Laborers of the Creation of a New Culture

Donggureung, Guri, Gyeonggi Province, Korea

What the Teacher felt while touring the world last time was that people wish to succeed and also wish to travel around the world.

Why America Maintains Its Position as an Advanced Nation

If we look at Americans, most of them, from their twenties to their thirties, strive to lay their own ground. In their forties, they strive to settle family matters, educate their children, and so forth. And in their fifties, they accomplish the wish they longed for all their lives and reap their own fruit.

Generally, around age fifty, many become important figures in their country and stand in a position where they can test their own specialized field on the world stage. That is why, when we look at the majority of people traveling the world, most are over fifty. Among travelers, Americans make up on average sixty or seventy percent. Wherever you go, Americans are crisscrossing the world.

At such an age, those people—a university professor, if a professor—have displayed their own ability, made a name, and laid the ground on which their successors can uphold their will. That is why, in their fifties, they regard themselves as having reached the age when they can step onto the world stage, even offering all they have, and substantially examine their own ability in their specialized field.

Wherever you go among the famous places of the world, there is nowhere without Americans. When you look at the people lodging in tourist hotels, more than two-thirds are Americans. Seeing this, we can know that America will hold the authority of an advanced nation hereafter as well.

Even in a specialized academic field, after building up their ability to a certain standard domestically and laying their ground, they go out onto the international stage. Centering on the world-level academic community, they meet people connected to their scholarship, or, referring to all the material published by people in the same specialized field, they test what they have researched on the actual world stage. Having done so, they present the results and play an enormous role worldwide.

That is why, in America, the budget for foreign travel takes up a considerable share of the national budget. Yet that expense in the end becomes an unseen profit and returns to America. When the Americans scattered throughout the world return to their homeland, they do not simply return; they return, without fail, bringing material that can add to their own specialized field.

For example, if a businessman pioneers the markets of the nations of the world, he keeps contact with the high levels of each nation, centering on that field. In other words, if he is a person in industry, he forms relationships with the high levels of that nation’s industry.

Those people select just a few important companies of that nation, and once they hear a briefing on the companies’ affairs and methods of operation, they know all about the state of that nation’s companies. Because it is their specialized field, once they visit just a few factories, they know at once at what level that company’s products are. Hearing the company’s briefing, they gauge that, for the current production performance of that company, such-and-such auxiliary facilities must be installed, and so they pioneer the market.

Because such specialists crisscross the nations of the world, the expense put into it is great, but what is gained is likewise great. When they return to America, they return, without fail, having laid a foothold in a deep place, a high place, a broad place worldwide. That is a movement to lay a solid ground for America’s future rather than its present. Seeing this, we can surmise that America can continue to hold the authority of an advanced nation hereafter as well.

America’s Industrial Technology

The Teacher visited an IBM factory in America and toured several other large factories, but in many respects they were different from Korea’s factories today. In Korea, we build a factory by putting up a building several stories high, but America absolutely does not do that.

Of course, in cities and such, there are factories of several stories, but the majority of factories are single-story. And they are not built by destroying the natural environment. They are built single-story, within nature and in harmony with that natural environment. Because the land is so vast and materials are abundant, they build single-story wherever possible.

However famous a factory, if you look at its exterior, it just gives the feeling of an ordinary factory. A famous factory does not look excellent and special outwardly. But once you go inside, it is somewhat different. The interior facilities are all done scientifically.

Americans are thus practical. In creating culture, they center on qualitative grounds rather than outward appearance. In America, in any factory, all the materials relevant to the specialized field have been simplified so that they can be processed within a quick time. In any factory, the system is set up that way. Everything is done systematically. The majority is automated.

Seeing this, we can know that in the science and civilization to come, America has reached a standard that no other nation’s science and technology, however much it develops, can catch up to.

The Hoover Dam, built in the triangular area of the states of Arizona, California, and Nevada, is the world’s number-one multipurpose dam, made with the enormous capital of 170 million dollars. The surroundings of this dam are desert, and its expanse is indescribably vast. Nevada is the desert region where the atomic bomb was tested, and Arizona is the place that often appears in Western films.

The waters of that river flow in from every quarter and are all set to drain out at the corner of one district. Everywhere else is blocked by mountain ranges, so it is set to drain toward one side. And the width of that river is about 170 meters; judging from the fact that both sides of the river are mountain ranges, at first the water must have been pooled. As the water kept gathering that way, by the force of that water the mountain range was cut through, and the water came to flow, and that drop is fully 172 meters. Here they came to generate 720,000 kilowatts of electric power per hour. If you go there and see it, it is tremendous.

But because the river is deep, how to block off the water and make the dam became a problem. Unless the water was diverted elsewhere, it could not be blocked; and how to divert it elsewhere was the problem.

To resolve this problem, leaving the river as it was, they bored through the rock alongside and made two large tunnels through which all the river water could flow. Then, since all the river water was drained into those tunnels, in the end the river would dry up, would it not? And so they did the dam construction.

The mouths of those tunnels are tremendously large. Because those tunnels were made by boring through a mountain range of stone, they could drain any amount of water just as they were, but they drained the water by connecting steel pipes throughout, shaped like water pipes.

As for how large those steel pipes were—one segment of steel pipe was such that it had to be carried on thirty-five large trucks. It is unimaginable. And the bolts connecting the steel pipes were larger than we would imagine. They installed such things in the tunnels and drained the water.

The Teacher toured 49 of America’s 50 states, and their factory facilities did not look all that tremendous. And yet they can extract at once steel pipe so heavy that it must be carried on thirty-five large trucks. Seeing that, we can know how developed that nation’s industrial technology is.

And as for how much cement went into blocking that dam—they say enough cement went in to build, with plenty to spare, a great highway connecting from San Francisco in the West, crossing the central region, to Washington in the East.

Seeing such things, doing something on a large scale in Korea, or on a large scale in Japan, cannot even be compared—that is what I mean.

America Is a Blessed Nation

If you look at the highways throughout America, in city centers there are up to twelve lanes, but generally six. Driving along such highways, you pass almost entirely through virgin-forest regions. Wherever you go, you pass through virgin-forest regions. In Korea you cannot meet such virgin-forest regions however you try. You might meet one if you go into the deep valleys of Mount Baekdu, but I visited Mount Jiri and nearby mountains too, and there was no such virgin-forest region.

If you cut down and burn the trees in those virgin-forest regions and make farmland, it would become the finest fertile soil. In America, wherever you go, there are such virgin-forest regions. They cut such a virgin-forest region cleanly in two and laid a highway right down the middle. In our country, we are now building the Gyeongbu Expressway, but America does not do it the way our country does. They plant grass, without fail, on both sides of the expressway, wider than the width of the expressway itself.

So the width of the expressway, combining the road on which cars run and the grass planted to the left and right, becomes more than double. If you look at the grass planted there, it is truly fine. There is grass in Korea too, but American grass is finer. They planted such fine grass all along the sides of the expressway. And having planted it, they do not just leave it; when it grows to a certain point in spring, cars go in and mow it and trim it well. It is made so well that even if you rolled out of a car while driving, not a speck of dust would cling to you.

A nation’s cultural level can be known by looking at that nation’s road facilities.

Germany boasted of the Autobahn built just before World War II, but compared to America’s expressways, that is nothing. America, just from its roads, is thus high in cultural level and rich.

America’s population is 180 million, but wherever you go throughout America, you cannot feel it. Of course, in places like New York there are many high-rise buildings, but in other places it is not so. To go from one city to another, you must drive several hundred miles. Even so, it is hard to find a city.

If you go to the countryside, generally about five households live there, and they do all their farming using modern machinery. They do not use things like hoes.

Everything is mechanized. That is why, even if one person farms, he can produce several thousand seok or more. A single household holds such a large farm—a farm so large you cannot see its end.

That is why, though there are only four or five farms in a region, the crops produced in a year cannot be compared to Korea’s. Because there is so much left over, they scatter it into the Pacific, and they also do such games as taking it out and scattering it on mountain valleys or ridges for wild mountain animals like deer, which eat grain, to eat. Seeing such things, the nation called America is truly a blessed nation.

The land of Japan is nearly twice that of Korea, and 100 million people now live there. If all the people of the world lived as they do in Japan, all 3.2 billion people of the world could live in America with room to spare.

And that vast land has inexhaustible resources. In petroleum production alone, it accounts for one-fifth of the world’s petroleum production, and it has the world’s best iron-ore resources too. It is a nation with various resources by which it can be self-sufficient. After touring such a nation and comparing it with Korea, I came to think that Korea is indeed a lamentable place.

From America to South America, Europe, and all of Southeast Asia, I traveled everywhere and looked into it, and what the young people of every nation commonly wished for was to visit America once.

The Ways of America’s Youth Today

Comparing when I went to America in 1965 and when I went to America this year, 1969, there is one thing that has changed. The social system and the cultural system have not changed.

Then what has changed?

Even when I went in 1965, there were not so many hippies in America. I heard there were some hippies at a certain university, but to meet those hippies was quite hard. But this time, going about the streets, even walking twenty or thirty paces, there are such folk. Among the hippies there are all sorts of fellows. All their behavior is as they please. Whether or not anyone mocks them, they go this way and that about the streets in all sorts of forms, and when hungry they go anywhere and beg food and get by. And what they pursue is what the true form of human life is. I could feel that such folk had become far more numerous this time than four years ago.

The University of California, Berkeley, is a world-famous university. It is a world-class university that has produced as many as 82 Nobel laureates until now. And yet, if you go inside that campus, it is outrageous.

Some fellows hang from the tops of palm trees. I thought only male fellows did such things, but women do too. They do as they please. Forms like the cowboys in Western films are ordinary. There were even fellows wearing only underwear. Male and female students in such forms are doing all sorts of outrageous things inside the campus.

Then why did they become that way? They have no hope. Because they have risen to the world’s highest level in many fields, there is nothing in the world to envy. All the leading scholars are in America, and all the great financial magnates are in America. Because they have lived within such a cultural background sphere and have been steeped in such living habits, they feel no satisfaction there. That does not define the highest happiness of a human being. That is why unusual religions keep increasing.

