was being crushed and rotting away; but it was not content by which the purpose God originally pursued was achieved and He could rejoice. Because it was a road of death on the cross that must never happen again, it means that though it may become a condition of having done what must not be done, it did not become such a work as could become a victorious foundation and receive praise together with glory.
When we consider such a thing, what must the content be by which one can say, “I have done it this way”? It means that for the head of some family to say before his sons and daughters, “I have done it this way,” has no relation whatever to God. It means that saying, “I have done it this way,” centering on the sons and daughters of one’s own family, has no relation to the nation. Or it means that saying, “I have done it this way,” from the position of the wife of one man perhaps becomes a small condition that that clan needs and can boast of, but it is a matter with no relation to the nation. Even though from the position of a son or daughter one has been filial before one’s parents, it means that though that may remain as a plain standard of filial piety in that family, when one considers a three-dimensional world, that is, the destiny of the nation or the future ideal of the nation, it has no relation whatever.
It means that only if the content of saying, “I have done it this way,” is high-level content does a historic event without fail come to remain there. A person who has a family and is bearing responsibility for that family must be able to cross beyond that family and stake the people and say for the people, “I have done it this way.” It would be the sequential principle to fulfill all one’s responsibilities toward the family first and then to be for something greater; but if one abandons the smaller standard, the family, and lives for the people and is victorious, then abandoning the family is not a minus, but rather, in the very fact that one abandoned the family and lived for the people, that person comes to be revered as a greater person of character. You must know such a fact.
For the Sake of What Is Greater
It is a fact that anyone hopes to live for the people and for the nation while also doing all the affairs of the family. God too wishes it to be so. But we are placed in a destiny of having to choose between the two. That is, it means we fallen human beings are within an urgent destiny of having to pursue a greater goodness. Because the achievement of goodness for the nation and the people is greater than the achievement of goodness for the family, it means God too is pursuing that more.
That is why people who say they will become individuals of character do not say they will become individuals of character centered on their family or clan. Even so, they seek to become worldwide individuals of character, crossing beyond the people. What does this mean? We cannot deny the fact that we ourselves desire and pursue a central figure who can contribute in a greater field.
Such content supports the fact that God too is pursuing what is greater. It means it is the same with God. Would He wish the family to be good or wish the nation to be good? He wishes the nation to be good. He wishes the greater world to be good.
When we think from this viewpoint, to stand in that position where one can say, “I have done it this way,” where will my individual self set its center? The question is what one will take as one’s purpose and stand.
Furthermore, the question is how, together with that purpose, I have lived. If the fact that one has lived is not ordinary and one has reached the standard of purpose about which one said, “I will do it this way,” then all that one has passed through does not appear as wretched conditions of the Fall. Won't all the past affairs that were wretched, rather, on that day, remain long and long together with history as conditions of glory and as stimulating conditions of symbol?
That is why the fact that Jesus died on the cross, the fact that he came as the savior of all people and shed blood, is a harrowing fact seen in itself and a wretched fact seen from God’s position.
Of course, it was wretched content even before the road of going for the world, but that wretched content became the driving force that developed Christianity today. So we must know that we must not lament over the fact that what we do is wretched and the road we go is hard, but must deliberate over the question of what must be done about this.
Seen from this viewpoint, considering the road our Unification Church must go today, what will the Unification Church do? The Unification Church itself must be able to say, “I have done it this way.” The greater somebody is and the more its constituent personnel, the more it must be able to say, “For the nation and the people, I have done it this way. For Asia, I have done it this way. For the world, I have done it this way.” There one must have passed through truth itself alone and passed through a road in which that itself can become the result. It means there must be something such that one walked such a true road in the past, is so in the present, and can be so in the future.
Then are you now doing so to welcome that day when you can say, “I have done it this way”? It means, am I going that way? When one asks, “Am I at present doing so?”, one must be able to answer with confidence, “It is right. I am unmistakably doing so.” When one has not become such a self, one cannot but present a negative position.
