Former Headquarters Church.
The Unification Church has until now carried on various activities, such as witnessing and Victory Over Communism education, but all of that was for the sake of others. It has done its work for the sake of the object partner, for the sake of the nation, and for the world.
That is, all the work the Unification Church has done until now was not for the sake of the Unification Church itself, but for the sake of the whole.
But it will not do to be for the sake of the whole forever. After crossing over one pass of being for the sake of the whole, one must look after oneself.
Originally, when the will of the whole is achieved to a certain degree, the whole must assist the work of the individual. This is the principle.
But because we have a responsibility to sow until we completely reap, we cannot do so. Only when one has reaped what one sowed can one at last think centered on oneself.
The Time to Harvest Centered on Ourselves Is Coming
We have done the work of sowing before these people, but until now we have not done the work of reaping. That is why we have not even entered the stage where we can work for our own sake. But from now on, the time when we can reap is coming.
Until now, we have done the work of sowing seed for the sake of others, for the sake of the objective world, but now we are entering the stage where we can bear fruit and reap centered on ourselves. That is how it has come to be.
The established church, which until now fiercely opposed the Unification Church, has presently given up. These days, the movement of our Unification Church is no small matter. Because they well know such facts as our activity in Japan and our development overseas, they are entering a stage where they can recognize for themselves that it was foolish of them to have blindly opposed without knowing any of the content.
Because the human being is a thinking animal, upon thinking it over, he absolutely does not do what will bring him loss. Comparing quietly, if it does not become a benefit to himself, he absolutely does not act. If it becomes a benefit, he acts. Is it not so with you too?
Until now, because they thought the Unification Church was a body that brought loss, they all opposed it. But now, looking quietly, they have come to know that it is not a place that only brings loss, but a body that has something profitable too.
Until now, centered on the interdenominational movement, how much talk there was among the public! But now the established believers are dispirited and say nothing. So this year we have much to do. Though the Teacher has not told you, he is doing much work that you do not know of.
Then what have we done until now?
Centered on the provincial governors, the provincial police chiefs, and the local notables of each province, we have carried on an anti-communist movement nationwide. Based on that movement, we have built up a record that can be recognized by the residents of each province throughout the country.
So now, if one goes forth through anti-communist activity, we have reached the point where, beginning with the provincial governor, the provincial police chief, the county head, the station chief, the township head, and even the local notables of each village can help us.
The number of people who were the audience for our anti-communist lectures over the course of last year is 1,500,000. These 1,500,000 are not ignorant people. Most are the leading figures of each province.
Seen against the thirty million people, what fraction is this number?
It is one-twentieth. One person in twenty heard a lecture. Those who heard the lectures were mostly in their twenties to their forties. These are the central members of present-day society. And reckoned even numerically, a foundation has been formed that can exert an enormous influence on this society.
There is something the Public Security Bureau finds strange these days: from 1965 up to recently, the reporting of spies by civilians has greatly increased. More than 95 percent of the apprehensions of spies have been by civilian reports, and the cause of this lay in the Public Security Bureau’s puzzle.
Before, there was almost no cooperation from civilians with the Public Security Bureau. But looking at the apprehensions of spies over these two years, those apprehended through civilian cooperation come to nearly a hundred percent. They do not know that the meritorious ones behind this are us.
Because we have done such an activity, we have now come to a stage where we can be recognized from the village up through the township, county, province, and even the center.
Great Work Must Not Be Rushed
If one succeeds all at once, one perishes all at once. You, too, must know this.
If, without any foundation, one succeeds all at once, one loses it, whether to a thief or to a typhoon that blows. That is why one must not succeed all at once.
We must hold a great aspiration and a great ideal. To become selves who can back up that aspiration and ideal, we must not achieve it all at once. As for desire, one would like to achieve everything in a single day, but that will not do.
Among you, there may be people who think, “Aigo! Those enemies—if only God would wipe out, seed and all, the people who are not on God’s side and let us alone improve the environment…. Is there no God?” But it is not so.
For the ground to be packed firm, rain must fall.
But what happens if it only keeps raining?
If it only keeps raining, nothing comes of it. The sun must come out. But it will not do for the sun only to shine, either. Wind must blow, it must be cold, it must be hot, and a long period must pass, freezing and thawing. The longer it passes, the more firmly it is packed. To dig out ground packed so firmly, one cannot dig it out without applying more than that much force. Is that not so?
It is the same when God carries out the providence of Restoration. Would God build a headquarters for managing the world upon such a flimsy foundation, one that would roll away like a wisp of cotton when the wind blows? It would not. Here, he mobilizes even beggars. He mobilizes even the legs of dead people, packs the ground firm, and builds.
As for the teacher doing this work too, of course, it would be good to do it quickly if he could. It would be good to do it quickly, snap-snap-snap, so why does he suffer such wretched hardship, doing it until his back is bent and his hair turns white? That is a thing no one wishes for. But when one comes to do a great work, one must never rush.
When the Teacher first set out on this road, it was a time of youth like yours.
Setting out on this road as a young man in his twenties, when he would ever reach forty was the Teacher’s wish.
When would he reach his forties?
You will all have learned through the Principle and know how important a pass crossing over this number forty is in the course of Restoration. Until one crosses the pass of forty, one must not die. One must not grow exhausted, and one must not retreat. However driven and pursued, one must advance to the end.
Even if, over the course of forty years, one does not develop in content, the mind must develop. The mind must strengthen a firm resolve and inner determination able to cross the pass of forty.
The more persecution one receives, the more one must gather it up as a wellspring of conviction able to cross the pass of forty. A person who cannot do so perishes before even crossing the pass of forty.
Having thus crossed the pass of forty and come out, the seven-year course arose, and the twenty-one-year course arose. Therefore, the teacher, too, is coming through the twenty-one-year course.
In that process, there was much wind and frost. There was much abuse. There were all sorts of circumstances and all sorts of situations. But those were absolutely necessary things in the historical process of the Unification Church’s standing as the Unification Church.
Therefore, this becomes hereafter a worldwide model course. In setting up a tradition, it is the Teacher’s thought to set it up in such an environment, through such conditions.
The Period of Trial Until Now Has Been a Period of Sinking Roots Firmly
Coming thus through the period of the seven-year course within the twenty-one-year course, now only one week remains until its end. Seen in terms of the Will, this period originally runs until the end of April, when the Holy Wedding ceremony was held. In terms of years, the Teacher has walked the full twenty-one-year period.
What does the Teacher conspicuously possess by reason of having walked the whole twenty-one-year course? Has he amassed money exceeding that of anyone who boasts in the world of having much money? Does he hold power exceeding anyone else’s? And does he possess more people than anyone else?
However, one looks at it, he is not the first.
Even seen numerically, against the thirty million, the multitude of unifications is by no means a large number.
Then why has the Unification Church become a matter of concern?
It is because, over these twenty-odd years, while indemnifying the six-thousand-year history, it sank its roots and did not topple even in the process of discipline and trial, and because it still lives on upon a historical foundation.
If it had died, it would be no matter of concern. It is because it lives that it becomes a matter of concern.
The hangers-on who dropped away may all rot, but when, making those rotted hangers-on into fertilizer, one newly sinks roots, and from there new branches and shoots sprout.
The branches thus newly sprouted, the new shoots that have stretched forth, are just as if they had appeared bearing the substantial joys and sorrows of the six-thousand-year history.
If only the great root does not die, then even if one cuts it off at the base, so long as one can draw the sap up from that root, one can grow new shoots within a rapid span of time.
Do you understand what I mean?
We will become like that. When you think of such things, it feels good, does it not?