This will become, more than anything, a fearful devil in determining America’s destiny hereafter—a devil more fearful than the atomic bomb. Therefore, how America processes this is the problem.

Now in America the young people are taking a hallucinogen called LSD. This drug, once taken, is said to feel like being in a dreamland. Opium, they say, makes one feel the world going in and out inside oneself, and the solar system going in and out inside one’s belly; and the hallucinogen too is said to be like that.

Young fellows take the hallucinogen to feel a momentary sensation, but there is still nothing remarkable. So now they do all sorts of games, saying, let us return to the primitive age. How to settle such a problem hereafter is the issue.

What I felt while traveling all over America is that I absolutely do not want to live in America. And in educating children too, America absolutely will not do. If you go along an American highway, the cars running are of the highest grade, such as cannot be seen in Korea.

For instance, when some company brings out a new car of the 1969 model, they all vie to buy that car. Even students compete to ride in that car. Unless you go about riding in such a car, no girlfriend or boyfriend to date arises—that is what I mean.

America’s Problem

Since things move that way, those who cannot do so, without fail, rebel—that is what I mean. Because it is in such an environment, on the one hand culture develops and science advances and people receive the benefits thereof, but on the other hand it has crossed into a sphere of the age favorable for a movement that eats away at America. That is why the communist party is now conducting large-scale propaganda within America.

If you think that because America retreats from the Vietnam War, the communist sphere within America will disappear, that is an absolutely mistaken thought. Even in broad daylight, in places like parks, the communists take up microphones and do communist propaganda. And they regard acts of terror as ordinary. America is now in a favorable environment for communists to infiltrate. President Nixon’s policy that America retreats from the Vietnam War was, of course, set up because there was some background circumstance in that nation; but carrying out that policy absolutely will not add to America—that is what I mean.

I asked a certain notable person whether, if America were isolated in the middle of the Pacific, it could defend itself, and he said it was in a position to be able to. But that is a thousand miles off. Now Cuba, right beside it, has gone communist. If Mexico too were to go communist, would a phenomenon repeating the Vietnam War not unfold? That is a problem that can be conceived of even by common sense. Just wait a few years. Such a strategy will surely come out—that is what I mean.

At that time, Cuba the island will not be the issue. It will surely come out centering on the continent, and if a war like the repeat of the Vietnam War unfolds, at that time what would America do?

Now those carrying out policy in America are anxious about America’s future. The people currently living in America are all steeped in individualism. The young generation of American society today is full of such thought—that is what I mean. How to break through that? This is the problem America must resolve hereafter. Centering on such actualities, America must prepare hereafter, on and on.

At present, if you go to the scenic places of the advanced nations of Europe—England, France, and nations like Germany and Italy, which took on a new system after World War II—you can see many beggars. When a nation has many beggars, that nation perishes.

But if you go to America’s parks and scenic places, there is no one going about alone. People are going about to stroll in pairs, but there is no one going about to beg for something. You cannot see one however you try. But in England many people are going about begging. France goes without saying, and in Italy too, if you go to places like parks, such people are swarming.

Seeing such things, one can gauge what a nation’s general standard of living is like. And by looking at a nation’s roads or its cities’ traffic order too, one can generally surmise that nation’s cultural level.

Until now, England played the role of vanguard in creating Western civilization, but now it envies America. Even asking the students, they all say they want to go to America. France too, and Germany too. They all envy America—that is what I mean.

But the America they envy is in that state, so what will become of the world’s young generation hereafter? This is a global problem. That is why the youth problem is now great.

God Will Work His Providence Centered on Eastern Thought

What did the Teacher feel while traveling all over the world?

What I felt while traveling to America and each nation is that I do not want to go and live in such nations. Also, I could feel in every field that our Korea has a national spirit second to no nation, and, as a unified, homogeneous people, has a unique cultural background that has never yielded to any nation.

If you look at the Korean people, generally their self-reliance and independence are not strong. Europeans and Americans are not so. However much a son of a millionaire, once he turns eighteen, his father does not pay his tuition. They rather regard paying tuition as shameful—that is what I mean. This is absolutely necessary for developing the individual and laying an independent ground, but it becomes an obstacle in inheriting tradition. It is hard to inherit that nation’s unique thought or to inherit patriotism. Everyone, centering on himself, keeps raising something new—that is what I mean.

If you travel all over the world, America has secured its place in almost every field. In whatever field of science, Americans sit in the world’s highest seat—that is what I mean. So however hard Europeans study and research, they receive no better treatment than rag-bundles. Strengthening independent notions and conducting education, they try to secure some highest seat within the American social sphere, but that Americans have already done it all—that is what I mean.

However much they do, it amounts to nothing. In the end, it becomes nothing more than following what others have done.

Those people’s educational method is to inject individual thought powerfully, centering on independent thought. As a result, when they hear some scholar’s theory, they do not absolutely comply, but all try to see it from a critical standpoint—that is what I mean. That is why they cannot inherit a unique traditional thought. This is a great cancer in America’s current educational system.

Seen from this point, how good a thought our Eastern thought is, one cannot know enough. In the East, until a child secures his place, he lives centered on his parents. In other words, until he becomes qualified to have a firm ground as a member of society, he does not leave his parents. In this respect, the historical background of the East’s family, social system, and ethical system differs from America’s.

This became a great obstacle in developing scientific civilization, but became an absolute ground in pursuing the completion of character. That is why, in family, social system, or human relationships, the East is on a higher level than Western society. This can be felt wherever you go.

Seen centering on such inner culture, we can plainly know that God cannot but work His providence centered on Eastern culture rather than Western culture.

Then there is one more thing I felt while touring the world. What is it?

Western civilization is Christian civilization, but at present America, adding a new scientific civilization to it, was rather in a position of rebutting Christian civilization—that is, being within the Christian civilizational sphere and yet rebutting Christian civilization. This is because of the ill that religion holds. Religion, centering on the standard of the old, bygone age and absolutizing it, permits no crevice whatever in the founding of a new culture. It wishes that standard to be the same always, whether today or a thousand years later. That does not suit a developing world. That is why those who have carried on a historical tradition until now centering on a religious background and those who, contacting new social currents, have come to have a new religious thought all split off in different directions.

As for how religion has been treated within America itself until now, even fifty years ago they absolutized Christianity’s unique thought. But from thirty or forty years ago this began to change.

Together with rapidly changing culture and social conditions, religion too ought to have been transformed to match the new currents, but because it stood in a position of failing to do so, it could not but become a problem. Touring the Arab nations of the Islamic cultural sphere, there too an air of new revolution was indeed sprouting.

Our Ideology

Then what must our Unification Church do hereafter?

This is the problem. Our church must set up, hereafter, a religious system centered on an ideology that can encompass even the new culture of after the 21st century, or the 30th century, the 100th century. Upon what ground to equip this is something the Teacher, who bears responsibility for our church, cannot but be anxious about—that is what I mean.

What is the traditional thought that has remained in Christianity until now? It is sacrificing oneself while doing good works. Christianity has, until now, established the tradition of achieving one’s purpose by sacrificing oneself. Meanwhile, placing hope in the future—that is, from a standpoint of beholding hope rather than accomplishing it—it has believed until now.

A person who holds hope necessarily remains through the historical course. But what we aim at is not a standard of hope but the completion of the substance of hope. And in what kind of place to set up such a standard and make it our traditional thought is an important problem.

For us, a time will come hereafter when, in some society or some world, we cannot but raise the beacon of revolution. We must, in preparation for that, prepare a framework that can surpass that age. Then with what will we prepare it? It is the family. It is a family centered on ideal love—that is what I mean. We absolutize this. This can be revolutionized by no social system in any age.

So centering on such a family, on the day we merely expound content by which it can contact the highest ideal content—that is, an ideal that can stand in for human history and surpass the phenomena of society—this will remain as an eternal ideology. Seeing such things, we can know that our Will will become the focal point of the issue in any historical age hereafter.

The ideal family we assert—in other words, the family of the ideal of creation centered on God—becomes a family that can stand in for history, a family that can stand in for the age, and a family that can stand in for the future—that is what I mean. History until now, and culture until now, were pursued centering on a future purpose. They formed culture from a standpoint of pursuit—that is what I mean.

In that world there will be various -isms and ideologies, and various theories; then in the age to come, what must be done with them?

Rather than pursuing centered on the future, one must make it so that the future pursues the past. One must make it so that one standard of the past can be absolutized. Without firmly laying such a ground, world unification is impossible. Do you understand what I mean?

How to set up that standard that will not change even after a thousand and ten thousand years?

If it is an -ism that stands upon a ground such that the people of a hundred million years later, however much they devote all sincerity and exert all their strength centering on one absolute standard of the past, can be said to fall short of reaching it, and yet can be pierced through with the conviction that they absolutely must go there—centering on that -ism, the world will be automatically unified.

Seen from this point, in the phenomenal world centered on the dialectical materialism of communism, there absolutely cannot be such a thing as unification. That, to unify, they unify through struggle, is itself a logical contradiction—that is what I mean. They place hope in the future and pursue unification, but by such a method they cannot realize a unified world.

Then what is the ideology that will become the historical core, the core of the age, and the core of the future?

In other words, what is the center of the world-ist ideology that, seen for history, can become the historical fruit; seen for the age, the center of the age; and seen for the future, the origin of the future? It is a true man and a true woman. Then what is the view of living of that true man and true woman? It is to live worthily for the sake of the world. Their loving each other is loving for the sake of the world, and their bearing sons and daughters is to make a motive by which they can love the world more.

Such an ideology is the ideology we now assert. You may not know this content in detail, but seen from the position of what I know, whether seen centering on all the horizontal, three-dimensional world or centering on the whole vertical world history, an automatic conclusion emerges that history absolutely must be explained by that standard—that is what I mean.

The Issue Is Us

Then, in seeking out the path of happiness, where must one place the standard of being happy and having succeeded?

In learning? In science? No. The heart is the issue. However much one holds the authority of a nation’s ruler, who can sway that nation at will, where lies the wellspring of that person’s happiness? It lies in the family. When one sings, more than anything, the peace of the family, and sings, more than anything, the happiness of the family, one is happiest.