Stand Upon the Course of Restoration
That is why our single day’s living cannot but be a living of judgment. Concerning our single day’s living, there is no need to make excuses to anyone. It means there is no need to make excuses for not having overcome myself. One settles it oneself and goes. Setting out the result that has appeared and saying, “Some person did such and such… because of that person…” is all no more than an excuse. I mean, where in the world is there a person who cannot make excuses after doing wrong? Among those who have done well, there may be people who do not know how to boast, but among those who have done wrong, there is no one who does not know how to make excuses for what he did wrong. With excuses, it does not get through. A frank person is a wise person. A wise person is a person who can become an object of comparison. He is a person who can become an object of pursuit. He is not a person in a position of having to be assessed. A person in a position of having to be compared and criticized cannot become an object of pursuit. There are many such people who, with their mouths, merely make excuses, saying, “Such and such is thus and so.” But one must become a person whose action precedes his words.
Members of our Unification Church say, “God’s Will is tremendous, and since I, standing before that tremendous Will, am insufficient, I will do it after being equipped with everything inwardly.”
Who knows whether it may take ten years to be equipped with what a thousand and ten thousand people all desire in holiness? Who knows whether one may go and stop even though a whole lifetime passes? Such a person is a person with no relation to the Unification Church.
The question is that one must become a person who is not pricked by conscience in the decisive position of saying, “I have done it this way.” One must not become a person who goes back and forth before and behind and left and right without getting hold of a direction and circles round and round. One must go in an unmistakable direction, like the hand of a clock going around. Here a difference, of course, without fail unfolds, and content of value is settled. It means, is this not what we of the Unification Church must do?
So everything one has achieved must become not a factor that can be criticized but a factor that other people can pursue. Otherwise God’s Will is not achieved.
On the course of Restoration, one is not made to receive anyone’s cooperation. It means that in the course of the five percent in which the human being must fulfill his responsibility and go, one is absolutely not made to receive another’s cooperation. That is the road the Teacher has walked for many years. In a position of receiving cooperation, Restoration through Indemnity is not achieved. That is why, when one says with dignity before the whole universe and all under heaven, “I have done it this way,” from a position of having received no one’s cooperation, there comes to be no objection. It will not do to receive the cooperation of a fellow worker and, watching each other’s faces, say, “I did it this way and this way,” “Yes, it must be done that way.” One must stand in a position of saying oneself, “I have done it this way.”
If you who know the Will lie down to sleep and lay your hand upon your breast and think, there will be times when you are pricked in your mind and say this must not be. That position is a position where death and life turn over, and since one is in a position where one cannot put it in order holding the authority of life, if such living becomes habitual, there is no way for him to escape the sphere of death. The most fearful position is that position. It is a position of the iron net of sin that the enemy has set.
So only by becoming a person who has trodden upon the decisive factors of death and risen and can confidently say, “I have done it this way,” can one hold a decisive victory.
If you look back upon your past days, at the very first you are diligent. When the Teacher quietly analyzes how many years that zeal will last, if I say, “Since his character is like this and his desires like this and his attitude like this, without fail it will last only a few months,” sure enough it lasts a few months at best. But a few months will not do. Even a few years will not do. Think about it. It took God as much as six thousand years to find one Adam. It means He came through six thousand years to find one man. So to find one woman too, one must add to six thousand years and find the woman.
Until now, many groups have been established to find this candidate. So let us suppose a vote was taken to decide the candidate. Then once the candidate is decided, whether one likes it or not, one must go through that decided center. Without going through that center, there is no road to go. Since it is decided, it must be so. It means that without going through him, there is no road to go.
You have a past of having shouldered your responsibility and pressed through with dignity. But that is a past that has gone by; then what must be done today?
Even in building some houses, if one is going to stop midway, it means do not build at all. It is worse than not having built. If one stops midway in building a house and about a year passes, this breaks and rots and must be torn out and remade, and that is worse than building a house anew.
The Attitude of Mind in Carrying Out One’s Portion of Responsibility
That is why, on the road of faith, one must cross a certain boundary line. Even at the cost of sacrificing everything of mine, only when one crosses a certain boundary line and resolves in one’s own mind that now, even if one dies, one will not go down below this, can one reach a position where one can hold confidence. Until then, one cannot set one’s mind at ease.
It is not sleeping when one wishes to sleep, and eating when one wishes to eat, and going when one wishes to go, and coming when one wishes to come. One must hold a definite achievement and be able to invest it in reality. That is, the fact of saying, “I have done it,” must not remain as something only of that time; only when it remains as something eternal can it become one’s own property in the eternal world.