Suppose there is a big walnut tree here. Suffering wind and frost, its branches have all broken off, and even what remained has burned up in fire. But if its root is alive, then when new shoots come out, if one cuts away the fire-burned trunk, those new shoots stretch forth. Once they begin to grow, they stretch out irrepressibly. They stretch out so that no one can block them. Do you think so too? (Yes.) If so, then you must act centered on that thought.
However vigorously that tree grows, essentially, there is a limit to how much that tree grows. It cannot rise beyond that. Therefore, how great and how thoroughgoing a life force does the motive power that moves your mind possess? And how great a root does it sink, and how normally does its stem grow?
Depending on such things, one can bring about a result proportionate to them, but when that motive power is faint, everything fizzles out. When that happens, it ends as a tree that bears no fruit.
Then do you possess some motive power, like leaven, that is in accord with such thought?
Aunties, grandmothers, your hair has turned white—so what will you do? Though your hair has turned white, you must take black-haired young men and young women and educate them in this thought.
There seems to be someone in this place who has come from cultivating the Way on Samgak Mountain, but I said that anyone who has not been here more than three years should not be in this place. That means one must have a heart above the standard of three years of cultivating the Way.
For Restoration, there must be a central figure who is to be restored, there must be a period, and there must be a conditional object. Has that auntie over there come for the first time today? (Yes.) She is probably thinking that the person over there is the Teacher, is she? (Laughter)
When we live a life of faith, or when we try to accord with such thought, we must be centered on the Principle and its principles. The question is whether one holds within one’s very mind the motive by which, if a certain person strikes the world, the whole world shakes; if he strikes the earth, the earth shakes; if he strikes all under Heaven, all under Heaven shatters.
Suppose God created the Cosmos by pressing something down hard and overturning it. Would it come about if one who has no power and no ability said, “Let it be!”? How would it come about?
If a person without such power said, “Earth, come into being!” would the earth come into being?
Go once and look at a house that presses oil.
If one puts sesame into the oil press and presses down, sesame oil comes out. And it comes out only if one presses hard; when the pressing force is weak, it does not come out. In the same way, one must have a strong mind that will drive on, whether the Republic of Korea, or the world, or the three billion of humankind be turned to powder or shattered or whatever becomes of it. One must not hold a mind that says such work is far too great a thing.
First, you must know the theory, and next, you must have the conviction that it can be done. If one’s own thought does not reach it, and one’s own conviction does not reach it, it does not become one’s own and is easily snatched away by others. But a foundation that I have packed firm by practicing it, a base built by sinking roots firmly, absolutely cannot be snatched away before one applies more force than that and more conviction than that.
Seen thus, the thought arises that the process of trial of the Unification Church until now was precisely the period necessary for penetrating a firm foundation and sinking roots deep, to lay a foundation on which one can grow to maturity—an absolute foundation that no one can invade.
So is the seven-year period, or the twenty-one-year period, an important period, or not an important period?
If it is an important period, why is it important?
Because it is a period of laying a solid foundation that even Satan cannot cope with or block against this work, we are pushing forward. The problem begins from here.
The Unification Church believer who sinks roots and grows here is a branch and a leaf on it. Is that so, or not? But why are you so limp? Even if your clothes are not fine, at least your spirit-self ought to be alive.
The Three Virtues of Christianity—Obedience, Submission, Sacrifice
When the Teacher looks at you, it is pitiful. Getting beaten by your husband for going to church and coming to church, having suffered persecution, only to be utterly dispirited—you deserve to be scolded.
If you went home brimming with hope and overflowing with aspiration, he would grow curious as to why and say, “Tell me about it too. Teach me too.” There ought to be some such thing, but there is nothing of the sort.
Set a mirror before you and look once at your face.
Has your face become a face that can receive love from God?
When the Teacher tries to have you do something, you say, “Aigo, what instruction is the Teacher about to give now? What command is he about to give that he speaks like that? The words are good, but the truth is, it was frightening.” The insides of your belly are plainly visible. Shall I keep on talking anyway, or stop? (You should keep on.) What? Until the day I die? To say I will talk for a thousand and ten thousand years until the day I die is all nonsense. Even so, must I keep on with such talk, or not? Well, it is nice just to listen. (Laughter)
You must know what the Teacher means by telling you to witness to three people.
What shall I do ten years from now?
Shall I take up a cudgel and thrash you? Shall I tell you to lie face down and sleep? Shall I tell you to jump down? Shall I tell you to die? How about it, everyone? Is it all right to be kicked, all right to be struck down, all right to be rolled about? (Yes.) Aigo, only in words. Will you marry? Then, of course, I will. Even if it is not a good house? Then, of course. You will, will you not? But it is only in words; in fact, is it really so?
When the Teacher gathered many of the Unification Church’s bridegrooms and brides and asked them, they, though they had wretchedly plain mugs, wanted a first-class handsome man to be given as their husband. That is how you are now.
Though you yourselves are wretchedly plain, you only hope to meet a good person. And having done so, you say the Unification Church’s marriages give you a headache, do they not? (Laughter)
How glad can God be, looking at such as you and living for a thousand and ten thousand years?
Have you ever thought how sick and tired God, who must peer at your eyes, nose, mouth, ears, and hands and feet and live for a hundred million years, would be? If told to sit facing someone for just three days, one would bolt out—so how would it be for God? That I must again propose to do something with such as you is truly appalling.
A woman, once she has married and set up her life, does not easily separate. If, having once been joined, she separated, it would become the talk of the whole village.
But the people of the Unification Church, even when they marry, are not meeting a bridegroom and a bride; centered on the Father, they form a three-position foundation. They regard the parent-child relationship as more important than the bridegroom-bride relationship. Even after the ceremony is held, the bridegroom and bride might separate if they quarrel even once, but the Father and the sons and daughters absolutely cannot separate.
Then is it the father who has met good sons and daughters, or the sons and daughters who have met a good father?
Which is it? It is the sons and daughters who have met a good father. Thus, the sons and daughters have met a good father, but if the sons and daughters are utter idiots and fools, how pitiful is that father who ought to rejoice at the sight of his sons and daughters?
It is said that God has found the sons and daughters He lost over six thousand years, but when the sons and daughters He found after suffering such wretched hardship for six thousand years are in this state, in this condition, how must God’s heart feel?
When one thinks that one might have become the very self over whom God, who came seeking, leaning on the staff of six thousand years of hardship, laments, “I should rather not have sought them…,” do you have confidence?
When one looks back on such six thousand years and thinks how one can face the one and only Father, there is no road but to obey the Father unconditionally. That is how it is.
That is why a religion that calls upon God must, without condition, be obeyed absolutely. Is that not the courtesy (禮) that a person who has religion ought to observe? Not only obedience, but one must submit absolutely.
Not only submission, but one must also offer up one’s own life and become an offering. That is why Christianity teaches obedience, submission, and sacrifice. Therefore, the conclusion comes out that Christianity cannot but be a true religion.
That is why Christianity became a religion of martyrdom, a religion that, offering sacrifice to God and sacrificing itself, unfolds the true will in this world. That Christianity became a worldwide religion in name and reality is precisely because it has such content. Do you understand?
The Question Is Whether One Has Become a Seed Possessing Life-Force (the Motive Power)
Then what are we?
We are the substance of the hope that Jesus and the Holy Spirit hoped for two thousand years ago, and, going further, the fruit of the six-thousand-year history.
At the end of the course of human life, after the judgment, one surely reaps the new fruit among it, and you are the multitude reaped at that time. If you would evaluate yourselves highly and well, you must become such a substance. Can you yourselves be that?