Therefore, the authority of the family that I hold, the sense of family that I feel, and all the systems of the family cannot be had through anything else. They cannot be had through the academic side either. Everyone absolutizes it, and everyone tries to have it even by offering his own life. On the day we grip this firmly, we can move the world.

Seen from that viewpoint, in God’s providence, that Jesus is the bridegroom before humankind, and that one who believes in Jesus is the bride before him, is the highest standard, from the standpoint of heart, in the relative relationship. The Teacher felt such things while touring the various nations of the world.

We must become people who have formed such a family and build one nation, one world; and what kind of nation will we build? Building a nation like the nations in the present world will not do. We must build a world in which the love centered on the Creator, if the Creator, the Absolute Being, if the Absolute Being, and our horizontal family become one on the three-dimensional plane. We must strive eternally until not the individual but the family becomes one.

Such a movement is now unfolding in a faint form on the Korean peninsula in Asia, but when this, in weaving human history, secures one place in the past, present, and future, it will inevitably become a world-level event.

Then what will be the standard for the view of character of such an age?

The heart centered on God’s principle of creation must be the standard. And what it aims at must be worldwide. Yet it must not end as something worldwide. Communism has aimed at world conquest until now, but it has already split in two. This means it has already seen its end and fallen away—that is what I mean. It cannot vigorously run toward a world beyond that hereafter. The democratic world is likewise.

If there is Heaven, there will be earth; and if there are Heaven and earth, there will be a man and a woman who symbolize them. The heartistic standard by which these can become one on the three-dimensional plane is the family. This family, as an absolute standard for the purposed world, can break through any process.

There the ground of a new history, a new world, a new Cosmos is laid—that is what I mean. When we come to consider such things, the issue is us.

The Time to Recover What Was Lost

The communist world and the democratic world have collided now, have they not? But this is no more than a passing scene. From now on, there will be separation within them themselves.

Democracy is separated within democracy itself, and communism is separated within communism itself—that is what I mean. When those separated ones perish, they do not simply perish. Two must, without fail, collide.

Democracy, though the separated ones themselves collided with each other, has until now asserted peace. And the age of fighting to make the world one’s own, each trying to make the world its own centered on its own nation, has now passed.

But the communists are not so. Because they try to make the world their own centered on themselves, in the end they try to struggle centering on the world. A process of struggle remains—that is what I mean. Because, in the process of world conquest, they hold an ideological consciousness of centering on themselves; as long as that ideology remains, they struggle facing the world. Then, when the time comes that they are separated within themselves and fight among themselves, they perish. On the day Communist China and the Soviet Union collide head-on, they perish—that is what I mean. On the day that comes about, the world becomes ours.

Today the world cannot determine the direction of culture, the direction of world currents.

Does it move by the political theory some scholar asserts?

It is not that either. Does it move centering on some ideology? It is not that either. Going out into the world seeking, centered on some view, in the end everything was lost—that is what I mean. A nation like America, since individualism is rampant, lost even parents, lost even wives, lost even children. Having thus lost everything, what must be done? One must recover them again. Now it has entered a stage where such a movement will arise.

God’s providence is subtle. In the end, after losing everything and seeking, they come to realize that what was lost is more precious than what they now hold—that is what I mean. At that time they turn back again.

Seen concerning God’s Will, who set up such an age in the world and chose our people, at one corner of Asia, as the chosen people, we are not a people that will despair. We, who have come to know such a background tie, must, matching a vigorous step to greet a tomorrow brimming with hope, step forth bearing the flag of the creation of a new history. A majestic age in which we can do so has come before us.

What will you become hereafter?

Will you get ahead in the world and become a doctor of scholarship? What good is it to become a doctor of scholarship? Is the purpose of a human being accomplished by that? It is not so. You must, hereafter, form an exemplary family. For the Kingdom of Heaven to be formed, there must be a people; for a people to be formed, there must be a clan. And for a clan to be formed, there must be a family; for a family to be formed, there must be an individual.

Religion until now has come forth centering on the individual. There was no religion centering on the family—that is what I mean. The founding of a nation, the founding of a world, unfolds from the family.

From this viewpoint, our Unification Church can be seen to have stepped forth bearing a new value that is not in any historical age. Therefore, we who were born in Korea do not need to envy foreigners. There is no need to look at anyone and envy them—that is what I mean.

Only by measuring one’s height can one know how tall one is; and only by comparing strength can one know how strong one is, is that not so? However great a nation, it does not end there. When the constituent members of a small nation are stronger and more tempered than a great nation, the great nation is not the issue.

That Which Can Govern People

Our Korean people are a people blessed in every field.

First, it received natural endowments—that is what I mean. You too have studied at university until now, but when you did not know the Will, many of you probably thought, “Why was I born in this wretched nation!” being born a Korean. But do not worry. Being born in this nation of Korea is being born well. The hair is jet-black, the face is dark, and the eyes are only two-thirds of a Westerner’s.

Until now, people with big eyes have governed the world’s culture. But from now on, a time comes when people with small eyes govern the world—that is what I mean. Until now the tall have governed, but hereafter the short will govern. Such is the principle of Heaven and earth.

Until now the wealthy have governed. Hereafter those without money will govern. You may wonder how those without money can govern the wealthy, but they can. They can govern with ideology. What is it that can govern money? It is not power. With power, one cannot govern money eternally. Only by governing money with ideology can one govern it eternally. Such a thoroughgoing ideology is in Asia.

Let me give a simple example. Religion asserts the spirit, does it not? Those who assert the spirit must disregard matter.

If one values both matter and spirit, one perishes. Even in walking, the right foot must go out and then the left foot; not that, going out together because both are needed, will not do. To take both matter and spirit at once, saying both matter and spirit are needed, will not do—that is what I mean.

Then for us, is money first needed, or becoming a person first needed?

Becoming a person is first needed. Becoming a person is determined by the ideology that person holds. What kind of world that person is in contact with, and what kind of person he keeps as a friend, reveals that person’s ideology. When we say someone is excellent, by what do we say so? We say so by looking at that person’s friends. We say so by looking at what kind of person he is a friend of and what level of person he keeps company with—that is, what kind of person he forms ties with and lives among—that is what I mean.

With money one cannot govern people. When a wealthy person tries to govern with money, anyone can strike him. Anyone can look down on him. “You rascal, if I had money too I would be better than you,” they say—that is what I mean.

But before a thinker like Jesus or Confucius, is there anyone who says, “You rascal, I am better than you”?

If one governs with money, one can be looked down on any amount, saying, “What did you do to earn that money?” But a person of character cannot be doubted however one tries. Even seeing this and that roughly, one can know that spirit comes before money. Spirit comes before the body—that is what I mean.

Then what must religion value?

Must it value the body, or must it value the spirit? It must value the spirit. In valuing, to what degree must it value? Valuing it about halfway will not do. It must be valued one hundred percent, absolutely. Even in devoting sincerity, one must devote it to the death.

That Jesus is excellent can be known even from his praying in the Garden of Gethsemane, “Abba, Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt.” That is simple content. Anyone can say it a thousand or ten thousand times in words—that is what I mean. You know those words too, do you not? Can you do that too?

If you know it and cannot do it, that is the same as not knowing it. Such a person, even if there were ten million of them, is of no use.

A person must absolutize the spirit. To what degree must one absolutize it? One must absolutize it to the degree of laying down one’s life. Not for one age only, but to the degree that, even were one to die and awaken a thousand times, one could kill that life again. Only by doing so can one cross over, on the spiritual side, to God’s standard.

The Terminus of Western Civilization

That is why those who believe in religion and pursue religious thought go forward, casting off all material problems.

If a person going to enter the mountains to practice asceticism has prepared money in a wardrobe and takes it along, he cannot become a person of the Way. He must go casting off everything. He must go casting off everything, even his own self. The path of the Way is a path of going, casting off everything. You must know this.

A nation that reveres religion casts off all material things. That is why, in the historical age, a nation that worships gods is poor. Even now, if you look at the natives of a nation like Taiwan, what do they all do? They just pick and eat bananas and dance and, in their own way, worship gods. Thus, those who believe in religion generally sacrifice themselves and strive for the completion of individual character. Centering on religion, they cast off matter.

Considering the East and the West, on which side can spiritual culture develop more deeply? The East. On what grounds can this be said? Because the East lives more poorly than the West.

Which was first in founding culture?

The East was first. The creation of culture began first in the East—so why does the West live better? The East’s thought approached not the material world but the spiritual world, the world of spirit. As a result, it settled and cast off all matter—that is what I mean. Who took what was thus cast off? The thieves took it all. All of you, what kind of people gathered to form a nation like England? It is a nation formed by pirates gathering. But because, in God’s providence, there was a necessity to manage things even that way, He entrusted that nation to them and had them develop it.

Therefore, where must material civilization now go seeking?

It began in the Western camp, and if it enters the West again, the world perishes—that is what I mean. Western civilization has no God or anything. Then where must the final terminus of Western civilization be? Matter must surrender completely before spirit. The body must surrender completely before the mind—that is what I mean. Even considering the culture of East and West, on the day the East, the sphere of spiritual culture, settles and secures its place centering on that coordinate, Western civilization must surrender completely to it.

At the crossing from the latter half of the 20th century to the 21st century, a time comes when Westerners, not knowing Asia’s spiritual civilization, cannot be treated as human—that is what I mean. That is why a man like Toynbee expounded the last road of Western civilization. In the end, he said that, without a cultural origin and a new religious ground that can unify Christianity centering on Eastern culture and Eastern civilization, the world cannot be settled. The fact is so.

Then which nation of the East will it be?

Which nation put up a large signboard long ago in the East? China, was it not? But now China has become a communist nation. Next is India. What is in India? In India there are things like yoga and such. This is emerging as a great issue in American society. Now in India some spiritual movement or religious thought, especially Buddhist thought, is showing considerable prominence. But it does not suit the sense of the present age.

Next there is Japan, but Japan is not a religious nation. It is a nation of mixed religions. It has not held a unified religious traditional thought with a background by which it can stand shoulder to shoulder before world currents—that is what I mean.