If one stopped midway in building one’s house and handed it over to another person who completed it, then when one asks who built it, it means the person who completed it at the last becomes the one who built it. Even if a hundred people took part in building the house, it cannot but become the possession of the person who completed it at the very last. Those who stopped midway all amount to nothing but hired hands. So it means it is a problem. Such things will often occur. That is why one must be able to say, “Asleep or awake, I do it this way.” Becoming a millionaire or a multimillionaire too is a matter of one’s attitude of living in reality. If you people of faith often deny reality, in the end you become empty. I mean, what use is it all if one forgets the pursuit of value in reality and pursues only future value? It all flows away.
When one comes to know the Principle, the view of the Principle is not something that denies reality. Because the teaching is such, an achievement by which one can say, “I have come doing it this way,” is necessary. There one does not need to make excuses. It is not something one does because someone is watching. One is not able to do it even if one receives God’s cooperation.
Even if God cooperates a hundred percent, the human being’s five percent of responsibility is left empty. It is centering on that empty five percent that Satan seeks to strike the human being.
That is why, in settling one’s own destiny, one must not hope even for God’s cooperation. It is a road one must go on independently. Because there is God’s principle of creation, which seeks to bestow upon us the authority of supreme absolute victory, holding the ability of creation; however much God’s ability has been invested there, it is I who do it. Parents are of no use, and children are of no use. It is all I who do it. Such a mind is necessary.
Only then does one have something to say before parents and something to say before children. Yet when parents and children do some work, it must not be that the parent says to the child, “You rascal, is it as you please?” and again the child says to the parent, “Then is it as the parent pleases?” each being like a greedy creature. One must make responsibility clear. Even when one’s own self alone remains, one must not seek to receive cooperation. The Teacher is looking for such a person. Even now I am looking. There is the Association president, and so-and-so, and so-and-so, but it means, where is there such a person? You must know that there is such a question.
Depart from Self-Centeredness
Among you there are people who say that the words of the Unification Church are good but that so-and-so and so-and-so among the leaders are no good. Are the leaders the problem? It is the road that is the problem. Whether the leaders are qualified or not, whether someone at the roadside is fighting or not, whether he is thieving or not, whether he is swindling or not, what does it matter? Whether that road is right is the problem. It means do not say trifling things. Among the fellows who say such things, there is not one fellow who does well. It means that among the fellows who go on about this and that, there is not one fellow who goes well to the end.
At present you are going down such a tremendous road. “At first I did such work…,” “I will do such work,” or “I am doing it”—with such things it does not come to an end. One must be able to say, “I have done it.” One must be able to say, “Centering on the individual, I have done it this way.
Centering on the family, centering on the people, I have done it this way.” That becomes a decisive ground of victory that can shine long and long and makes a sense of victory overflow both in that person’s character and in his action.
So it means do not avoid the trials that draw near in the future. One must accumulate strength for that time. Proportionally, a great trial comes to one’s own ability. If one avoids this, only the result unfolds badly.
Without merit, goodness is not found. Goodness comes as a value proportionate to the merit. One must not hope only for a good result without laboring. Where is there such a thing? Can that be? Because in an evil world it is a war of attrition; even if one invests ten, one hardly finds even half, five; then if one invests ten and says one will find fifteen, does that make sense? It means that cannot be.
In the spiritual world, there are such people. Their heads are filled with nothing but fantasy, and having lived within fantasy, they seek to go disregarding the principled line; can they go? “They cannot.” There must be some footing. That is why you must, in every respect, be faithful to reality. And so you must be equipped with a victorious foundation by which you can say, “In reality I have done it this way.”
When you are active at each church and pray, do you not say, “Father, be on my side, and give blessing too through my achievement,” or, “I was born as the only daughter of such a house and am physically weary, so such and such…” and also, “Do this and that for my sons and daughters”? That is one’s own will. Since it is self-centered, can God be concerned about it? It means that it is one’s own will. It means just try praying however much about your own will. However much one stays up through the night and prays, it has no relation to God.