If you are the fruit of six thousand years, then the tree that is the six-thousand-year history would have had green ages and also withered ages. When fruit forms on it and gradually ripens, what happens? The leaves wither and fall off, and in the end, only the fruit remains.
For fruit to ripen, autumn must come, and when autumn comes, wind must blow. That wind is different from the summer wind. It is not a helpful wind that can absorb the trials of every environment and shield everything, but a wind that scours and washes away the body that had been shielded. That gusting wind is a wind that minuses the whole, not a wind that pluses it. Such a wind must blow.
When such a truth, such a way, such a religion comes forth, it must be struck by the frost of autumn from the wicked world. The Teacher thinks so. The Unification Church has been struck by frost very well indeed. Not only that, but the cold winter wind of the three winter months must gust so that only bare branches remain. In such a process, even if the flesh of the fruit all falls away, the one seed hidden within that fruit remains.
The essential true owner does not demand the fruit but demands the seed. The merchants who deal with the orchard demand the flesh of the fruit, but the real, true owner demands the true seed within that fruit.
Even though our Unification Church, having received abundant suffering and undergone difficulty from the surrounding environment, has become fruit hanging on a bare branch, the question is not whether one delights at the sight of the flesh of that fruit, but whether that fruit has a seed within it.
The question is whether, when it is sown again in the coming March, that seed can without fail be born as a being possessing the life force of the Unification Church’s first revival. If it does not have that, then it does not possess a life force.
For it to possess a life force, it must have undergone all the wind and frost that the tree must undergo until it grows. It must possess a history of wind and frost. Only when it has the life force to pass through that harsh process of trial and holds hope for the future can the sprout of new life come out, greeting a new spring.
Thereby, when summer passes and autumn comes, it will become a seed possessing a life force.
Everyone, have you become such a seed?
Not only have you become a seed, but you also possess a motive power that can develop infinitely hereafter, a natural motive power that no one can pick off and carry away?
The question is whether you possess a motive power of life that can, when a new time comes, set a stimulus in motion within itself. A person without that is a dead person. Things like seeds and things like fruit all go into the fertilizer pile. Do you understand?
Then why did the Teacher tell only those who have been here more than three years to gather? It is because you seem to be a seed—that is, seem to be a seed of the Unification Church.
Even if, having undergone all the wind and frost, the husk is wrinkled and rotted, it is enough if only the seed hidden within is good. It was in the hope of planting such a seed that I told those who have been here more than three years to gather.
Have you yourselves become a seed?
Those who think they have become a seed, raise your hands. Those who can be confident, saying, “This is undoubtedly a seed; if this is sown, fruit will undoubtedly form,” raise your hands.
Seeing that you do not raise your hands. Hearing this, does it feel forlorn? You must become a seed that, planted anywhere on this globe, can come up again.
The Purpose of the Seven-Year Course
That the Teacher has toiled these seven years until now is precisely to make such a seed. Even if it passes through such a process—summer’s storms gusting, autumn’s cold wind blowing, winter’s snowstorms raging—that is no matter.
Once one has passed through all of that, a seed possessing a life force greater than before must sprout.
What is it that the twenty-one-year course, or the seven-year course, aims at?
It is to make the seed of the Unification Church. You yourselves must become a seed that can plant the Unification Church itself. Have you become this, or not?
Until now, you have all been pushed away by the wind and, afraid a storm might come, have run about fleeing. So is that hanging on the tree, or not hanging on it? It is a leaf that has fallen from a broken branch. You have lived that way until now.
If you leave God and cry, “O God!” can God work for you?
When the Teacher has fought for these twenty-one years until now, at every pass of history, can you here once again call forth such a bond as God’s assisting from behind?
Even if, from a position like the Unification Church’s setting out anew, you were kicked out to some corner of Heaven and earth and days of storms pouring down intervened, can you, in the Teacher’s stead, grow into a life form that has more than enough to trample down all such harsh environments? Everyone, do you have it?
You are like a fig tree without fruit. A fig tree without fruit is alive, too. Indeed, it is more lush than a tree with fruit. When one sleeps, one goes and sleeps beneath the lush tree without fruit, but when one eats, one goes to the tree with fruit and eats.
Everyone, what is precious?
Is eating precious, or is sleeping precious? Sleeping is precious, is it not?
In the old days, when the Teacher attended elementary school, he did not walk but ran. He would take off his shoes and carry them and run in his stocking feet.
Was that time good, or is now good?
Which time is better? But that is no matter at all. The course one must take is the matter. A time when the whole body and all its limbs can move according to one’s feelings and thoughts is a truly precious time. If there is anyone who has felt such a time, raise your hand.
It is not having lived until now that is the matter, but the life one must live from now on that is the matter. Within life itself, all the feelings of the harmony of Heaven and earth wrap round one’s own mind. When one gazes at the flowing ripples on a warm spring day, a tune comes out of itself, and the winter scenery of snow fluttering down looks forlorn, yet it is felt as an object absolutely necessary to me.
Has your mind, too, become like that?
Such a poetic feeling everyone possesses. One must hold a grateful mind, looking at this and looking at that, and that finds, whatever it looks at, nothing without a bond between you and me.
If the Teacher were to kick you all out, where would you all go?
If the Teacher flatly cut you off, saying he does not know you, what would become of you? When one thinks of this, when one has become a complete seed, it is no problem, however one is treated. But when one is not so, it is a difficulty.
A person who does not possess autonomy cannot enter the spiritual world. In the spiritual world, too, there is a world of its own, a nation, a clan, a family, and an individual. Centered on the individual, the Kingdom of Heaven is a place one cannot enter without the autonomy to say, “I am absolutely necessary there.” Centered on the family too, and centered on the clan too, one must likewise have the autonomy to say, “I am absolutely necessary.” The Kingdom of Heaven is a place one can go to only if one has the autonomy to say, “I am absolutely necessary here.”
One must possess an autonomy that corresponds to oneself, proportionate to one’s position. If the position is high, one must establish an absolute autonomy in the environment in which one is placed, at a high standard; if low, at a low standard. This characteristic is the individuality God bestowed and the essence of the individual embodiment of truth.
Therefore, when you think about yourselves, are you complete for the sake of your individual self?
Are you complete for the sake of your family? Are you complete for the sake of your clan? The question is whether, before this nation and this world, you have become the subject to every object that needs your very self.
The Things Needed for a Sturdy Faith
Indemnity and Restoration are not achieved centered on a being whose core is undecided. Seen thus, how many points do you—who have been here more than three years—rate?
You must consider how many points you yourself would rate. From this viewpoint, what becomes of the terminal point of the seven years, or of those who, having met the Teacher in the earliest days, have followed all along until now?
This is in the parable of the vine in the Bible, too. It said that a branch of the vine becomes a living branch only when it is one with the stem. That means all its essential elements must be the same as the stem’s. That is, the action of drawing up sap through the root must be the same, the action of absorbing the sap that stretches into the stem must be the same, and the speed of growing with the seasons must be the same. But have you become like that? If you have not, you must equip it. This is a responsibility each of you must fulfill.
Then until now, has spring been a passive season or an active season?
If it has been a passive spring, how will one greet it as an active spring?
To greet an active spring, one must become a complete seed. This is absolute. If it is a passive circumstance, one must not simply stay in that place. Ending in passivity, the completion of Restoration does not come about. That way, one cannot connect the individual to the family and cannot connect the family, centered on the clan, to the people.
Then, in our development until now, have our family members all been passive or active?
They have been in a passive position. How to change this into an active environment is the purpose of your living a life of faith. For its sake, such things as the Word, character, and heart become the matter.
Why is it that we discuss the heart of God, discuss the circumstances of God, and discuss the wish of God?