Seeing such things, hereafter our Republic of Korea will become the issue. Now our nation cannot but collide, however it tries not to, with a historical current in which it can found a new culture on the ground of Christian culture and Eastern thought. Such a historical current is approaching before us.

We must fix our gaze on this present moment. And we must know how important this moment in which we are placed is.

Korea, Blessed with Natural Endowments

Then where must Western civilization go and unwrap its bundle?

Must it unwrap it before the wealthy? No. Where will be the final terminus at which, together with world currents, the civilization of the family settles? It is our nation. It is our nation alone—that is what I mean. Korea received many such natural endowments. It received many natural endowments given by Heaven. So it is set to live well.

If you go to a nation like Italy and look at the mountains, they are almost all marble. Italian marble is famous, is it not? Looking at such mountains, one is put off. It is mottled, like layered rice cake stuck on. Also, if you go to the ruins of a fortress in Rome, they have dug open what were once earthen caves. The kiln-fired bricks are reddish and not good to look at. But Korea, even seen centering on topographical conditions, is a nation good to live in. Moreover, its climate cannot be compared with any nation in the world.

To be good to live in, the climate must first be good, must it not?

Is that not so? All of you, would it be good or bad if it rained today? If it rains, one’s mood is spoiled. To be good to live in, the weather must first be good. Even for a person’s face, is a face with a knitted brow good to look at, or a bright and forceful face?

Of course, a forceful person is good, is he not? When one sees shoulders spread and a plump build, anyone wants to come, take hold, and grow close, and likes it.

Korea is a small nation. Small, but it is a nation good enough to be a fitting date spot for an only daughter of five generations, tenderly raised in a deep inner room, and her bridegroom to meet and visit—the bridegroom-to-be sought and sought until at last found. When bride and groom first meet, would they go to a tearoom? They seek a date spot. Korea is a splendid enough nation to visit at such a time.

I lived in Japan, but Japan is humid and sticky. It is the same if you go somewhere like Taiwan. Hong Kong and mainland China are the same. I toured all the nations of Southeast Asia—Thailand, the Philippines, and so on—but there was no nation as good as the Republic of Korea.

How good a place to live is the Republic of Korea, this nation called Korea?

On spring days one’s body is sometimes languid, is it not? When one’s body is thus tired and languid, how refreshing it is to sleep and rise, kick off the blanket, step right out, open the door, and breathe the clear air! And how is the taste of the wind that blows softly into one’s very breast before sunrise? It is truly exquisite. And how superb is the taste of kalguksu noodles in midsummer!

The Republic of Korea’s winter is weather of three cold days and four warm days. Here the number three and the number four are numbers that fit exactly, in Principle terms. Three plus four is the number seven, and that is the number of completion. Why, of all things, three cold and four warm? Who could have made it so? Korea, in the process of creation, turns centering on the number seven, the number of completion—that is what I mean.

If you go about the mountains, wherever you go it is all villa country. If you go to a nation like Switzerland in Europe, the mountains are so rugged there is nowhere to build a house. Who would climb up to a place like the top of the Alps and build a house? How hard it would be to climb up! Even so, it is marvelous to see them, having laid roads and built houses and lived there through tremendous hardship.

Korea is a good nation. Our Korea, however high a mountain, can have a splendid villa built on its top. So if you build a splendid villa on such a mountaintop and go about by helicopter, it would be like playing the game of the immortals. There is a saying, is there not, that absorbed in the immortals’ game, one does not notice the axe handle rotting? Korea has, hereafter, a natural environment where one can play such a game—that is what I mean.

Korea, with Its Good Water

And in Korea there is natural water everywhere. In some nations they say they make artificial pipes and draw water to drink through those pipes, but in Korea there is no need for that. There is no need for waterworks or anything. Waterworks made by nature, made by God’s harmony, are well installed everywhere. Wherever you go, if you want to drink water, you can just lie down flat and drink, gulp, gulp.

When I went to Europe, the price of a glass of water was higher than the price of soda. There, they put water in bottles and sell it. I am a person who likes cold water. I dislike artificial drinks. Because Koreans have the habit of drinking cold water well, even in Europe I drank cold water as I pleased. They said if you drink tap water, something happens, so you should drink soda water and such, but I said never mind and drank cold water. It was that I would not drink water sold and carried about in plastic bags. They said if you drink tap water, stones form in the liver or something?

Why is that? Because the water quality of that nation is not good, the waterworks office uses many chemicals to disinfect it, and when that settles, if you look at the bottom, it is white.

For a person, if the air is good and the water is good, that is enough. What are the three most important elements in a person’s health? First is air, second is water, third is soil. There are only these three. If the air is good, the water is good, and the mountains are good, that is all.

There is a saying, Samsu-Gapsan, is there not?

Samsu and Gapsan were battlegrounds long ago, but for the people of Pyeongan Province they were good places of refuge. They were the safest places for people of Pyeongan Province to flee to. When you all go somewhere to play, do you play on a sandy field like a desert? If you play in such a place, after just three hours you grow languid and collapse. That is why people try to go seeking places with good water and good air, with nature behind them.

Thus, of the absolute factors of natural endowment, if the air is good, the water is good, and the mountains are good, that is enough. On the way back to Seoul after being at the Cheongpyeong Training Center, the moment you cross the Mangu Pass, you feel stifled. Having stayed a while at Cheongpyeong, you know it at once. It becomes stifling immediately—that is what I mean.

And when you go to the church and eat, somehow the side dishes are so tasteless. It is not that the people at the church did not devote sincerity.

If you take those same side dishes to Cheongpyeong and eat them, they are very tasty. You eat them beating time with your chopsticks. Why is this? Think about it. Why is it? Because air absolutely influences the digestion of food. That is why patients with lung disease or some internal illness are, without fail, sent to recuperate in a place with good air.

If you go somewhere like America and look at the scenery, it is utterly bland. Like Americans, it is big but bland and without flair—that is what I mean. I visited Niagara Falls too, but if you lived there just a day or two, your head would fall off.

Such a place is a place much advertised, so it is a place worth seeing once as you pass by with your eyes shut tight, but not a place that makes you want to live there. However famous a place, when you tour it, it is like a fat, flirtatious woman wrapped around in a skirt—that is what I mean.

Even touring about that way, Korea’s scenery is a world-class marvel. If you go to Korea’s Mount Seorak, it is a world-class marvel. Mount Geumgang and Mount Seorak, being mountains among mountains, go without saying, but other places are the same. But if you go to the East Coast side, there is one defect there.

What is it?

Since it is a cold region, people all cut down the trees to make fires and left only bare mountains without trees. But if you just clothe them well, they become first-rate handsome men and beauties—that is what I mean. That is why our land is called geumsu gangsan (금수강산). What does this phrase geumsu gangsan mean? It means rivers and mountains embroidered on silk. The fact is so.

Koreans are a revelatory people. How can we know that Koreans are a revelatory people? As one example, there is an expression in Korean, “plucked and ate someone,” and that fits exactly with the biblical saying, “plucked and ate the fruit of good and evil and fell.” It is a revelatory expression—that is what I mean. And Koreans say they are dying even when glad, and say they are dying even when they are dying. Even when there is a joyful thing, they say, “Oh, I am so glad I could die.” When they are glad, why say dying rather than good? Also, dying of heat, dying of hunger, dying of deliciousness…. It is all dying. Koreans are forever dying—that is what I mean.

The Korean People Are a Revelatory People

Because Koreans have thus received an education of dying, they are people versed in dying. An education of dying, an education that teaches the way to die well, is the essence of the education of the Way. Just these two comparisons are apt, are they not? I would like to talk more, but there is no time to speak.

It is so even looking at side dishes. If you look at Westerners’ side dishes, they bring even spinach whole and eat it. And they cook dishes bland, in a single kind. But our Korean food achieves the harmony of yin and yang. It is spicy and salty, harmonized well. And the one spoon symbolizes God, and the two chopsticks symbolize Adam and Eve, in the end revealing the Three Position Foundation. Is that not so? (Yes.)

And if you look at the names of Korea’s regions, the name itself reveals the content of that region. If you look at scenic places or places with good names, this name itself is like the topography of that place—that is what I mean. If it is Crane Village, it is a village with many cranes; if it is Gold Village, it is a village where gold is found—that is what I mean. Region names were made to suit the natural scenery and that locale.

And all those names were made with the harmony of yin and yang. What is your hometown’s name like? Think about it once. If a region’s name is bad, everyone tries to change it. If you look at village names, they are generally good. The Teacher’s hometown name is not bad either. It is Deokseong-dong, Deoksan-myeon, Jeongju County, is it not? Now it has changed to Deogeon-myeon, but it is splendid—that is what I mean. That does not mean I will interpret the name.

Koreans are people not found in the world. They are a people more concerned with fortune than the people of any nation. Is that not so? While saying they are dying miserably, they scheme to live more than anyone. Even assemblymen go to fortune-tellers and ask, “Is my fortune good or not?” As far as I know, there is not one fellow who does not do so. In chasing after fortune, they are a throng that yields to no one. This may be an extreme example, but generally that is how Koreans are—that is what I mean.

The Korean people, having received more endowments than any people, hold a superior background that no people holds. People born with such a background cannot be despised. But though superior, they have not yet secured their place.

We call our history a five-thousand-year history, do we not?

Five-thousand-year history—it is long indeed. Then during this long, long five-thousand-year history, what did we do? What did we do is what I mean. Even nowadays, if you ride the Gyeongbu Line and look at the houses, they are still three-room thatched huts. Some say a three-room thatched hut is good, but oh, one is put off. Even another nation’s pigsty is better than that—that is what I mean. Some foreign traveler said Korea’s pig-raising seemed truly developed, and that was said seeing the thatched houses. Seeing Korea’s thatched houses, he thought they were all pigsties (豚舍). This is unpleasant beyond compare.

This nation with five-thousand years of history, half-of-ten-thousand years of history—why is it so? What is there to boast of? There is nothing. But there is something to boast of. Korea is a small nation. What shall I call it? Shall I say it is like a small mole stuck in the middle of a face (面上)? Would a beauty with this mole feel good or bad each time she puts on makeup? She would feel bad. To pluck this off would not be hard. If she just endures a moment’s pain, she can remove it.