One must deny one world and take hold of one world and go for that world. What does that mean? For example, it means to deny the family and take hold of the nation. Being for what is greater—that is public. Only then does one remain. Going centering on one’s own greed, centering on the family—that is a matter for later. It means one must go centering on a greater purpose.
That is why it means letting a person of faith pray publicly for the sake of what is greater. So when we consider the question of how to unfold this horizontally, one must not stop at fantasizing about it but must make a creative adventure to bring it forth as the fruit of action. Therefore, a person of faith must lead a life of adventure to struggle unceasingly with the environment of reality and make the ideal actual. That is why the life of faith is the life of the supreme pioneer, and the life of the supreme struggler, and the life of the supreme witness. Only when it appears as such a result can one become the supreme victor. You must lead such a life of faith.
Stand in a Position More Active Than Satan’s
Then what has the Unification Church done?
What has it done before these people, before this world? And how shall we present something such that we can say, “The Unification Church has done it this way before this world”? The Teacher has come until now centering on that question. Whether you cooperate or not is not the problem. The Teacher, who bears the responsibility of guiding the Unification Church, is doing a grand work centering on that question. It is from such a viewpoint that this year’s motto was decided. It means cooperate if you wish to cooperate, and do not if you wish not to.
If you do not cooperate, the Teacher will fulfill his responsibility, even alone, so as not to be ashamed before this motto. It means there is no problem at all.
When you have pledged and struggled for the Republic of Korea and for the world, even though you die and vanish, what you have left behind will remain in the breasts of the citizenry of the Republic of Korea as their hope.
When one has devoted sincerity to leave that behind as a great work, the Republic of Korea can do well; and because such a thing is absolutely necessary even in the heavenly kingdom, it will remain in the breasts of all people not only in that age but again and again.
So it means look back and consider what I have done. If someone asks what you have done, will you answer, “What have I done? I just followed the Teacher about in the Unification Church”? Think about it. It is not you alone who follow the Teacher about. Satan too follows the Teacher about. You come following for the sake of the purpose the Teacher desires, but Satan follows from a position of opposition.
When we consider the question of who is more active, Satan is more active than you. It means that in the respect of being active, you fall short. Is that not so?
Therefore, unless you are more active than Satan, you cannot cross the boundary line of the satanic world. You must stand in such an active position and always cope with confidence.
Do Not Boast of Yourself with Past Achievements
Each of you must live for the nation, for the people, for the world. Yet those who, saying they lived somewhat that way in the past, find fault because they are not recognized in the present, end up in the plight of selling off all of themselves.
So it is like being pawned. Some people think, “I did this way in the past, but the church does not even recognize me”; that must not be. What one has done remains as one’s own property.
For whose recognition does one do it?
Since it is one’s own possession and one’s own property, whether others recognize it or not, it is enough that one knows it oneself; must someone necessarily recognize it? A person who hopes that many people will recognize him is a person who holds the disposition of a thief. It means just try going about boasting while hoping to be recognized. One ends up having it all taken away.
One ends up having it all taken away by other people. It means one has all that one has done before the Will until now taken away by a person who says he will do it, stepping ahead of oneself. What is it that one seeks to boast of?
If one would boast, one must boast of what has gone by on a later day after one has done everything. Boasting of what one has done after several stages have passed is one thing, but boasting of the work one is doing is a foolish act. That is the same as calling in a thief. Looking at this, the mouths of the Unification Church crowd are inauspicious. Not content merely with boasting of themselves, it means they say that the Teacher did such and such for them.
It means do not boast about setting the Teacher forth. I mean, what will you accomplish by boasting of the Teacher?
If God rejoiced through your boasting, that would be another matter. It means that because of people like you, the Teacher has been reviled until now. It means he has been reviled until now. I mean, have you not made him be reviled by speaking trivially to people who come and go? Was it not so?
One must take responsibility for what one has said. Eternally and eternally, one must take responsibility for what one has said. If there is a person who heard those words, there is no way to deny it. To deny what one has said oneself is to insult the judge upon entering the court of judgment. Is that not so? It is to insult the court. It is to insult the judge and prosecutor. It is to insult the sovereign. Therefore, one must, without fail, take responsibility for what one has said.
Live a Life Without Hindrance
So you must unravel everything knotted in your minds. Without unraveling it, one cannot go. Since one cannot go by another road, it means one cannot but unravel it. That is why it means do not get caught by the Teacher.