From a passive position, this is unnecessary. But because your individual self must, at some point, kick off the passive environment and go on the course of destiny that establishes an active environment, we cannot help but discuss it.
To become active, the heart of God alone will not do. Centered on the wish, the heart, and the circumstances of God, one must connect from the present to the future. Only then can one at last set out possessing a new subjectivity in the real world centered on the historical stage. Only there does one form a victorious foundation.
Centered on God, who is the subject of the universe and the subject of the Cosmos, coming through the historical age, the heart of God, the circumstances of God, and the wish of God, who is the subject of history, have become the matter.
In a passive position, so long as there is no subject, Satan always attacks. When there is no active subject, Satan is always in an attacking posture. Considering whether, when attacked by Satan, one is smashed to pieces or not, the individual alone will not do. That is why a comrade in faith is needed. But even a comrade in faith alone will not do.
Crossing beyond the standard of a comrade in faith, connecting oneself with being slain, one needs a child of faith who can cross the decisive standard of life and death.
Jesus, too, centered on the twelve disciples, passed through the three-year course of public ministry as comrades in faith, but eventually, he had to connect them by the bond of father and son who share in being slain. Because he knew that it would not do otherwise, Jesus, in the end, prayed day and night, centered on the disciples.
That is why a comrade in faith is needed. Why? To block together the many enemies when they come attacking. And next, a child of faith is needed. Why? To dream of the happiness of my family life and pack firm the framework of a new life.
To Seek Comrades in Faith
Then what will the new seed become?
It must become that which itself, forming a new basis point and growing, can once again ripen into a second seed. Only then can that life form remain eternally in this world of existence. This is what the law of God’s creation demands.
Then why is it that we are called ancestors of faith?
Because, seen in terms of faith, we are absolute sons and daughters. Seen in terms of faith, all the thought that comes out through the marrow and the wholehearted devotion is inherited from the ancestors of faith. Its root is likewise, its stem is likewise, and its branches are likewise. Its way of living is likewise. From here, the history of unification unfolds.
If this were a bond of brothers, the providence of Restoration would be absolutely impossible. Just as Cain killed Abel… Therefore, this must be centered on the vertical matter.
That is why, in crossing over this seven-year course, what is it you must do?
It is a matter of how many comrades in faith you have. Everyone—you who say you have long since come out to church—think once.
How many comrades in faith do you have?
Comrades in faith must be at least twelve or more. Comrades in faith who can be connected with your life and death must be twelve or more. Why?
For the sake of the restoration of Heaven and earth. Just as Jesus’ disciples were twelve, you too must find and establish them. And among them, there must be three disciples without fail. Three or more—this is absolute. Only when it exceeds three can one face even one side. That is why children of faith are absolutely necessary.
To seek comrades in faith, one must toil more than Jesus toiled during the three-year course of public ministry. Though Jesus, over the three-year course of public ministry, toiled, shedding so much blood and sweat, it was broken apart; so if you, without offering devotion for more than three years, would have comrades in faith, it is fake—fake. Is that not the Principle?
From now on, at least, holding the mind that Jesus wished for, one must shelter one’s comrades in faith lest, by any chance, they be wounded. And when there is a difficult matter or a sorrowful matter, one must be able to regard it as one’s own and writhe together.
You must know that the person who fulfills such a mother’s mission is a first-rank bride.
A first-rank bride ought to have appeared among Jesus’ disciples but did not. A first-rank bride is a person who, embracing all the comrades in faith and writing to fulfill a mother’s mission, can appear as an object partner to the one subject and as a subject to the disciples. Have you ever done that?
When I see that even those of you who are usually close to one another stay up all night quarreling because your opinions do not match, it means that, though you know the content of the Kingdom of Heaven, you have not lived the life of the Kingdom of Heaven. It is like a maiden who is to marry, knowing clearly the content of marrying and all the housekeeping of married life, yet has not welcomed a bridegroom.
Even supposing she has welcomed a bridegroom, it is as if she has not taken possession of the love of the one and only bridegroom. That is how things now are.
Though you have learned the Principle, when it comes to the matter of the value you must reap through a character—having a standard of character that can be established on the stage of living by applying the Principle to actual life—there is nothing in you that measures up. Then, if it accords with your mind, you like it, and if it does not accord with your mind, you dislike it?
Have you become the whole of Heaven and earth?
You must turn over a thousand and ten thousand times.
If everyone acted as he pleased, what would God do? Although one is originally in a position where God can love, one, holding the authority of the object position, is, on the contrary, in a position of criticizing and disregarding Him, deluded that one has become some unknown protagonist. This is the matter.
In the old days, when even one new family member came in, everyone longed for one another and would visit him to talk for even one hour more. Comparing that heart with the heart of the family members these days, who, now that the family has grown a bit more numerous, barely greet one another, where has the foundation of that old heart gone? You are failing to do it.
You must be within an enclosure where you can carry on group activity. And yet, when I gaze at your heart, which is not so, it is distressing. This is all because Satan governs the mind as he pleases.
Jesus, who lost all twelve disciples, could not but die, could he?
If so, then what becomes of you, who do not have twelve brothers? Because you are in the same plight as Jesus, who lost his twelve disciples, you cannot but perish.
A Time When Self-Reflection Is Needed
Since you have learned the Principle until now, you must know the Principle. The Principle is not something that flows away; it is the principle of heavenly law.
Only when one stands on a standard where the Principle cannot accuse you are you upright before the Father. Jesus, too, for its sake, passed through a life of more than thirty years and in the end went even the road of death. The Teacher, too, likewise, for its sake, has offered his life until now and is fighting on.
Then, centered on the Will, between the Teacher and you, who must strive harder?
Must the Teacher strive harder, or must you strive harder?
Who must strive harder? In doing this work, more than anyone, you must stand at the head. And yet everyone tries to slink to the rear, and the Teacher stands at the head—so will it go well?
Do you ever even think about what the Teacher goes about doing?
This will not do for you. What the Teacher is thinking these days is this: he must lead all those who have suffered more than three years here in this Cheongpa-dong church, move to a new place, and set out anew. There, he must kindle a new fire and make it even bigger than this headquarters.
In the military, the veteran is skilled at operations, but our church’s family members, though they have become veterans, far from being skilled, are rather a burden. Can this be done? Can I carry out a work that can lift and set down this world, centered on such as you? It is a matter of concern.
The Teacher plans to go to Daejeon the day after tomorrow, on the 26th. There, he will hold a nationwide gathering centered on the 72 Couples and the 120 Couples. When he goes there too, he intends to speak all along from this viewpoint.
We must think once again. Is my present position, in advancing toward Heaven’s new stage, a Cain-type position or an Abel-type position? And is the present state of our heart Cain-type or Abel-type? We must think of such things.
One must strip away the mind that says, “Abel’s offering is received—why is my offering not received? I was born first….”
If you give to others words exceeding the words you have heard here until now, it may bring a good result, but with anything less than that, one is swallowed up by the object. Unless one becomes like a little child, one cannot go to the Kingdom of Heaven.
Since it is a time of going on a road that must cross over several hundred times, I must cross over several hundred times.
In the words of the Bible, too, it says,
“Except ye become as little children, ye shall in no wise enter into the kingdom of heaven.” (Matt. 18:3)
Why is that?
Because for the little child, eating, life force, vitality, and also all the feelings of joy, anger, sorrow, and pleasure, its lineage, and every motive and result of its existence are all inherited from its parents; to it, the parents are the whole of life, the whole of living, the whole of joy and happiness. One must be like the little child who faces its parents from such a subjective position.