Look at Korea on the map of Asia. It is truly well-shaped. But, unpleasantly, it is far too small. If other nations had tried to remove our small nation as one removes a mole stuck on a face, it would have vanished thousands of years ago; yet even now, five thousand years later, its seed remains. It has not become an antique sitting in a museum but has remained until now, holding a historical culture, doing this and that—that is what I mean.

Why could the many nations not eat up and remove our small Korea? It is because the Korean people are clever-headed. That is why it has remained until now. I think so. Of course, it is not that there was no wretched history in our history. Each time it was pressed by foreign powers, it had to do all sorts of games to repel that. To do so, one had to become a jack-of-all-trades. Sometimes a man had to become a woman, and a woman a man. To do so, one could not sort out the matters befalling one and handle them front and back.

But one thing is certain: the Korean people remained. On Hokkaido in Japan live the Ainu, and they are fewer than the Korean people. The Ainu have already all been Japanized. China too is a nation formed by many peoples joining together. Only the Korean people remained. Still, because they are clever-headed, they remained this way—that is what I mean. Let us interpret it that way. Isn’t your mind more at ease interpreting it that way? Rather than “Our ancestors, these wretched ancestors,” saying “Our ancestors did well. Thank you for not selling off the nation and leaving it to us” makes your mind more at ease even when you sleep—that is what I mean. In fact, it has remained until now because they were clever-headed. Isn’t that so?

The Korean People Whom God Has Protected

Then, having remained that way, what do we do?

Let us start a great venture, once and grandly, in order to live splendidly centered on this good natural, native background. The Korean people are a people with the head to do so. Then why have the Korean people lived poorly until now? Because if they had lived well, they would have been robbed by ruffians. Do you understand? If they had lived well, they would have been robbed by ruffians. If ruffians did not strike, Heaven was set to strike—that is what I mean.

Seen about providential content, our people have, as the words of the national anthem say, “God protect [our land],” come this far until now. Our Baedal people liked to wear white clothes, and that means Korea was always a house of mourning. The fact is so. The history of the Korean people was a history of a house of mourning. Is history not so? I see it that way. But in being loyal to the nation and attending God, it yielded to no people. That is why a time when Heaven guards this nation and this people will surely come. Who is the first standard-bearer to greet that time? It is precisely us.

We have natural endowments, endowments indeed, but hereafter, centering on such a historical background, we must found one culture that can resound throughout the world. What is the death-throes phenomenon of Western culture that is now appearing, preparing? It is paving the path we are to go.

The content of my prayer before the White House was, let us see twenty years from now. Do you understand what I mean? Even twenty years ago, when I left Japan, I left saying, “Let us see twenty years from now. Today I am pressed and watched by the Japanese emperor and the Japanese imperialists, but on the day twenty years pass, through the young people of your nation I will carry out what the emperor could not do.”

Then, twenty years later, I went to Japan and gathered the young people. The young people of our Unification Church in Japan are considerably outstanding. They are all a smart lot. But you who attend university, look, however I see it, like people who just woke from sleep. They look like people resting briefly in the midst of fighting. Just seeing them, that is the feeling—that is what I mean.

When, in the midst of fierce battle, one shouts, “Hey! We have taken the first hill, we have captured it. Next, total charge to the second hill. Assemble!” they look like people who assembled, saying, “Yes!” But you look like faces that would flatly refuse even such a command. Even if you feel bad, there is nothing to be done. What can I do if that is how it looks to my eyes? Do you feel bad, or good? Why do you bow your heads while saying you feel bad? Even if you feel bad, there is nothing to be done.

When the Teacher went to Japan then and gathered people, he asked, “Whom in the world do you respect most? Do you respect Prime Minister Sato more, or the Teacher more?” Then it is set that they say the Teacher is higher. Even if the Teacher dislikes hearing it, it is set to be so. People who have come here for the first time may dislike hearing it. Is there anyone who came for the first time? Also, when I asked them, “When you marry next time, will you marry a Japanese or a Korean?”, though they could not say it in Korean, they answered, “Kankoku no hito da” (a Korean person). They say they will marry a Korean—that is what I mean. What about you? Will you marry a Japanese? You must play relatively, must you not? Even in living, when one calls, “Dear!”, the other must answer, “Dear!” relatively, must one not? Only then are both good—that is what I mean. Those people who thus say they will come to Korea—all of you, what will you do with them? Will you receive them? (Yes.) Since it is so anyway, how splendid it is to say, “Of course, gladly.”

The Flair of the World of the Way

So do not grieve at being born a Korean—that is what I mean. Do you understand? (Yes.) You now each hold many dreams of your own. Shall I build a stone wall? What wall shall I build? The Teacher too had many dreams. He is a person who planted a knife and resolved not to live without earning three or more degrees. The Teacher’s character is such that he will neither teach anyone nor speak until he earns three or more degrees.

Then what will you do hereafter?

With that name, how will you adorn the last road of your life? Will you receive a mere professor’s title at a university and, inhaling chalk dust, live somehow and die? Then it ends with that. How much have you thought about such a problem?

The Teacher yields to no one even in making money. The Teacher has little interest in political matters, but when I say I have interest hereafter, I can hook that too. The Teacher is a person who has, until now, carried out the game of hooking even Satan. Being a person with a history of receiving surrender from Satan, riding the prince of the invisible world astride, could I not hook one such thing?

Nowadays people are saying, “A certain Moon is doing this because he intends to become president hereafter,” but is the president of the Republic of Korea a big thing? Such a thing I do not do—that is what I mean. Though I look like this, I am a person who went to America, met President Eisenhower, and pinned him down. When I asked, “Were you around in 1953?”, he said yes, so I laid out the whole situation front and back and told him that concluding the armistice in the Korean War was a mistake.

What good is being president?

It all just flows away. How many people would offer their lives for the president? Even if they offered their lives, they would do so only after calculating, centering on that foothold, that a tidy profit would come out for their own future, that their pockets would fill up—that is what I mean. But there are many who say they will die for the Teacher. Can you die too? (Yes.)

Is it now night or day? What time is it? What is the date today? (October 3.) October 3 is a good day, then. What do I mean? (It is National Foundation Day.) What festival did you say? A day for dredging a ditch? So do you have the confidence to die for the Teacher? (Yes.) If you die, nothing remains. There will not even be broth left, but is that still fine? (Yes.) This is the flair of the world of the Way.

When one must not speak, one must have the courage to have one’s fingernails pulled even if they pull the fingernails. Since you are a lot who say you will die for the Teacher, that much is fine, is it not? Having one fingernail pulled is fine, is it not? (Yes.) When it is said, let us pull one person’s fingernail as representative on behalf of a hundred; if there is someone who will put out a hand, will you put out your hand once? Everyone’s hands go behind them.

Hereafter, in governing the world, laughter will not do. In connecting the world’s culture hereafter, laughter and song will not do. Hereafter, the world’s friendly relations will not do with ordinary world currents like today’s. It is woven through the crossroads of environment. You must know this. To harmonize the world’s cultures into one culture, one must pass through the crossroads of life. A loyal subject of some nation must, sacrificing himself on behalf of his own nation, set up a tradition by which the other nation can surrender to this side’s culture—that is what I mean.

One Standard by Which Unity Can Transcend the Enemy

You who must go centering on our ideology must set the direction of the wheel that must run and fully carry out your mission in each field. In going forward bearing such a mission, there is, without fail, a crossroads. There you must have the conviction to fully carry out your mission even by offering your life. The Teacher himself is the same. It is so even now.

If the cause is Heaven, the result too must be Heaven, and to keep that, and to shorten that distance, one must pay a price of sacrifice in proportion to it. Without that, one cannot go around and cross over it.

For the Teacher to occupy America, with what must it be done?

With money it will not do. With any power of science it will not do. On July 21 recently, Apollo 11 landed on the moon; all of you, did you watch TV? In that moment, three billion people of the world gathered all their nerves and became one. There has never been a time in history when humankind became one that way except then. However great a world war, however much of the world one might ruin—two-thirds of the world—by dropping some atomic bomb, one could not be unified that way.

In that moment, even the enemy communist world poured all its nerves into it. In the moment Apollo 11 landed on the moon, even the communist lot, even the highest cadres of the Soviet Union, forgetting themselves, would sooner have prayed in their hearts for success than wished for failure. Think about it—in the world of one’s true mind, it is set to be so.

Seeing this, the Teacher felt that one standard by which unity can transcend the enemy can be set up. Centering on our ideology, at what time and how shall we make a world that can process it into an eternal motive of life, a wellspring of power? Let us all think about it together. It is a possible thing.

Think about what would happen on the day there emerges an -ism or ideology by which, if you pull one rope, that rope can be pulled even to those mountain regions, can be pulled even to that sea—an -ism by which the minds of the world’s people can all be pulled, east if east, west if west, south if south, north if north, up if up, down if down, thus in all directions, transcending space and time. That day will become the best, finest day in history. The Teacher thinks such a day will come.

All of you, do the people of the world say there is a God, or that there is not? They say there is not. Do you think there is, or that there is not? (We think there is.) If you enter a place where lightning strikes and the ground splits, will you say, “Oh, I really do not know”?Have you seen God? Does He really exist? Answer as if you feel it. (He exists.)

If God exists, you see. When they say there is no God, and God in fact exists and lifts the earth right up and pulls the sky right down, and if Heaven and earth thus go up and down just twice, what would become of the world? Going up, “God have mercy”; coming down, “God have mercy,” they would say. Would they, or would they not?

Also, if a cataclysm of Heaven and earth arose, and God appeared in the world so that all the people of the whole cosmos could see, and held a feast, what would happen? “They say God is holding a feast. Who could God’s bride be?” they would say, making a great fuss and flocking together. Would they want to see God’s bride, or not? Even if told not to look, all the people would flock together to look. Even children, throwing tantrums, would climb up out of their mothers’ arms, saying, “Me too, me too.” It is set to be so. Next, if God married and bore a son, and if that son appeared here today, would you want to see him, or not want to see him? What about you? (We want to see him.)