A person who is not caught can go toward tomorrow, but if one is caught, one cannot go. Is that not so? If one worries, does other work go well? It does not, does it? That is what it means to hold a heavenly kingdom in your mind.
If one would go completely, one must hold “a complete and free environment with nothing to hinder the mind.” One must become such a heavenly kingdom. My self wishes to go completely, and for that there must be nothing that hinders. That is why people of faith must not be hindered.
When witnessing too, you must do it with full confidence, holding only a mind that says you will do it. But with only that mind that says one loves the nation, it will not do. One must be able to say, “I have done it.” One must be able to say, “I have done it without shame before heaven and earth.” Because one has done so until now, one comes to love the world and love all the nations within the sphere of the world.
All of you, try once praying a spiritual prayer. If one prays holding heavenly content, the topics of the prayer gradually change.
What does one come to pray?
The scope of that prayer grows broader and broader. There is no rule by which it grows narrower.
Hereafter, our Unification Church must begin from this Cheongpa-dong headquarters and gather the people and go for the world.
How much merit will you establish for the world?
You must know that a person who cannot go for the people cannot go for the world. So it means you must not be left as you are. Only when there is a responsible person can one go. And thus one must be able to unite in heart with that responsible person and say, “I have done it this way.”
The words, “I have done it this way,” must be carried even when one dies. So when one stands before the Father, if He says, “Who are you?”, one must be able to say, “I am so-and-so.”
Won't all the people of the world be summoned to that place?
There will be Americans, and there will be Soviets, and all the people of the world will be there. Amid that, one holds a question and answer with God.
If He says, “Who are you?”, one says, “I am so-and-so.” “Where did you come from?” “I came from Korea.” “How did you live and come?” “I came after believing in the Unification Church in such and such a way.” Thus, without knowing it oneself, one boasts of having believed in the Unification Church. “Well, if you believed, how did you believe?” “How did I believe? What would I have done? I just went in and out of church.” There are such people too. It means the members of the Unification Church are of ten thousand forms. “Well, if you believed, what is the Will of the Unification Church? Is it to save you alone or to save the world?” When one says, “It is to save the world,” He says, “Then you believed well.” It becomes so.
That is why you, asleep or awake, must go forward praying before the Father to save this people, this nation, to save the world: “Must not this nation, this people, whom Thou seekest, go this way?
Since I must guide these people, I am at present doing it this way. To achieve this purpose, my strength ought to be a hundred, but it is only ninety-five, so from where must I supplement the five? If the Father cannot supplement it, I will supplement it from my comrades and my kin.”
The road of Restoration is not supplementing from the people. One must add one’s own flesh and blood (피살) and, from a position of denying oneself, reconstitute one’s own kin and reinforce. Through that, one does not go alone, but a condition is established that one’s family has gone. This is love.
And thereafter, it means one must go for the world. It means that since one has set these people before the Father’s Will, one must save the world even at the cost of sacrificing these people. So when the people come to go while giving thanks there, those people will become a people that governs the world. Was there ever a loyal patriot of a nation who received the false accusation of traitors and was not struck?
When one is caught in that false accusation, that, on the contrary, becomes a condition that could make his name shine. So it means, do not think it aggrieving that one has stood in a position of becoming an offering before the Will.
When one becomes an anxious person, centering on the question of how to sublimate such thoughts of one’s own and who begs forgiveness for not having connected that with Heaven and can begin again, he does not perish. Even if the altar collapses and the offering is stolen, a person appears who will find that ground again. That is why it means devoted sincerity. It has been said that utmost sincerity moves Heaven.
But do you have bloodstains of devoted sincerity?
If you go forth as an offering, it does not end with that but remains eternally.
Then what must be done concerning the questions of your saying, “I must do it this way,” and “I am doing it this way,” and “I have done it this way”? You must know that the road you must now go, staking your lives, is the road of saving these people. You understand, do you not? “Yes.” I Have Done It This Way
Then what must be done concerning the questions of your saying, “I must do it this way,” and “I am doing it this way,” and “I have done it this way”? You must know that the road you must now go, staking your lives, is the road of saving these people. You understand, do you not? “Yes.”