Seeing this, it is the Teacher’s view that, in the developmental process of our church too, of course it would be so centered on the vertical relationship, but also, seen centered on the Cain-Abel matter—that is, the horizontal relationship—unless some factor that can be so arises, one cannot carry on a new development.
Until now, when I said something to you or gave an instruction, you did not listen well. Now we are making a new church and setting out, and even though a few of the elders have newly come in and asked to meet the Teacher, the Teacher is not meeting them.
If, having met, he spoke, they too would have to make a resolve. To drive them into the midst of such a trial—a typhoon blowing or a storm raging—it must be so.
The Second Seven-Year Course, in Which We Must Newly Take Action
The Second Seven-Year Course must be walked by those who came in first and also by those who came in later. Those who came in first may say, “We have walked the whole First Seven-Year Course, so we have no need to go to the Second Seven-Year Course.” But that is not in the Principle.
The Teacher tried to grasp a foundation and set out through the seven-year course, but because that did not come about, he extended it to twenty-one years. You may not know it well, but now, because the time has drawn near, even if you cannot go further, you must at least go the Second Seven-Year Course.
When that comes about, one enters the sphere of the age that laid the foundation of the wish of Jesus, who longed for the standard of the restoration of Israel—so it is regarded.
When one asks whether you at present have become of a mental posture that can hold such a heart, there are not many such people.
Fortunately, many think it is enough if the family members just come to see the Teacher this way and then go, but such people are not in the position of an owner but in the position of a guest. They are not in the position of an owner.
That being so, you must now resolve to set out once more, silently, on the Second Seven-Year Course in your figure possessing the attribute of eternity, and you cannot but prepare for this road ahead.
Until now, our Unification Church has done only external work. Then, from now on, what work must the Unification Church do? This is the matter. We must lay an ideological foundation and go forward, but how we carry on actual living is also critical.
Hereafter, what must our Unification Church do?
We must do business. Until now, we have run barefoot, taking abuse, but now we, too, like others, must lay a social foundation and must resolve the economic problem, too.
Then, by doing what business will we prepare such a social base of living?
That is the matter. Until now, because we mobilized a great deal of men and women, old and young alike, all went out to the front line. That was an unavoidable circumstance because our church was in a state of emergency. But now, because the time has come when we can, to some degree, cross over that limit line, we must carry out a two-sided operation. That is, the time has come when a rear is needed.
For the front line to win, a supply route must be prepared there. To continuously secure this supply route, a supply depot must be formed. Centered on this supply depot, one must equip all the economic conditions the soldiers need. We cannot help but think of such matters.
Now we, too, have entered an age in which a first front and a second front are needed. The people of the world can just earn and live their own private lives, but we are different. A person who runs at the second responsibility post earns money, but earns it not for his own sake but for the sake of those working on the front line.
Until now, we have waged a war of attrition, but hereafter we must equip a supply route and support with what the frontline soldiers need. Such an age is coming to us. The time of enlightening while starving and suffering, as in the past, has now passed.
Then what sort of Unification Church will it become?
What would be good to do? (We should make money.)
If we make money, how will we make it? You must know this in broad outline. Hereafter, dividing into those who can normally take responsibility for our church’s development, standing at the head, and those who cannot, we must equip a rear economic system. So what we have planned is to newly establish factories by district and regional unit hereafter.
The Plan to Build an Economic Foundation
At present, our country is promoting the Second Five-Year Economic Development Plan. The Teacher plans that we, too, keeping step with it, must make our branch factories (分工場) in 150 regions centered on eight districts for the sake of our internal foundation. To achieve that, everything would have to be imported from abroad, but because enormous capital would be needed, it is impossible. We do not have such capital. Therefore, it is the Teacher’s plan and thought to procure it on the spot.
So in 1968, we must, centered on the Sutaek-ri factory, secure at least 150 or more lathes. Along with this, the machines that must be installed come to about 300.
Therefore, in 1968, we must make at least 120 or more machines. That is a necessary quantity to meet the amount planned as our target for 1969. Without making these, we cannot manufacture many machines hereafter. Centered on the present 150 regions, if we install at least ten machines each in one place and operate them well, there will be considerable development hereafter.
To take an example from the market, such as Cheonggyecheon 4-ga: even three years ago, when people running a small factory placed an order for some product with another factory, the other factory would come directly to receive the order.
But now, even if one goes and orders a product, they cannot make the requested quantity right away, and so they say one must reserve it and come back after a few months. What does that tell us? It tells us that at present Korea’s industry has not developed considerably in breadth, and that the technical foundation too is still insufficient.
Seeing this, Korea is placed in a position of having, in any case, to develop across all fields for about the next fifteen years from now. Therefore, we too must seize this period well and revive ourselves economically.
So if we experiment for about three years from this year, this will undoubtedly succeed. To make branch factories thus centered on each regional headquarters, 1,800 machines are needed. To make 1,800 machines in three years, one must make 600 a year. To achieve that, one must make an average of about two a day.
The expected price at which we will produce and sell lathes hereafter is about 400,000 won. The Sutaek-ri factory must equip facilities that can produce two or more of these a day. And, planning even for market sales hereafter, it must be able to manufacture an average of three or four or more.
For that, we must equip the internal facilities. So we must quickly prepare the basic factory facilities to install, in the regional branch factories, the machines manufactured at our factory.
Of course, the same goes for the products we are already manufacturing, but all the additional products, too, must be manufactured according to the prescribed specifications.
At present, our factory has reached a level where it can make anything, even foreign products, if it sets out to. What the Teacher originally planned for three years rose to that level in one year and eight months.
The present state of our factory is different from that of other ordinary factories. The people now at our factory are people who know nothing about machinery.
At an ordinary factory, people who do not even know how to handle a machine are entrusted with a machine worth several hundred thousand won only after working more than three years, but at our factory, they are entrusted with it from the very day they come. Therefore, the skill that takes about five years to acquire at an ordinary factory is acquired in six months at our factory.
How can this be known?
People who have worked more than three years at market factories are now working at our factory, and we have no problem keeping up with their level of those people.
In making machines, there is the most difficult process. We must, in any case, overcome this. Whether it takes a year or several years, we must cross this pass.
Otherwise, we cannot keep up with the world level hereafter. That is why the Teacher instructed the prototype department (原作部) to disassemble and verify American machines, Japanese machines, and other important machines entirely.
So one must learn which among those machines is superior and which is not good. This is one of the advantageous methods by which our factory can quickly acquire techniques.
That is why what one could make in a year in making one machine, we make in a year and a half. Why is that? Because, to cultivate the technique that can overcome every local difficult point (難所), or the technique that can handle every machine needed for it, we never simply pass over but verify precisely.
Japanese and American lathes and all machines are considerably precise. We, too, must be able to manufacture such machines. Indeed, the lathes we possess are better than the American ones.
Now we, too, can do in one year and eight months what ought to take three years. So now we must equip a person to take responsibility for the production enterprise.
Efficiency and Mental Power
Our present head of production has a genius-like aptitude. This person was a driver, but he designs very well, and there is nothing he cannot do. However complex a machine, if he takes one look at it running, he knows all about that machine.
So this time, going to Japan, he went around all the important, large factories among the top ten in Japan and came back having seen a great deal. He made it all into catalogs and brought them, and we reached the conclusion that our factory, too, can make all of those. That is why the Teacher plans to make, within a rapid span of time, a factory equipped with such a system.
We intend to make all 150 of these factories within three years, and to make one such factory costs about 3,500,000 to 4,000,000 won. We intend to make them from the very start with our capital. We intend to do it within three and a half to four years, and within that period, our factory absolutely will not go under.