In the end, all the problems of the human world cannot be resolved by humans alone—that is what I mean. Just one Apollo 11, the world’s humankind watched with nerves on edge, breathlessly; but rather than something so nerve-racking, we must realize one moment in history when we can laugh joyfully and splendidly. What sort of time is such a time? It is the time when all the problems about God of which I speak are resolved. Then, to resolve such a problem, what must be done?

You must know the fact that one must pay more sacrifice than the price of sacrifice paid for that work, up to the launching of Apollo 11, which the minds of all the world’s humankind became one and watched.

The Rails That Build a New Cultural World

Between launching Apollo 11 and, as I said before, seeing God hold a feast, which would be easier? Would launching Apollo be easier, or seeing God hold a feast be easier? Launching Apollo is easier—that is what I mean.

Then what kind of people are we, seeking to do what?

We are people seeking to make God hold a feast once. Because I said that word first, I, first of all, will become one who can do so. To live at least with such a mind is us. What, believe in Jesus and go to heaven? Whether one goes to heaven or to the underworld, how does one know? One must go and see to know.

When I went to America, the Teacher went before the White House and resolved, “Let us see twenty years from now.” With only one fist, on what did I rely to say so? But from now on, I will prepare step by step. As the first campaign, I intend to lay the ground in Korea and Japan. When this crosses into the second-campaign stage, then I go to America. For the time being, though you do not know it well, now in America they are concentrating on laying the domestic ground.

Until now, Westerners have regarded the nation called Korea, at one corner of Asia, like trash. There is an ideological background that can present the issues in building a truly new cultural world in this land of Korea. Here we must, centering on the heart, cross beyond the historical age toward a new world that no one has found, and thereby prepare an absolute origin that no future world can deny. Let us, centering on this Korean peninsula, roll forward riding on your backs. To do so, from now on you must become rails.

Do you have the confidence to become rails?

Do you have the confidence to become rails that can endure being rolled over and slipped on a thousand and ten thousand times? (Yes.) If you have the confidence, let us try it once. Women, do you have the confidence? (Yes.)

All of you, what will you do when you graduate from university?

Will you become a salaried worker earning 20,000 won? That is a trifling thing, not even enough to blow one’s nose with. So will you become a salaried worker earning 20,000 won, sold for those few tens of thousands, and become a slave-fellow? Those who will become salaried workers, raise your hands. Then those who say they will not, raise your hands. What is this? If it is neither this nor that, what will you do? If you will not be a salaried worker, what will you do? If you will not become a salaried worker, you must play the master, must you not? You must play the master.

Now I have cut off all such thoughts, but long ago I thought there was nothing I could not do. And the fact was so. Whether track and field or any sport, there was nothing I could not do. Whatever I did, there was nothing I did not place within the top three. My physical strength was not behind anyone’s, and it was so whatever I did. On the day I set my hand to some work, I am a person who dislikes even second place. I most dislike following what others have done.

That is why, even looking at literary books such as novels, if there is a good noun there, I erase it clean with a pencil. “You rascal, using it before I write it…,” I say. Even without reading novels, I can sit three hundred and sixty days and write a full-length novel every day. Do you understand what I mean?

When the Teacher used to enter places like prison, he was an expert at growing close with the cell boss. With just a few words, we grew close at once. And sitting right down and analyzing the psychology of each person who had come in, when I said, “Ah, this person’s face is shaped so, so he will turn out this way; that person’s face is shaped so, so he will turn out that way,” they acknowledged it even while disliking it.

When the Teacher speaks, at first you do not know what it is and take no interest, but as I talk more and more interestingly, interest arises, and you even forget to eat. If a spiritual wavelength is matched here, one’s eyes turn over backward. That is why the rumor arose that he mesmerizes people and such. To that degree, in the Teacher’s talk there is a certain something with a wavelength broad, if you call it broad, and high, if you call it high, on the three-dimensional plane rather than the horizontal plane.

The Boldness to Do Great Work

Our Principle too—who taught it?

How did it come about? God taught it all. That is why anyone can receive it. If you pray before God and match the spiritual wavelength exactly, you can receive it all—that is what I mean.

You probably do not know that there were countless times when God was together with us. Now I ride about in cars too and hear it said that in the Republic of Korea I would envy no one, but long ago, when I was hungry, God fed me. Out of nowhere a woman in white clothes would appear on the street, and if it was evening, she would prepare an evening meal. It was forlorn. If one had done wrong at that time, it would have been a grave matter. But when I said I was so-and-so, they could do nothing. I had much such history.

You now follow the Teacher about and say you attend our church, but you are all firmly blocked. The north gate is blocked, the south gate is blocked, the east gate is blocked, the west gate is blocked—all blocked. With east, west, south, and north all thus blocked, it is hard to follow. You are still in such a state.

You must clearly know your own position. In other words, you must clearly know the relationship. You must clearly know the relationship—whose son you are. And there must be an iron-firm conviction that no one can deny that relationship. For that, you must temper yourselves much.

There are people newly come here too, are there not?

All sorts of odds and ends have probably gathered. You must have the boldness to say, “Go ahead and try,” even if someone were to strip off your shell and, like a fish, pickle you in soy sauce, pickle you in salt, and grill and eat you. Only then can you do great work hereafter. Only then, having met odds and ends, do I not feel bad. To keep from feeling bad even going with you, I cannot leave you alone. I must comb you all out, turn you over, squeeze you in, strip you, pierce you, and rub you to remake you. Is that still fine? (Yes.) “Oh, what kind of talk is that?

Eat us up, you say?”—you may say, but eat you I will. I went to the mountain valleys of Gangwon Province and cut a pig’s throat and sucked its blood too. I did the same with a roe deer. I practiced it all. If the Will is accomplished, what would I not do?

You now say you follow the Teacher about, but many mere patch-menders just follow along suitably. Do you know what a patch-mender is? It is a person used only when there is nothing, from what is left over after use. Better to die than to be born a fellow and do such a thing, is it not? But you are all patch-menders. That is why I am now giving you an education to remake you.

Now the Japanese are making a fuss to meet a certain Moon of the Republic of Korea. But I said, “If you would meet me, come out holding the same ideology as I do. Until then, I will not meet you. I will not meet, and I will do it with ability.” Even now I am carrying out such a strategy.

You, as young people of the university district, do not become a rabble pushed about or a troublesome trash-lot. Even sitting quietly, you must become a lot the environment cannot ignore.

When I was in prison, without speaking, I mobilized the spirit world and subdued the enemy. You too must lay a ground of ability by which you can thus thoroughly subdue the enemy.

If the ground of conviction that evil must, without fail, surrender to good is not established, and you cannot present the problems of that environment, you cannot become the central being in that environment. Because there is such a principle, you must know your own limit line well.

Seen centering on the fortune of Heaven and earth, in the course of the providence of Restoration, a time will come when, in America, America cannot settle things by itself. That is why I went before the American White House and prayed. I prayed, thinking I would not end as a mere passing traveler of the Republic of Korea, but would set up some other foothold and go.

For that, many personnel are needed. Personnel are needed who can say it is fine even if their backs are struck, their cheeks slapped, their heads trodden. Do you like that, or dislike it? (We like it.) Do the young ladies like it too? Is it still fine? (Yes.) Where are you from? You are from Jeolla Province, are you not? (Yes.)

There was a tall fellow over there a moment ago; how bad would he feel if I set him up with a small woman? At any rate, if I start telling such stories there is no end. The first act is not even over yet. But let us conclude here. All of you, is it tedious? Is it tedious? (It is not tedious.) Is it not tedious? (Yes.) Then it is good. (We are satisfied.) My coming here has been worthwhile.

Let Us Be Mobilized as Warriors of the Creation of a New Culture

Today the Teacher rose at 3:30 in the morning, washed his face, and started the day. These days, when I watch the river at Cheongpyeong, since the weather has suddenly grown cold, vapor rises from the river, and it is very fine to see. Sitting by the riverside, I fished too, like Jiang Taigong angling for the years. My fishing this way is not to catch carp. I do it to spend enough to buy and eat several hundred fish with plenty to spare. Among you there may be someone who says, “We are starving; share some of that cost with us.” If you ask, I will give it. Why do I do it? Because by fishing I can concentrate my spirit in one place.

Then, hurrying, I arrived at Sutaek-ri and it was 10:40. What time did you come? The Teacher had said he would come here in the afternoon, but you came too early, so I circled Sutaek-ri, saying, “Hurry, let it pass twelve, pass, pass, pass,” and left Sutaek-ri five minutes before twelve. Having said I would come in the afternoon, if I came in the morning I would feel bad. You could say, “The Teacher said he would come at 3 in the afternoon, and he has already come?” So the Teacher left Sutaek-ri five minutes before, and since twelve is prayer time, he came praying quietly in the car.

What did the Teacher talk about at the very beginning? It was content saying Korea is not bad compared to any nation in the world. So you university students, holding the conviction that Korea is not bad, must bear our nation’s good nature on your backs, hold the national character in your bosom, embrace the ideology of a new world, and create a new history. You must do such work in the university district—that is what I mean. Do you understand? (Yes.)

If you do so, America’s decadent schools are not the issue. The young people of any nation are not the issue. Let us start here the first step to change into new clothes and, with a new posture and new conviction, build a new tomorrow.

Seen historically, seen for the age’s environment, seen for the fortune of Heaven, seen for all the providential content remaining from of old, seen for what we now feel and grasp through experience in heart—are we not people who yield to the young of no people, no nation? You must not defend your present position but demolish it, widen your limit line, and cross over the boundary line of the university, the boundary line of society.

Further, you must cultivate a driving force of power that can cross Japan, cross the Pacific, and cross even the highest boundary line of Western culture. To cross ten, one must have the strength of more than ten. To found and settle a cultural world beyond the present culture, one must have a driving force of power beyond it—that is what I mean.

Therefore, holding such a posture, for a hopeful tomorrow, let us all start out—as meaningful men with brimming hearts, as meaningful women, as warriors of the creation of a new culture. Do you understand? (Yes.)

For that, I must now mobilize you. Well then, those who say they will be mobilized, raise your hands. Good. Today the first act has ended here. Speaking is this hard. Expounding the Principle is this hard.

Why the Teacher Says “Young Rascals”

Among “young fellows” there are bad ones who do evil, and there are also useful ones. Like the fruit of good and evil, there is a class that can become evil and a class that can become good—that is what I mean.

If some young fellow ran up onto the platform, gave a rousing shout to the crowd, made the breasts of that gathered audience heave like ripples raised on a still lake and beat like rain, set fire to their minds, and made hope for tomorrow surge up, one would say, “A young person after all! That rascal is truly useful.” Is that not so?

The Reason the Teacher Says “Young Rascals”

Thus, the Teacher’s calling you “young rascals” is said in the sense that you have done well, so you must interpret it well. A young rascal is closer to the Teacher than a young person. A young person is hard to handle. But a young rascal is easy to handle. Do you prefer being easy to handle, or hard? (We prefer easy.) Easy is good. That is why it is rascal, rascal! The Teacher’s way of interpreting is like that.

Those who came for the first time feel bad, do they not? Oh dear, being neither his grandchild nor his son or daughter, and all of you, once you graduate university and go out into society, thinking, “I too will be such-and-such,” or being able to receive greetings in a gathering of cabinet ministers as a general…. Being called a rascal, you would feel bad. Since it is said in a good sense, you must understand. One who listens well develops more than one who speaks well. Do you understand? However poorly a professor lectures, one who, centering on the topic, listens well and can process the content well likes that professor.

You must sometimes know how to suffer disgrace out in the world. You must deliberately suffer disgrace too. To save a person placed in such a position, no one can save him but one who has suffered disgrace in such a position. Do you understand? (Yes.) A person saved by such a one never makes such a mistake again—that is what I mean. If you, to find such a friend, place yourselves in such a position, you grow close to them. When such a strategy succeeds, hearts connect—that is what I mean. So, seen in a relative relationship, even if I am disdained by ten people, to become one who can settle a thousand or ten thousand people, one must know how to suffer it calmly and with dignity.

The Teacher, even when people he disliked seeing came, did not drive them out at once. Saying, “Hey, you rascals!”, he poured out scolding. Then, thinking they would leave within thirty minutes, in less than fifteen that thought would prove right. I do such a thing with a good feeling. You young rascals here—it is fine even if the Teacher scolds you, is it not? (Yes.) Young rascals are close as partners the Teacher can scold—that is what I mean.

When adolescence comes, curiosity grows, and one goes in and out here and there. But hereafter, bachelors will need brides, and brides-to-be will need bachelors. Is that not so? Those fellows who think it is not so, forget it.

All of you, if professors lecture for 40 or 50 minutes, you like a professor who stops exactly at the 40 or 50 minutes, do you not? Is that not so? You, since the Teacher’s appointed time has already passed and he does not say he will go, deliberately say, “We feel bad,” do you not? Such a thing suiting your nature is you. But let us keep giving the Message. Do you understand? (Yes.) Is this perishing? This is the difference between you and the Teacher.

Well then, shall the Teacher briefly tell just one thing? While touring the world this time, the Teacher broke the world record in performing marriages, did he not? Is that so, or not? (It is so.) The Teacher is a person who holds the world record in performing marriages. The Teacher’s record no one can ever break. It is set so that it cannot be broken. Next time it will be several thousand couples.

Do you want to join too, or not? (We want to join.) At that time it becomes a little harder. At that time it will be done splendidly. Recently, when the 124 Couples were blessed, we drove around in Corona taxis, but next time we will charter about fifty airplanes, depart from Gimpo, and tour all of Asia. I would like to try that once. And can it be said that a wedding cannot be done on a large scale because of the venue? A venue can be prepared in any amount. Is that not so? If such a plan is made, it can be done. Several planes can be brought from Japan, several from Germany. This is not a hypothetical story. If the Teacher plans for just a few years, it can be done.

Nowadays, when the Teacher says he will go to America and telegraphs to send a plane ticket, the telegram comes at once. From Germany too they send asking me to come. In such a position I would envy no one in the Republic of Korea. Why do those people thus heed the Teacher’s words? Because doing so gladdens their hearts.

The Difference Between Eastern and Western Notions of Marriage

This time, in performing marriages, there was an interesting thing. I meant to tell that story, but only three minutes are left, so let us go back, and how about telling that story later? Shall we carry it over to the second act? (No.) Then do you mean you will go back running? (Yes.) Women, if your legs break on the way, do not resent the Teacher. Becoming a leg-cripple, unable even to marry, far from becoming a bachelor of scholarship at university, becoming a doctor of aches and cracks—would you not say, “Oh, a Unification Church member’s fate is harsh”? Legs broken, oh, I have ruined my fate! How do you feel, all of you? Is that so, or not? Women? Would it not be so? In running, those shaped as pumpkins run well. If your legs break while running, will you tell the Teacher to take responsibility, or not? (We will not.) You answered to the ground, not to me? Women had better say they walked, so that they will be loved by their bridegrooms hereafter.

The Teacher has personally performed international marriages of people of dozens of nations—Koreans, Germans, Japanese, Americans, and so on. And when Koreans face marriage partners, though they do not speak actively, they do all sorts of calculations about whether that person is good or bad.

This is truly the death of one. Even though the partner, seen by looks or anything, is better than they are, such that an ordinary person would like them and more, there are many times when the person beside them is anxious to the point of the heart burning. At such times, how exasperated must the Teacher be? When the Teacher asks and watches how they answer, some stand for over an hour without a word.

But Westerners are different. To marry them, one must first explain. The Teacher explains that if possible, an older maiden and a younger bachelor should marry to live well. Then they heed the Teacher’s words well. But with Easterners such as Japanese or Koreans, it is very hard. The Easterner’s notion holds it a principle that the bride’s age be less. This is a traditional custom. But Westerners are the exact opposite. Hereafter, in marrying, the best is one who does it from extreme to extreme. From extreme to extreme. Why is it so? Because it is good, or because it is bad?

Well, since telling that in detail would have no end, shall I tell only the special incident? In America now there is the Samba Class. This is a group of commendable women who pioneered our church in America. As for how old they are—they are all now forty-two, forty-three. Had they married, they would all be people with sons and daughters. These people had to be blessed, but where to find partners was a great problem for the Teacher from the time he went there.

So when the Teacher went there and explained that problem at length, they understood it well. Seeing that, Westerners had clearly transcended such notions. A forty-two-year-old woman is like an aunt, but a thirty-three-year-old bachelor says he will marry this bride. Thirty-three is nine years apart from forty-two.

The members from England had all come into America too. A forty-two-year-old and a thirty-three-year-old had to marry, and is there anyone who thinks that cannot be? All of you, consider whether you yourselves could do it. Consider quietly within. Think about how old your aunt, your uncle, your mother are—at an age to have borne two or three babies, the face grown wrinkled, the rosy color gone. Think about marrying such an aunt-like maiden and you, young as flowers. Does it appeal, or not? Speak honestly, men. (It does not appeal.) That is right. The answer that it does not appeal is the principle.

Then did the Teacher force them to marry? It is not so. What those people look at is not age alone. They greatly value honor. They take how much merit and achievement a person has as standing for that person’s character. Merit and achievement represent that person’s whole—that is what I mean. Such a notion differs from Easterners’. Why is that? Because those people have a way of thinking that values living well briefly over living long. In that sense, I felt they have a progressive side.

The Life and Thought of the Missionary to Holland

It was not only that one person. Also, among those who pioneered Holland, there is a person called Teddy, who was a lathe technician who graduated from a considerably famous technical school in America. He met the Teacher, went out to witness in Holland, pioneered the Holland church, and became a first ancestor in Holland. Hearing his words, one can know he had indescribable hardships. He is a person who resolved to spend an indemnity period of more than three months going to Holland. He cast off all his own things and went to the wharf and did dock labor. Though he was a capable technician earning about 1,300 dollars a month in America, and though he was in a position to receive great treatment anywhere in Holland just with his certificate, he cast all that off and became a dock laborer at the wharf.

When the Teacher went and saw him, he was living and eating together with the sailors. His circumstances were quite hard. His hands were like a toad’s hands, and his face had become that of a wretched laborer. He had become a complete beggar. What he ate at mealtime was hard bread. He earned only 38 dollars a day.

Though busy just to live and eat, he split that, set up an account, and with that money translated and published the Principle. And he wrote a blood oath in that book and presented it to the Teacher. Seeing that, the Teacher felt greatly moved.

When he went about witnessing, he went on foot, so I asked whether I should buy him a motorcycle, and he said he did not want a motorcycle. When I asked what I should buy if not a motorcycle, he asked me to buy a bicycle. So I bought one. I bought the bicycle four years ago, and with the thought that it would be a grave matter if anyone—be it the president or anyone—so much as touched it, he did not ride it about, so it is still new. He is a person who devoted sincerity even to this degree.

This time, in performing the Blessing, I could not but do it for the Europeans. So I gathered all the candidates and told the leaders in advance to prepare a name list. Others had partners they mutually wished for, but this person no one had thought of. When I asked whom he wished to be blessed with, he said he knew a person who, when he was in America, truly followed loyally for the Will. When I asked who it was, he said a woman called Pauline. She was a member who joined at thirty-three and had been in for eight years, forming a Three Position Foundation with a member called Doris. She was one of three revolutionary fighters for our Will.

When he walked the path of the Will with her in America, there was much merit built up while enduring and pioneering, but there seemed to have been many happy times too. And he, who pioneered Holland, knew well that she has, for over ten years until now, been living a pioneering life alone in the hardest of environments. Hearing that she had not yet married, when the Teacher was in Germany, he inquired whether he could not marry her.

There are many beauties in the world, and there are many maidens in the Holland church too, but a woman without experience of social life cannot become a mother who can hereafter carry and dance with the Holland church—that is what I mean.

Of course, in the Holland church too many pretty maidens toiled considerably for him, but that is not the issue—that is what I mean. In Holland, to leave the tradition of the Unification household by any means, a mother-like person is needed who can love Holland and, standing in the shade, carry and dance with all the foul work within and without—that is what I mean. So he asked, whatever others might think, to be blessed with that aunt-like maiden now in America.