There is no need to worry that the machines made at our factory will not sell. Because they are made and sent to our factories, the products made will only fall short; the products cannot be left over.
That is why we must first train excellent technicians. So it is the Teacher’s conception that, once we make the 150 factories, we must equip a system by which our factory can produce several tens of lathes a day.
Surveying Korea’s industrial world centered on Korea’s present situation, we can, without problem, stand at the head of Korea’s industrial world.
We can make machines superior in quality to those of hundreds of large factories. Why is that? At an ordinary factory, if they pay the technicians a salary and set a production target of 1,000 machines a year, they must produce 80 machines a month. Then the people working there, only to fill the quantity they must produce, pay no heed to quality. They think it is enough to produce and receive their salary, whatever becomes of the owner. That is why they slip past the difficult processes.
As a result, the quality of the product becomes a mess. Those who work with such a mind and we are not to be compared. Moreover, because we are united, if it takes them 100 hours to make one, we can shorten it to 70, even to 50 hours.
The Teacher experimented with this the other time. Whereas until then the quantity of machines we manufactured was only one-third of the target, when all the people working became united in one mind and worked, we could raise the efficiency more than threefold. Seeing this, one cannot know how great the mental power of the human being is.
Seeing this, I think that we will break through the presently planned figures without a problem. By 1968, we must certainly produce the planned quantity of lathes. The intent to equip 300 or more lathes is a plan to back up the economy of the regional churches.
Then hereafter, what will be done with the profit that remains here?
That money is not the Teacher’s. It belongs to the district leader who toiled most among the district leaders who toiled until now, and to the regional leader who toiled most among the regional leaders. We must use it to resolve the economic problem of those who toiled most to set up our church’s tradition.
Seen nationwide, there are now 1,700 townships. Hereafter, our church too must, centered on township-unit district churches, prepare a basic-unit plot of farmland on which farming can be done.
So we intend to launch the Nongdowon (the Farming Institute), which is being built at full pace now.
At this Nongdowon, hereafter, we must take all the young people who have come in before our Will and give them farming instruction. We prepare farmland of at least 4,000 to 5,000 pyeong and teach farming.
And we must make a rice mill. If country people are suddenly put in a factory, they do not know how the machinery runs.
So we take our family members and run the rice mill. Gathering all the young people idle in the farming off-season, we buy up all the rice of the whole village and of the large farms, hull it, and sell it. Then it is double farming.
Here we have the young people with aptitude running the rice mill’s engine.
If they learn the work for about a year in this way, they come to know how machinery runs. If they just hold out for about a year, they come to take interest, thinking, “Aha, so this is what they make at the factory!” Then the rice mill becomes an intermediate process.
If we run rice mills in the provinces in this way, our economic problem is resolved even without money. It means that wherever one goes, one can eat.
We Who Have Advantageous Conditions Even for Laying an Economic Foundation
If we mobilize just three people each to the 1,700 townships, that makes 5,100, does it not?
These people just eat every day and do only this work. When it becomes so, one need not worry about where to go and eat. Once this economic foundation is built, one can at any time have many people carry out public activity.
If, ordinarily, ten people farm and thereby have food enough for twenty people to eat for a year, this is inexhaustible. When that comes about, even if one places twenty people a day in one township, they can carry out activities without money. One must equip such an economic foundation.
Hereafter, our factory cannot help but become a worldwide factory. Once it crosses a certain standard, we will bring the family members in Japan and have them work at the factory. And about three years from now, we will inject into our factory not only excellent technicians from Japan, but also from America and Germany too.
Because we are unified in thought, American technicians, German technicians, and Japanese technicians—all alike—are our technicians. Calling those technicians in, we integrate all the famous technical systems of the world and have them devote their main strength to the development of a single factory in Korea.
Looking now at all the economic activity in each nation, it is an age in which each keeps its things secret and, placing industrial spies, makes others’ things its own. However much they do so, they cannot match us.
We are preparing to pioneer a market throughout Southeast Asia ahead of Japan, a few years from now. In domestic and foreign competition, we are advantaged in various ways.
So we want to make the same machines as Japan, the aggressor nation, and take them on once. Then, because we will have set up a mission bureau in each nation and pioneered markets that even the people of that nation find hard to pioneer, they cannot match us hereafter.
The matter hereafter is how Korea, centered on Japan, will lay a worldwide economic foundation. From now on, because money is needed, the aim is to make money.
Hereafter, the Teacher intends to make a department store in Japan. So he intends to send five or six of Korea’s cadres there and have them open trade with Japan in earnest.
At present, when one orders a machine from Japan in Korea, it takes a year to a year and a half. The reason is that, in the past, Koreans and Japanese were enemies to each other, and the Japanese do not trust Koreans. This time, when our Japan business director came to Korea and dropped in at the Japanese embassy, the embassy staff said that Koreans are all swindlers, so never trust them. They think all Koreans are swindlers.
Because of this situation, even when a Korean enterprise owner asks to borrow some machines to newly establish a factory, the Japanese will not lend them. That is why, to open trade with the Japanese, a person must go in person and persuade them, and only after equipping documentary evidence to make them believe it, and only when they can investigate the site in person and believe it, do they nod their heads.
But we set out from Korea holding a Japanese organization.
If we set up a trading company in Japan and draw up the budget in Korea, no time, such as a year, is consumed, and the expense of going back and forth is not incurred either.
If we just make a phone call here, three hours later, actual operatives are set to be dispatched nationwide. Our organization in Japan is set up like that. No man of ability in Korea can match such an organization.
If we order a machine here, it would take a year and a half to arrive; the Japanese bring it in person within a few months. That is because our church in Japan guarantees it.
The Road by Which We Live, the Work Only We Can Do
Japan now has overproduction and is competing to obtain markets. Because this is the situation, once the Japanese church takes responsibility and guarantees it, we can bring in any number of machines. And whereas in Japan they give it in installments of a year and six months up to two years, we can defer and use it up to three years. Because we bring in manufactured goods in bulk, the enterprises make a fuss competing to receive our orders.
Therefore, if we bring in products from Japan on installment and sell them for cash in Korea, with just the interest on that money, we can repay the principal and still leave a profit.
And we are faster than others everywhere. Others can receive goods only after a year and a half, but once we grasp a foundation, we can export even what Japan was going to export to other nations.
How is that done?
Attaching a unique number to every product Japan exports abroad, we make two copies of the catalogue, and one of them the company here keeps in custody. Then, when an order is received through our organization in Japan, we need only send a telegram telling them to match the number of that product and send the goods.
Then those goods are shipped to the importing nation, and we, in the middle, obtain the middleman’s profit. This is the method by which a person without money makes money.
If this fits well between Korea and Japan, we will do it between Korea and America too, and between Korea and Germany. And we will do it between Germany and America, between America and Japan, and between Germany and Japan too. In order thus to broaden a worldwide market, we must prepare from now. Do you understand? (Yes.)
Hereafter, when our believers become numerous worldwide, we must live by helping one another. When that time comes, we must make even a tailor’s shop so that all our Unification believers do not go elsewhere to have their suits made but have them made at our tailor’s shop. To cooperate entirely in that way is the road by which we live, and it is also the work only we can do.
Hereafter, the Teacher plans to make Korea an international industrial nation. He intends to make automobiles and to make machines too.
Such being the plan, hereafter, what will the Unification Church do?
It will industrialize Korea. For that, it must establish branch factories and develop them. Hereafter, dispatching excellent foreign technicians to Korea and placing specialist technicians at that factory’s precise machines, each factory will make one special product.
If we do so, it is the Teacher’s conception that we can make 150 kinds of special-category machines. By reason of that, the aim is to develop Korea’s industrial technique within a short span of time.