So I told him, “Hey, you rascal! That aunt-like maiden is shaped like a horse,” describing her as a woman like a horse standing on its feet. If you heard such words, would you feel good or bad?

Even Kuboki, who at the Blessing venue had told those who had not received the Blessing to gather, when he met that aunt-like maiden, cried out, “Ugh!” in shock, they say. He said, “What kind of woman is this?” If someone is that ugly, she is truly ugly—that is what I mean. Her face is long, so if she bares her forehead it is unsightly; her back is bent, her nose is big, and as for her height—move over, wrestlers. If an ordinary man saw this woman laugh, he would probably be startled and pack up his bundle and flee. And yet that man says he will grow old together with that woman.

Seeing this, would the Teacher have felt good or bad? (Good.) At first I felt bad. Why? Because the Teacher wanted to give a young man a flowerlike maiden. Someone with whom a better, fuller hope of the future could swell, who the more one sees is a flower among flowers, a fragrance among fragrances arising, so that one could say “my love” night and day—it would be good to do it with such a person. But since it was already far from this standard of my thought, I felt bad. Then what was the cause of my coming to feel good? For the sake of the Will, for the sake of God’s people, for the sake of the three million people of Holland, he would prepare a firm framework for himself. Also, to do such work, hereafter a man must be so, and must become a man who can raise the authority of woman—that is what I mean. At his words that such work must be done, the Teacher raised his hands.

On the wedding day the Teacher thoroughly confirmed it with him. I said, “With an older woman, after a little more time, bearing children becomes a problem. Since she is forty-two, the period in which she can bear children is now only four years left.” But he said she could bear. That was no problem, he said. “Will not God love us more than anyone and make us the most blessed family among the families of Europe, and will not God, the Creator, give us sons and daughters, telling us to complete the Four Position Foundation?” he said. That much, he far surpasses the older man.

I asked Teddy again, “Reconsider once more whether you will really send your wife-to-be out to witness or not.” Then he said, “Do you not trust me, Teacher?” feeling bad. Europe’s authority stood up because there are such people.

Just by boarding a plane, one can fly over from America in a flash. So she came at once. As she stepped right in, I appraised her from that man’s standpoint. “Ah! Because the woman is shaped like that,” the Teacher too took interest.

When maidens are sent out to pioneer-witness, one worries where they may fly off to, but such a woman, even going alone to the North Pole for the sake of the Will, can be trusted for a thousand and ten thousand years—that is what I mean.

Also, having much social experience, she lacks nothing as a mother, within and without, in the home or the church. And because she knows she is older, she knows that to attend a young bridegroom, humility must become her philosophy of life. She must not be without humility—that is what I mean.

To Win Over Westerners

If you look at American women, how large their frames are! Such women go about with those large chests nearly exposed. When I went before the White House too, seeing women going about with only the important parts barely covered, the Teacher felt very bad. Seeing that they do not even know it is shameful to go about that way, I think their nerve is truly good. Thinking what one would do if someone winked at and embraced such a woman, it is frightening.

When entering places like hotel restaurants, men must wear a necktie and formal dress even in the dog days of summer to enter, but women enter boldly without doing so—that is what I mean. What kind of nation is this? Seeing such things, one feels very bad. Women feel good, do they not? That is why, though they say woman is good, the further one goes hereafter, the more women living alone increase—that is what I mean. In that nation, while women are served, on the other hand they are made light of. That is why all American women are disliked—that is what I mean.

Why? Because Americans travel abroad. Going back and forth to the Soviet Union, to Japan, to Europe, comparing women within the Western civilizational sphere and women within the Asian civilizational sphere, they know that Eastern women are far better—that is what I mean. That is why the number of men living single increases and the matter of homosexuality and such becomes an issue in Congress. So women living alone keep increasing—that is what I mean.

When a woman who has lived that way meets a man, seen based on the principle of relationship, who is the subject? Is the subject of the mind the woman and the subject of the body the man? Is that so?

What do you think? Are both the subject?

Is the man the subject, or the woman the subject? As for who has more affection, the woman has more than the man. In that respect, the woman is the subject. But however much affection there is, for that affection to become true affection, she is set to meet and attend a man. Is that not so? The field of affection is the woman, and the seed of affection is the man. There is the field and then the seed; it is not that there is the seed and then the field. Seen centering on the seed, the field is the object.

From that viewpoint, looking at letters that came recently, they say the church is being considerably revived because they are working very hard to become equal men and women. Seeing this, in awareness of the notion of the public, Westerners are far ahead of Easterners. Do you think of public matters? You want only your own immediate good. Doing so, you must know that hereafter you cannot keep up with Europeans. Since we are those who must hereafter win over even Europeans, we must have a morality beyond theirs. We must be able to say, “I am superior to you.” Will you do so? (Yes.)

Hereafter, bachelors, to surpass the Teacher, must have the magnanimity to marry women ten or more years older. Do you feel good? Why? Not good? Even a princess who is the only one in that nation—do you feel bad? Even the only woman in that nation—do you feel bad? What will you do if there is only one woman? What will you do if the ratio of men to women is a thousand to one? Well, does strength arise, or not?

Those who toiled for America will remain in America’s history. Seeing women who thus toiled centering on the Will, they themselves may not think so, but a natural origin that can brilliantly illuminate history arises from them. That is why, with them, even when the Teacher talks, it is comfortable. The moment he opens his mouth, they already catch on. So I explain everything easily. But you feel bad even at a small thing—that is what I mean. They can knit those big eyes a little, and it does not show. But because Easterners’ eyes are small, even a little knitting of the eyes shows at once. Westerners’ eyes are so big that a little knitting does not register. But you, even a little knitting of the eyes, and it shows at once.

The View of Marriage Unification Church Members Must Have

Seeing this and that, in the view of marriage Westerners are considerably ahead of Easterners—that is what I mean. Therefore we must learn from those people in the view of marriage. We must learn, must we not? We must learn—that is what I mean. Seen centering on the course of Restoration, would the Teacher himself not think such a thought? “If, upon the ground where God toiled for six thousand years, God set the king of blacks of all blacks as the Teacher’s partner, what would the Teacher do?” The Teacher thought such a thought when he first stepped onto this path. Would I truly welcome her? Could I truly, truly welcome her? What do you think? You must know that you must climb up from there.

In marrying, do not think of becoming the husband of a beauty. You must resolve to become the husband of an ugly woman of the world and yet be a husband who can live better than anyone. Thereby you must become a husband whom even any beauty of the world can revere. Do you understand what I mean? You must, holding such a view (觀), deal well with women.

Why does the Teacher tell you such things?

Now a few people, being of good frame and having ability, are, seen within and without, useful people in our Unification world, and yet even facing them there is such worry. They settle their lives centering on themselves. A person who thinks centering on himself perishes. Is that not so?

If a person who thinks centering on himself meets a wife who thinks centering on herself, both perish together. Is that not so? Then how must one not perish? One must have a foundation of achievement that can process marriage and, centering on the Will, surpass it. Without holding this, one will, without fail, perish. That is unavoidable. Then who does that for one? The Teacher does it. That is why the Teacher has performed the Blessing until now.

To Make a Harmonious Family

In the Teacher’s performing the Blessing, to make a harmonious family, extreme must be made to meet extreme. East must not be made to meet East, nor North North. North must be made to meet South, East to meet West.

All of you, must a tall man be given a tall woman, or a short woman?

There is no rule that a fat man likes a fat woman. Nor is there a rule that a fat woman likes a fat man. All of you, would a slender man like a fat woman, or a slender woman? Think about it. Whom would he like? He would like a fat woman, would he not? (Yes.) If he did not like a fat woman, and he himself is lean and the woman too is lean, what would become of them? If a mountain had only big trees, it is unsightly. There must be small trees too for it to be good.

When the Teacher has performed the Blessing until now, when he says this couple will surely bear a dozen children, it fits exactly. The Teacher thinks so even now.

When the Teacher performs marriages, he does not do it just any way. Because the Teacher pairs several dozen couples in one evening, the people of the world think he pairs them any way. But what the Teacher says is certain. That is why those who read the four pillars, physiognomy, and marital compatibility, seeing those couples, say they are the best. If you cannot believe it, go directly and ask those who read the four pillars, physiognomy, and marital compatibility. It fits exactly—that is what I mean.

Even though the Teacher pairs several dozen couples in a day, all of them are said to have the best four pillars, physiognomy, and marital compatibility. Those people, to do it, would do well to do one couple in a whole day of devoting sincerity, but the Teacher does several dozen a day, and the physiognomists marvel, saying they are well-matched, and advertise our Unification Church—that is what I mean. They are doing well as advertising directors for our Unification Church—that is what I mean.

Thus, centering on the fundamental problem of human life, a history in which part by part is woven together and grips the fortune of the world will, someday, unfold in an instant. Therefore, hereafter, the blessed families must become one—that is what I mean.

Seeing this, you must hereafter, centering on the family, set up the ideology of the Kingdom of Heaven. Therefore, you must think deeply about the family. Do you understand? You must become the family's prince. In the historical aspect too, you must become the prince of the subject. For that, you must have male fidelity. You must do this with male fidelity.

Until now, female fidelity has been emphasized, has it not?

In the Garden of Eden, who lost their fidelity?

Did the woman lose it, or the man? (The woman.) The woman, you say? The man lost it too. The man, the center of Eden, lost it too. Adam was lured in by Eve and in the end even the man, the original root, was cut off—that is what I mean. The woman, Eve, made the man, Adam, fall—that is what I mean. To indemnify that, women have until now been trampled by men. Is that not so? Women being trampled by men is because of that.

That is why the Teacher, to liberate women, carries out the movement for the equality of men and women and the movement for women’s liberation. That must be done for the sake of later generations more than for anyone in the world. Because of the women, the men have come to feel bad. Watching women and men quietly, strangely, the men feel worse. That is the position—that is what I mean.

Now, for you to accomplish the Will, even if you come to marry an American woman, you must be able to rejoice.

You must not know only yourself. If that woman is equipped with the conditions, you must cry Mansei. Well, do you have the confidence to cry Mansei?