And, while providing guidance in scientific farming methods, we must also have them actually apprentice as on-site practitioners. Thereby, we must certainly realize scientific farming in Korea’s rural villages. We are setting about it from now. You understand? (Yes.)
Until now, the whole of us has served for the sake of others. But from now on, running factories, we must put our system in order and lay our economic foundation.
You must know that this is the Teacher’s operational plan for the future. Therefore, wife, family members, pray from now on.
Hereafter, the Teacher will place the Blessed Families he has blessed in whole villages. And he will have all the women live the married life in the head family’s house. They must be loyal in the husband’s home until their bones break and thereby restore that lineage.
Until now we have carried out external operations, but from now on, centered on one’s own clan, we must unfold internal operations. If only those who have received the Blessing can resolve the economic problem, every problem is simply resolved.
The Purpose of Economic Restoration
Korea must bring in foreign capital hereafter. So the Teacher is now trying to raise a wind. We intend to set a standard by which foreigners coming can say it is all right to invest this much and all right to support through technical tie-ups.
Then how will we make 150 factories in three years?
Everything is done abroad on installment. We repay it in five installments, dividing it up. When first installing the factory facilities, one needs only to pay 500,000 to 600,000 won in a lump sum for the raw material cost and operating funds. So if the factory just runs well for a year and a half, the factory can get onto its main track.
Hereafter, what will this factory do? It will make parts for large general factories. So, if entrusted to us, we gain the trust that it can be said to accord exactly with the blueprint they planned. Then the large factories say, This factory was established not long ago, so with what technical staff and what facilities can it make such good parts? When it comes to this, our factory can, without fail, sustain itself.
We use the branch factories out in the field as propaganda outposts for pioneering our market. Then, because the quality of our products is good, they come to know it after using them just once. When that happens, hereafter, wherever machines are installed, we will without fail be able to sell our machines.
Doing so, from 1970, three years hence, we will further expand the machine facilities and carry out mass production. Then, in Korea, not a single foreign machine will be sold.
And we intend to set about, from next year, the work of equipping automatic machine devices, and if we prepare for about three years, it will get onto its main track. Therefore, we must, from now on, equip an automatic facility system in preparation for about seven or eight years hence.
So hereafter, in this field, we must lay a sturdy foundation that no one can keep up with, draw up processes by which we can actually manufacture, and carry the work forward.
So when the Teacher makes money, he will not leave you, who have suffered as you are. With just the money the foreigners help with, it is more than enough to live on. Wait and see whether it is so or not. The Teacher will take responsibility proportionally for how much he has made you suffer.
As for the living problem of the regional leaders of the 150 regions, there is no problem if we supply 300,000 won a year each.
Since several people can live on 15,000 won a month, one can live even just on the interest by setting that money aside. Not that one should live on taking interest, mind you. Supplying about 500,000 won a year is no problem.
And the aim is to make farmland in each region. Reckoning 4,000 pyeong of land at 200 won a pyeong makes 800,000 won, and since there are 1,700 townships, it comes to 1.36 billion won. To set up our factory here, land can definitely be bought at 163 won a pyeong.
Doing this, the Teacher has quite become a businessman, has he not?
The aim is to gather young people, using the farming off-season, and try it once. To try it, come what may. Since one pipe-cutting machine costs 500,000 won, even if the expense that goes into machines is greater, the aim is to try it centered on God.
In the past, too, doing it that way, what other factories took several weeks or several months to cut through, we cut through, piled up like a great mountain, in a week. So if a machine is overstrained, it breaks down, but since we make machines, we need only fit one on.
Hereafter, what did I say the Unification Church is a place that does?
More than a business, it is a place that runs factories. Now in Japan, they say, though they manufacture much, there is no market. Now the time has come to carry out a worldwide activity to pioneer this market.
The Teacher plans this time to bless about 430 Couples. Centered on these bridegrooms and brides, their parents alone number about 3,200 mobilized, and adding the bridegrooms and brides, it will come to about 4,000.
The families of the bridegrooms and brides number over 800; if even the most distant in-laws are mobilized, how many would that be? Probably it will be 400,000. (Laughter)
They will not support anything just because the maidens and bachelors of the Unification Church gather and hold a group wedding. But because they have a lot of interest, they will go around the whole village spreading rumors.
When that happens, people’s interest in which bachelor will take which maiden as his partner at the Unification Church group wedding will grow much greater.
And will the maidens and bachelors of the village stay still?
Getting caught up in the excitement themselves, swarming about day and night like a swarm of bees, dancing, it will probably be quite a sight.
So as the rumor spreads and spreads, about a thousand people will be connected per bridegroom and bride.
If they all gather in Seoul and go around holding hands, what would happen?
It means 4,000,000 are going around. Even just their lodging and meal cost for one day would be a large sum, 400,000 won. From one’s own mother and father, there is the maternal family, is there not?
And there are the father’s brothers, there is the elder sister, and there are the elder brother and the sister-in-law’s relatives, are there not? All are thus connected. When they opposed the Unification Church, even the most distant in-laws all opposed, so now, by way of indemnity for that, they are set to take interest and gather.
Even at 400 couples, it is like this, so think what it will be like when we hereafter hold a group wedding of about 4,000 Couples. About 40,000,000 will be connected. When that happens, not many Koreans will be left over. (Laughter)
The Blessing of 430 Couples to Indemnify the 4,300-Year National History
The 430-Couple Blessing to be received after this First Seven-Year Course is to indemnify our history of 4,300 years. It also fills in the 430 years it took, in the course of the Restoration, for the people of Israel to be restored from the land of Egypt to Canaan.
So we will fill the 430 Couples in three rounds by January 15 of next year.
Then hereafter, what will come about is that people will say, “If one takes a daughter-in-law from the Unification Church, that household prospers in all things.
Even if, to outward appearance, she looks like a pumpkin and is small and unremarkable, in loyalty, or in passion, or on the ethical side, no one has ever gotten such a daughter-in-law as this.” The aim is to become such a devoted eldest daughter-in-law. You must all do that over the three years.
Hereafter, we will make family circuit workers and have them visit every household. Going to the house, they say, “We have come from the Unification Church. We have come out to report on whether the household is being kept well. How is your daughter-in-law?” When asked so, it must not be that one hears her spoken ill of.
When it comes to this, the village grandfathers and grandmothers, and even the sons, will all say they will go to the Unification Church, and the maidens will say they will marry into the Unification Church.
As one makes it so, the case arises where the mothers and fathers, who used to beat their children with a cudgel for going to the Unification Church, on the contrary, beat them with a cudgel for not going to the Unification Church. (Laughter) When that happens, the basis of living is completely established. The Teacher will carry out such an operation.
If the maidens and bachelors want to marry this year, they must fill the 430 Couples. Because seven is a traditional number, unless it exceeds 430 Couples, the Teacher will not marry them off.
Now you will be busy, day and night, to fill the 430 Couples! (Laughter) Within this year, you must be able to fill the 430 Couples fully. Is that not so? Can this year be worse than last year? So if you would rather not marry, do not witness. There is a tradition.
Centered on the seven-year course, the Teacher will bless the 36 Couples, the 72 Couples, the 120 Couples, and the established-couple families, and will bless the 430 Couples. From these roughly 1,000 families, just in babies born, would there not come about 50 bright babies a year? (Laughter)
What is amusing this time is that the bachelor fellows flee about like a swarm of bees. Back in their hometowns, they would be working without even sleeping, so what is this, staying up all night?
This time, having those fellows from the countryside—who ate barley rice at ease and darted about here and there—sit on the floorboards for several days, they say it is a plight fit to die of.
Hereafter, we will give the Blessed Families a minimum living subsidy. When they go out and witness, it has been usual to eat three or four meals a week and go hungry three or four days, but should they not at least eat three meals a day, even if only gruel?
Hereafter, we will give a minimum living subsidy, so all the Blessed Family members are to enter the factory.
Now, if you drop out here, you have nowhere to go. Doing it that way, we teach them to the degree that they can, as those in charge, work to some extent, and then have them educate the factory staff in the provinces. Now we, too, who used to be unable to eat and unable to live, must earn doggedly and eat well and live well.
Let Us Become People Who Leave Behind and Give
We must absolutely not live off others’ favor. Let us live rather by granting favor than living off favor. Would unification come about if we lived off others’ favor? One who lives off favor perishes. That is why, wherever you go, absolutely do not live off others’ favor.
One must become a person who, proportionally to how much one has toiled, without fail leaves and gives something needed on the public side. One who takes and skips out is a robber and a thief.
Communists say that if you would rather not work, do not eat either. But we must feed ourselves and feed others too. Hereafter, we must help the wretched peoples living throughout the region of Africa and Southeast Asia. Hereafter, our church intends to give foreign aid. If our church thus gives aid to foreign countries, what would happen?
Until now, our Korean church has been unable to give aid to foreign countries. From now on, let us become the arms and legs and push forward while suffering. Do you understand? (Yes.) The Teacher has received much opposition in building the factory this far, but he is thinking even that far ahead.
So, dividing into a first front and a second front, we must pack a firm, self-reliant foundation. Until now, we learned the heart of God, shedding tears and blood and sweat, but now we must lay an economic foundation. To restore the world, a worldwide economic foundation is needed.
That is why the Teacher intends to run a factory. Why is that? It is to offer devotion. Earning money is important too, but it is a matter of offering devotion beyond earning money. The aim is to offer devotion to a standard that Heaven and earth can certify and that cannot be exchanged even for untold wealth. The aim is to offer devotion such that, by reason of that devotion, one would have more than enough even after gathering all the property of the Cosmos.
If one offers devotion while holding a desire for material things, he is a thief. The aim is to go to the factory at dawn and offer devotion.
If one does not do that, what becomes of it?
Since it is said that to meet the Teacher one must enter the factory—is the Teacher the boss of the factory?
But because no one does the work well, the Teacher cannot help but lay his hands on it. Since the children cannot do it well, what can be done? He has borne crippled children, they say.
Still, it is probably better than having no children. (Laughter) Having borne children, one bears a withered arm, and one bears a fool, but still it is better than having none.
Then how will this deficiency be made up? Is there no method? You have toiled and suffered until now, but the aim is that you must be made to suffer a bit more.
Does it feel bad or good? (Good.)
Braving the guilty feeling, with eyes closed, the aim is to take you and set you to work. So the aim is to go on the seven-year course once again.
Knowing so, you must advance with all your strength until then. And, in setting out again next year, make a resolve for activity, and, returning home, take time to look back on yourselves quietly and try praying in reckoning.
Look and see: were the things the Teacher meant to do this year all done, or not? This is not a work for my eating well and living well. It is all preparation for your tomorrow.
Prayer
Father, upon this earth, many praise Thy holy name, and many who profess to be sons and daughters receive Thy love, but among them, how many true sons and daughters are there who can truly unburden Thy mind and share Thy circumstances? The more we think, the more we come to feel it is a forlorn fact.
Father, we give thanks first before Thy holy will that, remembering this pitiful people who were driven about among countless peoples and countless lands, Thou didst choose this lonely land of the three-thousand-ri peninsula and seek to set the focal point of the providence here.
The more we think about how exceedingly rare a multitude is that can devote all loyalty before this will, the more we cannot but feel ashamed. But when we think that the Father’s heart of love dwells more in a crippled child than in a complete one, we ask that Thou forgive this people, which has a historical background over which the Father cannot but be anxious.
Father, the children of unification have, until this day, hung out the limit line of seven years, walked a history of blood-and-tears struggle in a place unknown to others. At times driven, at times beating our breasts and wailing, at times clutching our starved bellies, we discussed the Father’s circumstances and shed endless tears.
That thus all past matters began in tears, yet were reaped not in tears but in laughter, so that we could have one day on which we can give thanks before the Father, is all by reason of the Father’s help and protection; when we think of it, we cannot but give thanks all the more.
We appeal with one heart that a free Heaven and earth, in which, attending the Father, we can pour out with a free mind all that we wish to boast of, may quickly and soon be achieved; so receive, we earnestly beseech and desire, all our accounts, which we have offered, bowing our bodies in worship before the Father.
Father, today is a holy day. Please face the earnest heart of Thy lonely children scattered throughout South Korea, who, knees joined, gaze toward this place and appeal.
Comfort them, we earnestly beseech, with the same love with which Thou didst become our friend and protect us when we had sorrowful circumstances and told them to the Father.
Whatever anyone may say, we are the lonely ones with nothing. We must become ones who know that the fact that Thou alone art our side, that Thou alone art ours, and that we live for Thee, is a precious thing that cannot be exchanged even for the untold wealth of the world; so grant, we earnestly beseech and desire, that the hearts of these may not be grieved.
Seoul is the headquarters of unification, which is connected with the world.
Remember Thy children who remain here. We know that this place is a fearsome place if it be called fearsome, a sorrowful place if it be called sorrowful, a difficult place if it be called difficult. But since we are a multitude that is within the Father, that can commune in heart with the Father, and that lives by reason of the Father, since we know the fact that, in the place where we stand, the Father sits enthroned eternally and directly governs and administers our living, we give thanks all the more before the grace of the Father, who set us in this place.
Father, though we are lowly, grant that we may sincerely give thanks that we have today been set in such a place by reason of the foundation of merit our ancestors built up through their whole lives and by the benefit of the age.
Grant that that grateful mind may be able to give thanks not from my standpoint alone, but from a historical standpoint through the past, present, and future.
Since we know that the Father will recognize such a victorious figure as a being of value greater than any great person of history, grant, we earnestly beseech and desire, that Thou wilt set us in such a place.
O Father! Now that we are about to greet 1968, the new year, grant, we earnestly beseech and desire that all the heavenly programs Thou planest for this year be completed, that the Kingdom of Heaven the Father wishes be achieved upon this earth, that the victory song ring high, and that it be a year of joy in which we can return honor, glory, and praise before the Father.
Father, grant that all the children connected mind to mind may become brothers who can draw forth the Father’s heart. Grant, we earnestly beseech, that, through the bond of parents of faith and children of faith, they may become sons and daughters of the Father who can achieve a clan of hope.
Remember the many children scattered throughout the world. Since there is a multitude who, today too, are fighting in lonely places centered on the bond of the Father’s heart, remember them; we earnestly beseech.
Protect us in person until we meet again, and grant, we earnestly beseech and desire, that we may become ones who resolve and vow that, before the will that remains, we will fulfill the way of loyalty and filial piety lifelong and leave behind the heavenly fidelity that the Father wishes.
We, who greet the new year, must go the Second Seven-Year Course—grant that, by reason of the words we have now heard, we may newly resolve and advance valiantly.
Since Heaven won even in a place where a fierce gale blows, and since we know that, if we firmly resolve and set out saying we too will follow behind, that road will be shortened and smooth, grant, we earnestly entreat and desire, that all the children may become ones who know how, greeting the new year, to step out vigorously onto the road of the Second Seven-Year Course with a new resolve.
Earnestly entreating that Thy grace and the glory of victory may be upon all things, we have offered up all these words, upholding the holy name of the True Parents. Amen.